AN EXPOSITION

ON PRAYER

IGNITING THE FUEL TO FLAME OUR

COMMUNICATION WITH GOD

Exposition on Prayer: Igniting the Flame to Fuel Our Communication with God

COPYRIGHT © 2011 BY DR. JIM ROSSCUP

PUBLISHED BY AMG PUBLISHERS

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CHATTANOOGA, TN 37421

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UNLESS OTHERWISE NOTED, SCRIPTURE QUOTES ARE TAKEN FROM THE KING JAMES VERSION (AUTHORIZED VERSION) OF THE BIBLE.

Available only as a four-volume set:

Print ISBN: 978-0-89957-764-7

ePub ISBN: 978-1-61715-237-5

Mobi ISBN: 978-1-61715-238-2

FIRST PRINTING: FEBRUARY 2011

PRINTED IN CANADA

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It is deeply fulfilling to dedicate these writings to my precious wife Mildred, one of the greatest testimonies of godly living I have ever known. God called her home in April of 2008 to celestial worship in His rest and joy. This daughter of God was in all fruitfulness a shining example for our Savior’s sake. She taught me to use a computer, and sweetly gave countless loving assists that selflessly set me free me for all my ministries in prayer, study, teaching, counseling, witnessing, and writing.

I also dedicate this work to our family whom He has bonded in love—our elder daughter Dianne with her husband Caleb, and younger daughter Carolyn with her husband Randall, as well as their sons, Zachary and Benjamin, both teenagers.

Foreword

Prayer is the simplest, most basic of all the spiritual disciplines. It is perhaps the least demanding of all Christian duties. It can be done anywhere at any time under any circumstances by any believer. Even the youngest, least experienced Christian is fully equipped to pray. In fact, prayer has often been compared to breathing. It is the first, most natural, most essential, and most beneficial exercise resulting from the new birth.

Furthermore, prayer is one of the most non-controversial of all biblical topics. Everyone agrees that prayer is vital for Christian growth and spiritual health. Every true believer senses the need to pray. That’s why our first instinct in times of trouble or moments of alarm is to pray—then to seek the prayers of others.

And yet I have never met a Christian who is fully satisfied with his or her prayer life. We don’t pray as often, as Well, or as faithfully as we should. We stifle our own spiritual vitality and stint our own usefulness by failing to pray as we ought.

Dr. James Rosscup knows more about prayer than anyone I know. He has devoted himself for many years to an intensive study of the prayers of scripture. These volumes are the fruit of that labor, and it is a rich treasure-trove of insight into the subject.

Dr. Rosscup carefully examines every prayer in scripture, analyzing more than a thousand passages, providing outlines, highlighting cross-references, and clarifying contexts. He writes in a clear and lively way, and his enthusiasm for prayer is infectious.

An Exposition on Prayer is as practical and informative as it is encyclopedic. This may be the most comprehensive study of biblical prayers ever written. But don’t be intimidated by the volume of material; this is an amazing tool that will deepen your understanding of what Scripture teaches about prayer while increasing your hunger for constant communion with God.

John MacArthur

Pastor of Grace Community Church

President of The master’s College and Seminary

Introducing the Legacy of Prayer

The writings before the reader are the result of countless hours in the Scriptures since around 1992. And these were outgrowths from former years of meditations in studies and special devotional times.

One ready admission is that no work by a fallible writer is without errors, oversights, omissions, or putting too light a touch on some matters. I have labored diligently to refine this effort, yet continue to find flaws, and to be humbled.

Several features have been very important in the gradual forming of the work.

Here are the main ones.

(1) I sought to include every prayer and all references to prayer in all sixty-six books of the Bible, Genesis through Revelation. Two exceptions qualify this. One is that only sixty-one of the books refer to prayer, as it does not occur in Esther, Song of Solomon, Obadiah, Haggai, and 2 John. Another is that since the Psalms are so many, 150, I deliberately chose to write expositions for only 21 key, or representative psalms. In these, an attempt is made to follow the flow of each psalm and also, where pertinent, to integrate references to prayer from psalms on which I do not devote express exposition. In this way, at least much of the flavor even of the other psalms can be incorporated

(2) The chosen format is to give an introduction to each Bible book. This offers the authorship, date, purpose, outline, theme, and a brief synopsis about prayer. After this the study takes up each successive reference to prayer, and offers both an outline of it in the flow of its own context, and an exposition of what it contributes on prayer. In this way a reader can see the true context in which, in the Bible itself, each statement about prayer fits.

(3) Since prayer is often so frequent, the user can benefit not only from the prayer itself but from a veritable exposition that surveys Scripture, at least to a substantial degree. One sees each passage’s background and attendant features firsthand. A reader can even gain insight helping to explain problems as these occur in the passages, even if the exposition must be kept fairly brief.

(4) On prophecy, a premillennial understanding of Israel’s future appears most reasonable and natural to this writer. And so his expositions of passages flows in accord with this, consistently (cf. Gen. 12, Isa., Jer., Ezek., Dan., pertinent Minor Prophets, matt. 13, 14–25, the Thessalonian Epistles, the Revelation, etc.). Time and Time again one encounters wording that seems most feasibly to expect a literal fulfillment in Israel’s own, ancient land, with specific details realized there, and so the writer has taken these according to their most natural, apparent intent. At the same time, those who do not share this interpretive orientation can still gather much benefit from what is said about prayer.

(5) Principles to impact the personal life appear at the end of each passage in the expository effort. One can see the maxims to inculcate and make relevant applications to his own life and to those with whom he shares God’s Word.

(6) Since prayer is to be “in everything” (Phil. 4:6) and permeates every aspect of life, the exposition of passages naturally gathers in various facets of the entire spiritual life. One sees different elements of godliness coming into a harmony, being interrelated, rather than looking only at prayer in a disconnected study just by itself.

(7) Early on in the study it appeared necessary to assume certain conclusions about prayer.

a. One is that passages on men’s words to God’s visiting holy angels refer to talking to the One (God) who sent the angels. These instances are in essence prayer to God.

b. Passages that have no outright reference to prayer but involve acts of worship in which prayer has its rightful, vital part are understood as bearing on prayer. For example, this study takes the offerings of Leviticus 1–7 as related to prayer that attended them (cf. on the Peace Offering 7:12–13).

C. Words people spoke to Jesus, God in the flesh, receive comment as essentially talking with the Lord, that is, prayer. They were speaking to Him when He was on earth just as really as people speak to Him from earth to heaven.

d. References to angels speaking to God are understood as in essence prayer, whether spoken in the earth scene (praise, Luke 2) or in heaven (Rev. 4:8–11; 5:11–14).

e. Prayer is basically involved in passages where men in the after life speak with God (Luke 16, Lazarus; Rev. 6:9–11, saints in heaven).

f. Men sometimes pray in the secondhand sense that they inquire of God through some other person they are convinced is close to Him.

g. God hears prayer cries of the unsaved, for example the pagan sailors in Jonah 1 and the Ninevites of Jonah 3. He allowed the pagan Abimelech to speak with Him in a dream (Gen. 20:3–7).

h. God also spoke at times to believers in their dreams, for He is able to cause communication to be real even in that venue (Gen. 31:11; 46:2; 1 kgs. 3:4–14).

(8) The work develops in its various passages the recurring parts/aspects that can comprise prayer. For example it looks at the main aspects in which prayer appears—praise/thanks, confession, petition, intercession, affirmation, oath, vow, blessing, availability (“Here I am”), question. It also points out the attitudes or keys to effective prayer which ought to be permeating realities invested in the aspects, such as faith, listening, watching, meditating on God’s Word, and the result in being saturated, shaped, and led by that Word. Countless other attitudes also appear: love, joy, peace, long-suffering, gentleness, goodness, faithfulness, meekness, self-control (cf. Gal. 5:22–23), humility, unity, and so forth.

It is understood that petitions can be for personal concerns and even for benefits to bless others. More particularly for the latter, however, it seems good to use the specific, distinctive word intercession.

An assumption is that intercession can come in various ways of phrasing concerns, that is, “do this for this person,” “may grace be with you,” “bless these,” “may the Lord make His face shine on you,” and others.

(9) The words “praise” and “thanksgiving” are shown by various definitive biblical factors, as in the Psalms, to be virtually interchangeable expressions. We praise God for who He is in His majestic and glorious Person, and also praise Him for what He does that is a consistent extension and expression of this. We thank God for who He is and also for His acts which are beautiful gestures flowing out of what He dependably is. Psalms often use both “praise” and “thanks” interchangeably for the same things in their contexts. By praise/thanks, this study refers to such expressions to God as exalting Him, admiring, extolling, magnifying, glorifying, appreciating, paying tribute to Him, giving Him plaudits or accolades, lifting up His name on high, and so on.

(10) What God does in answer to prayer in one case does not bind Him to do the same in some other instance. He has liberty to answer in the way His wisdom and will incline Him. He has unerring perception and sees all the factors in any case, whereas we do not. He may give good health to one person, and entrust another such as Job with a great trial of ill health to accomplish some good purpose. He may work safety to keep one person alive, but take another into the life after death (cf. John the Baptist, Matt. 14; James taken in death yet Peter spared, Acts 12). He may permit a special trial as he did for Paul with his “thorn” to teach: “My grace is sufficient for you” (2 Cor. 12:7–9), or allow another believer an easier life. He may heal one, or allow another such as Timothy to have a stomach ailment (1 Tim. 5:23).

(11) In relation to feature 10 above, to say to God in true sincerity, “Your will be done,” may be a weak acceptance of things that need not be, an evasion of faith. Or it may be said in no sense of hedging, hindering, or sidestepping great things He is able to do, or it can be voiced in sensitively honoring Him as all-wise and responsibly in control. It can be saying “You know better than I do; You make no mistakes; You have the right of way to give what Your sovereignty and grace deem best in my case; should it be different from the fixation I have on what should be done, I trust You, for You can do anything (cf. Jer. 32:17, 27), and I rest in Your faithfulness that works for me. So, screen what I ask, and give what You see as the most wise, in the final analysis. Nevertheless, here is what I ask, as I have complete confidence in You.”

Here, then, from God’s Word and my heart to yours are blessed legacies of prayer. Savor what blesses. Forgive what in the length of such a product has come up short. May the Lord be pleased to help each of us go forward in prayer to Him and in all the godliness of which prayer is a permeating part.

“In everything by prayer” (Phil. 4:6)

James E. Rosscup

Table of Contents

OLD TESTAMENT

Prayer in Genesis

Prayer in Exodus

Prayer in Leviticus

Prayer in Numbers

Prayer in Deuteronomy

Prayer in Joshua

Prayer in Judges

Prayer in Ruth

Prayer in 1 Samuel

Prayer in 2 Samuel

Prayer in 1 Kings

Prayer in 2 Kings

Prayer in 1 Chronicles

Prayer in 2 Chronicles

Prayer in Ezra

Prayer in Nehemiah

Prayer in Esther

Prayer in Job

Prayer in the Psalms

Prayer in Proverbs

Prayer in Isaiah

Prayer in Jeremiah

Prayer in Lamentations

Prayer in Ezekiel

Prayer in Daniel

Prayer in Hosea

Prayer in Joel

Prayer in Amos

Prayer in Obadiah

Prayer in Jonah

Prayer in Micah

Prayer in Nahum

Prayer in Habakkuk

Prayer in Zephaniah

Prayer in Haggai

Prayer in Zechariah

Prayer in Malachi

NEW TESTAMENT

Prayer in Matthew and Mark

Prayer in Luke

Prayer in John’s Gospel

Prayer in the Book of Acts

Prayer in Romans

Prayer in 1 Corinthians

Prayer in 2 Corinthians

Prayer in Galatians

Prayer in Ephesians

Prayer in Philippians

Prayer in Colossians

Prayer in 1 Thessalonians

Prayer in 2 Thessalonians

Prayer in 1 Timothy

Prayer in 2 Timothy

Prayer in Titus

Prayer in Philemon

Prayer in Hebrews

Prayer in James

Prayer in 1 Peter

Prayer in 2 Peter

Prayer in 1 John

Prayer in 2 John

Prayer in 3 John

Prayer in Jude

Prayer in the Revelation

Topical Index on Prayer

Scripture Index to the Gospels

OLD TESTAMENT

VOLUME 1

{GENESIS THRU 2 CHRONICLES}

AN EXPOSITION

ON PRAYER

IGNITING THE FUEL TO FLAME OUR

COMMUNICATION WITH GOD

DR. JIM ROSSCUP

Prayer in Genesis

Introduction

The Relevance of Prayer

Genesis is a book of creation, flood, Tower of Babel, a multiplying human race, covenant, faith, crises for individual and family life, and sovereign deliverance. It also is provocative in its prayers and even has episodes that do not mention prayer but are the kinds of cases where prayer could be very fitting. This is true in a great variety of situations.

Prayer is obviously before us often and is otherwise relevant for a plethora of reasons in this first of the Bible’s sixty-six books. Other parts of the Bible speak of prayer in the kinds of venues Genesis brings into view and show how it is relevant, even when a writer does not refer to it. But other vital subjects also may or may not always be brought into an account, even where they were vital to people or can be to those later who read the biblical record.

Specific prayer passages soon will be taken up in sequence. Where verses are silent about prayer, it often is in situations where the Bible eventually shows prayer is very appropriate. Examples occur quite naturally as one reads Genesis. Consider instances even in a list very far from exhaustive.

The almighty God is able to do anything that is true to His purposes. He can create heaven and earth, a matter often cogent in praise, as in the Psalms and the Book of Revelation. If He can do the miracle that the very first verse, Genesis 1:1, reviews, He can do other miracles in the rest of Scripture, or in any case where this pleases Him. His ability is a challenge for faith that comes to Him in prayer expecting great answers (cf. Jer. 32:17; Eph. 3:20).

Prayer can be suitable to One whose power could also bring about a great flood (Gen. 6–8), and cause its waters to subside in due time. It draws near Him who could summon Abram from his ancestral home in Ur and lead him to a far away land, give it to him, and bless him in it (12:1–3, etc.). Prayer can be encouraged by a God who can give a mighty victory in battle over incredible odds (Chap. 14), or promise a son and give him (Chap. 15, 21). It finds courage from the Lord who has such command of nations that He can work among them to accomplish blessing for H is people, for example in bringing them out from subjugation to others (Chaps. 15, 37–50; Ex. 1–15).

The Lord’s might and wisdom to carry out His purposes is an encouragement to prayer when the He promises to bless not only Abram, but the people in His lineage and even people of all nations who will trust Him (12:1–3). He pledges in covenant here and often reaffirms His good purpose to follow through with this covenant, even to later generations in Abram’s line (46:1–4, etc.). God has the power and sensitive intention to answer prayer for children (Chaps. 26, 30), prosper those of His covenant even in difficult cases, as Jacob (28:11–Chap. 35), or his people, and most notably his son Joseph, whom He kept safe through great trial (Chaps. 37–50).

This God of power and wisdom is relevant to prayer as He desires fellowship with people (Chaps. 2–3, etc.), made male and female and cares for their needs, works in orderly acts as in the six days of creation, tests men for their obedience (Chaps. 2–3; cf. Deut. 8; 1 Cor. 10:13; James 1:2), provides a way out of sinful failure (Chap. 3), and distinguishes between those who choose sinful resolutions, or act in genuine worship to Him as in Cain and Abel. A bright prospect in which prayer can gain God’s blessing is laid in His provision of bounty (Gen. 1–2), as the Bible later says He gives all things richly to enjoy (1 Tim. 6:17).

This God hears when men speak to Him (Chaps. 3, 4), in contrast to false gods which cannot hear, and can provide no help. This contrast is developed later in Isaiah 41–48, and often in the Psalms, for example. Yet He sees the difference between the humbly sincere in Genesis 3–4 and the insincere who merely mouth words about Him in a nominal sense of what is to their advantage, as Laban (Chap. 31).

This God who hears prayer can provide a way out of any situation if it is His will—a flood, barrenness of the womb, the devices of a deceptive partner such as Laban, danger of surrounding peoples, separation by distance as Joseph’s case, seeming loss of a beloved son (Chap. 22), or famine, to name a few cases in the drama. Prayer can prosper with a God who cares, and is able (cf. Ps. 55:22; 1 Pet. 5:7). The power and wisdom that enhance prayer can even speak and keep prophetical promises, even through what we now know are mind-boggling centuries (Gen. 3:15; 12:1–3, 7).

Prayer will have good environment with a God who can keep track of all the multiplying descendants of Adam and Eve and later, Noah and his sons in the entire Table of Nations (Chaps. 10–11). And He is exact and on the spot in care even for a lonely woman, Hagar, in a desert trek at a remote spring (Chap. 16), or a troubled man, Jacob, fleeing from a brother intending murder (Chap. 28), or Joseph as a youth bartered away and carried into a distant country (Chap. 37), or women within a home who cry to Him for help in child-bearing (Chap. 30). Prayer can gain impetus from an account about God bringing a man, Abram, far from the country he left to a face-to-face meeting with another man, Melchizedek, who worships the same God (Chap. 14).

Respect and praise in prayer can leap in hearts that read of God’s ability to bring massive judgment on a world via a flood (Chaps. 6–8), or destruction on cities wallowing in sinful filth (Chaps. 18–19). And prayer can find new onrush in a heart encouraged when it has failed as Abram did, yet gains merciful help to rebound and be usable to God again (Chaps. 12, 20). Prayer, too, can be very real in the heart of a man who travels on a mission to find a bride for his master’s son and finds that God is faithful to guide and to provide in sure success (Chap. 24).

The God who enhances prayer does this without being remiss to bring judgment back on a man, Judah, who has sinned (Chap. 38). Still, God can use this man as he stands tall later in self-sacrificial commitment of love (Chap. 43:8–10; 44:18–34).

We can return to prayer shortly, but it is good now to set the stage in pertinent ways of introduction for Genesis.

The Authorship

Before about the middle of the eighteenth century of our era, the traditional view that a single writer authored the first five books of the Old Testament remained almost unchallenged. Since then, higher critics of the Bible have hammered away at the view that Moses wrote the “Pentateuch.” However, Mosaic authorship seems natural from many statements within these five books, is suggested by Old Testament statements, was the view of the ancient Jewish synagogue, the inspired New Testament writers, and the early Christian church, even by almost all biblical scholars before this time.

Who wrote Genesis is actually settled for the conservative student once the authorship of the Pentateuch as a larger unit is decided by reasonable evidence. Most of the critics are beyond a point of being convinced by fair lines of argument. Fine surveys of the evidence for Moses producing these books are given by Merrill F. Unger (Introductory Guide to the Old Testament), and other writers in their Old Testament introductions, scholars such as R. K. Harrison, Edward J. Young, and Gleason Archer.

Authorship of Genesis by Moses can go hand in hand with a use of source materials that were preserved until his day, oral or written. These could be selectively chosen under the inspiration of the Holy Spirit, who superintended the writing. The events of Genesis began long before Moses, and so he could have relied on records kept by the patriarchs. Divine inspiration was given Moses by a God of miracles (cf. Gen. 1:1) for the creation account, or he used records from a pure source to whom God gave this truth. Noah could have kept a log of details about the building of the ark, animals being drawn by the God who made them, the flood, and the landing after the flood.

The Date

Moses wrote the book sometime between his return to Egypt (cf. Ex. 3–4) and his death. This would put the date when the writing was being brought along to completion between ca. 1445 B.C. to 1400 B.C.

The Title

Genesis, as a name, is derived from the title that the LXX version attributes to the book. In reality, the title springs quite naturally from the book itself. It is used as a heading for ten key portions to designate various “beginnings.” These ten sections, each introduced by the phrase he biblos geneseos to denote material that follows them (except in the first case), can be listed:

1:1–2:6 Generations [histories] of the heavens and the earth

2:7–6:8 Generations of Adam

6:9–9:29 Generations of Noah

10:1–11:9 Generations of the Sons of Noah

11:10–26 Generations of the Sons of Shem [rest of Gen. focuses mainly here]

11:27–25:11 Generations of Terah [Abram’s family]

25:12–18 Generations of Ishmael

25:19–35:29 Generations of Isaac

36:1–37:1 Generations of Esau

37:2–50:26 Generations of Jacob

The book, then, is the book of beginnings, origins, or histories. As what some have called “the seed plot of the Bible,” it also describes various other beginnings. We see the first animals, trees and other plants and vegetables and fruits, woman (wife) as a helpmate for man (husband), the Sabbath, responsibility to God’s testing, the home, sin, sacrifice, a way of righteousness before God (cf. Gen. 15:6), covenants, kings, priests, setting up worship altars, trade, industry, agriculture, city life, the races and nations, languages, and God’s chosen covenant nation.

So, looked at historically, Genesis is the book of beginnings. But if considered doctrinally, it deals with God’s election (choosing): He chose Shem from the three sons of Noah to be the channel through which would come, eventually, the Savior (Gen. 3:15; later in 49:8–12 in the line of Judah) and ultimate King (cf. 17; 36; 49:8–12). He also selected Abram, later named Abraham, to be the father of the chosen nation within the covenant of 12:1–3. He passed by Ishmael and chose Isaac as the one through whom the seed line to covenant fulfillment would run (21:12). He rejected Esau and picked Jacob; and He appointed Joseph from all of Jacob’s twelve sons to be His honored instrument for preserving His people from famine.

The Relation to the Rest of Scripture

Genesis is indeed “the seed plot of the Bible.” On prayer and any other biblical theme, the various lines of truth in Scripture relate back to this initial, foundational book. The great concepts of the other sixty-five books in the Bible are like branches that rely on their ultimate roots back in Genesis. As the book of origins and beginnings, Genesis introduces and prepares for what is to follow in the progressive drama of the ages that God reveals.

The two paramount themes which begin in Genesis are the redemptive and the royal emphases. These are intimately bound together, intertwined, and inseparably dependent on one another. The redemptive aspect is the one that speaks of a redeemer from sin, and the royal focus refers to God’s ultimate king. Those the Lord redeems from their sin will be in a kingdom, serving their King; and the King can have kingdom subjects from among sinners only by a gracious redemptive provision the Lord gives.

The roots of the redemptive theme are seen primarily in the promise of Genesis 3:15 and the need for coverings due to sin in 3:21. In Chapter 22, God Himself provides a ram for Abraham to sacrifice, and in later books of the Old Testament, He develops the idea of sacrifices as an atonement for sin. In the New Testament Christ fulfills the sacrificial lamb idea (John 1:29; 1 Cor. 5:7), providing redemption through His blood (Eph. 1:7).

God’s regal line, relating to His kingdom program, is spotlighted in Genesis 1:26 where the idea of man’s delegated authority is introduced as from a king to his sub-ruler. Man governs the earth, and later the ideal man, the King/Messiah, will do this perfectly. The royal purpose is seen also in the covenant God made with Abram. It includes the promise to Abram (Abraham), “kings shall come of you” (17:6). After making the covenant with Abraham, the Lord reaffirms it in several phases later in Genesis, to Abraham himself (Chaps. 15, 17), Isaac (Chap. 26), and Jacob (Chap. 46) and continues it in Exodus 6–7, for example.

Both of the themes run the entire length of Scripture. They gather a monumental structure of details. Without the book of Genesis, the remainder of the canon would be a baffling mystery without an intelligible beginning.

The Theme

It is true that Genesis is the book of beginnings and is historically prior to the other biblical books (possibly Job overlaps it). But beginnings does not constitute the actual theme of the fifty chapters. Genesis seems to introduce God’s sovereign program which He will develop through His redemptive and royal lines of emphasis. Beginnings of the book simply furnish a framework within which the central theme fits. For example, the creation of the heavens and the earth provides a stage upon which the divine-human drama can be enacted. The beginning of man is only a brief introduction to the theme, which soon involves sin due to the Fall, and a redemptive line through God’s promise of seed (3:15).

Likewise, the origination of nations is a backdrop for the introduction of Abraham, the father of the chosen nation to come and also the person through whose lineage kings will come (12:1–3; 17:1–8; cf. Isa. 51:1–2). And so the Book of Genesis prepares the way for the redemptive and royal content that later Bible books develop, all the way to the end of the Book of Revelation, where Christ is Redeemer (1:5; 5:6, 9; 7:14) and final King (17:14; 19:16; 21:24–26).

The Outline

Prayer in Genesis occurs at its various points within this broad structure.

I.   The Introduction of God’s Plan With the Human Race (1:1–11:9)

A. The Creation (1:1–2:4a)

B. The Fall (2:4b–5:32)

C. The Flood (6:1–10:32)

D. The Confusion of Tongues (11:1–9)

II.  The Introduction of God’s Plan with the Chosen Nation (11:10–50:26)

A. Abram/Abraham (11:10–25:18)

B. Isaac (25:19–27:46)

C. Jacob (28:1–37:2a)

D. Joseph (37:2b–50:26)

Prayer is a sub-theme intimately related with faith, obedience, godliness, and various other currents of life. Now it is time to look at the specific passages in the book where prayer shows its relevancy.

Genesis

Man’s first prayer in the Bible is a kind of confession; the last, a petitionary passion: “Even so, come, Lord Jesus.” The first is in the situation of the fall into sin; the last, an appeal for the Christ who has provided a way back from sin into righteousness.

Genesis 3:10, 12, 13

When Adam and Eve commit sin, they feel convicted of their unstrung relationship with God, and He confronts them about the sin. He talks with them, and they talk with Him. This is in essence a kind of prayer in that they react to His words and respond in conversation with Him.

The Commitment of Sin (3:1–6)

The tempter entices, then the woman bites at his bait and swallows his line. She tells Adam, and he too falls as they both eat of the forbidden fruit. The decision and act constitute disobedience to God’s word calling them not to eat of the “tree of the knowledge of good and evil” (2:18). Their prayer after this pivots around their departure from obeying His will. God placed this tree amidst other trees of the garden as a test for Adam and Eve. Created by God in purity and innocence of misconduct, they will confirm a living out of obedience as their choice. Or they will deviate from His expressly revealed will and be in a state of sin, estranged from fellowship with Him. Suppose that they continued with sterling fulfillment of His mandate. In such a case they apparently would have, at His point of timing, received His gift in eating from “the tree of life.” Then, without sin they would have been given the gift, eternal life, that the tree symbolized, blessing in His presence (cf. Rev. 2:17; 22:2). But should they, while fallen and still in a state of sin, partake of this tree’s fruit, they would be sealed in a perpetual condition of sin. God would provide a better solution in the redeeming Christ, whowould pay the penalty for man’s sin and also free him finally from the sin and give him passage into the gift of eternal life in that freedom (cf. John 5:24; 8:32, 36).

The Conviction of Sin (7–8)

Adam and Eve immediately sensed an empty, undone quality toning their existence. They felt distant from the God who had seemed so near before. This was so unsettling that they sensed their alienation from God even in regard to their bodies He had made. Their feet had carried them to the “off limits” tree; their eyes been dazzled in disobedient desire; their hands had picked, fondled, and lifted the fruit to their mouths; their mouths had been filled with the forbidden; their stomachs had begun to digest the fruit; indeed, they were aware of guilt affecting them within and without. Their outward members were in coordination, but the implements to secure and partake of what their inward faculties chose (cf. Rom. 6:13; 12:1). And so the conviction of sin tainting their entire existence made them feel the consciousness of the wrong even in their entire outward beings.

Stung by conviction, they sought a remedy by which they might try to “cover up” the sin from God. They gathered leaves near at hand to fashion into apparel, and also sought to draw back into seclusion, trying to hide from the scrutiny of the God to whom they must answer. Genesis 3 is distinctly clear about their awareness (v. 7a). Their eyes, which had danced in gazing at the fruit, now saw everything in an unpleasant light. And the grinding consciousness of their stripped condition ran rampant in their conviction. They covered themselves with apparel from the most likely items at hand (v. 7b). Then followed their attempt to avoid a reckoning with God. When they heard the sound of the Lord God walking not far away, they no longer felt it delightful to be before Him, but distasteful. They retreated in their estrangement, foolishly supposing that they could conceal themselves (v. 8a, b).

The Confrontation of Sin (9–13)

What is in its essence prayer is apparent here. They talk to God about their sin, an element of prayer often in God’s Word.

God enters into a counseling session with the two. He probes their lives with three questions.

Where are you (v. 9)? God already knows, for He is the God who knows all things, as displayed in His carrying out the work of creation. He acts to stir them to accountability, and provoke response to Him. Their reply is prayer in the aspect of confession (v. 10). Since they are talking with God, this in essence is prayer. Adam voices the confession as his own acknowledgment, and surely it is fitting also for Eve. He heard God’s approach, felt smitten with fear due to his vulnerability, naked as he sensed being laid bare before the Lord’s scrutiny. So he retreated to stall from the inevitable, the showdown. What he confesses is, at its roots, what confession is in 1 John 1:9. It is agreeing with God, seeing eye to eye, so to speak, about sin. All that God draws from him is a frank, open admission of the stark truth. He is convinced that the Lord “has the goods” on him, and the counselor pulls it from his heart and lips. The second question from the Lord pierces the garden scene.

Have you disobeyed? This hits the nail on the head, in effect (v. 11). Again Adam answers. His reply fits the aspect of prayer we can call affirmation. He utters a direct declaration of how he sees things (v. 12). What he affirms is true. “The woman You gave me, gave me from the tree, and I ate.” It is true, yet apparently framed in such a way as to hint at a complaint about God’s gift to him. It also at first casts blame on Eve, which again is true, but Adam frames things to relieve himself of his direct culpability as long as he can. Finally, he is out with it about his own guilt, “and I ate.”

Affirming things in talking with God can be in complete, candid statement of a point in His Word or from the field of human thought or action. It also can be put into words that seek to maneuver things to one’s own advantage, colored even if true.

Adam does at last own up to his own sin.

The Lord moves to His third question, piercing now to Eve.

What have you done (v. 13a)? The query opens a door of reception to the woman’s answer, which combines confession and affirmation. First, Eve declares the deception, “The serpent deceived me. . . .” That is “passing the buck,” yet an aspect very true, even if not all of the picture. The serpent indeed hoodwinked her. The Spirit of God later leads the apostle Paul to the commentary in 1 Timothy 2:12 that uses a special, stronger word for the woman’s being deceived. She was “really deceived,” not just “deceived” (apatao) but “profoundly deceived” (exapatao). She was apparently deceived even beyond Adam’s reason for sinning in going along with her, or his sort of deception in his full guilt for sin (Rom. 5:12).

Second, Eve enlarges on the picture, and pours out her confession of guilt, “and I ate.” She comes clean about her own culpability in the deviation. She, too, had acted out of harmony with what she realizes, sadly, God’s word had made clear as the way of obedience.

The Consequences of Sin (14–19)

Briefly, the Lord follows up His counseling interchange by stating His consequences for each of the guilty parties. The culprit He first deals with for the sin is finally the instigator who trip up the two, the serpent.

It appears right to conclude from Scripture later that the animal serpent is himself a tool through which the personal Serpent tempts “that old serpent the devil” (Rev. 12:9). The biblical commentary sees it this way. The animal is “cursed.” God consigns him to slithering his ignoble way in the dust (Gen. 3:14).

Verse 15 transitions to the greater Serpent, as many have believed. Enmity between the serpent and the woman is God’s verdict. The enmity would even be expressed by the serpent’s seed—the unsaved whose father is the greater serpent, the devil (John 8:44)—in conflict with the seed eventuating from the woman—the person (“He”), the savior who eventually sets people free from sin (John 8:32, 36), and in union with Him the saved, the righteous. The ultimate seed coming from the woman, the redeemer from sin, will register a fatal blow that crushes the Serpent’s head or puts him to his doom (Rev. 19:20; 20:10). On his part, while he still is freed to do so, the Serpent will bruise the woman’s seed, the Savior, on his heel. This is in the death that people of the devil consigned this “Seed” to on the cross.

Third in the consequences of sin is that which applies to the woman, Eve and other women (cf. 3:20). This is discomfort in childbirth, apparently not her portion before her fall should she have conceived (1:28) when all was “good” (1:31a). Desire in submitting to her husband is also God’s part for her, accepting his leadership over her in the marriage, and sexual intimacy even with painful difficulty that can be entailed in this (cf. 1 Tim. 2:11–15).

Finally, the fourth consequence is that of the man (3:17–19). God immediately faces him on his personal guilt in sinful irresponsibly, his part in the rebellion. The Lord makes it clear that what he violated was His word, His will (v. 17). The consequence includes the ground being cursed so that the man will experience toil facing obstacles in making a living. The ground God cursed would yield weeds heightening the difficulty of his work, and this would wring sweat out of him in his efforts to furnish food. Apparently had he not fallen, his God-assigned labor (1:28–30; 2:15) could have been carried out free of the toilsome difficulties found in the opposition he must face.

This, then, is the first biblical passage where the essence of prayer plays a part. A man and a woman talk with God. The Lord makes this possible by drawing close in some kind of fashion. His movement and voice in the garden suggests, reasonably, a visualization to Adam and Eve. This may or may not be in the concessionary form of a human, as God’s angel appears to Hagar (Gen. 16) or as the Lord Himself visits along with two angels Abraham can see and hear (Gen. 18).

Summary

What amounts to prayer is evident here in people speaking with God. Prayer’s aspects in this case, as often in later Scripture, are in confession and affirmation. What the man and woman affirm is true, in contrast to the line the serpent peddles as “a liar from the beginning” (John 8:44).

The passage readily suggests principles related to prayer. First, confessing sin is a step forward—to God and with God. It is best to go all the way in this closure of the heart with Him, deal with the guilt squarely and fully, and not shift the blame to someone else. Second, when we confess frankly to put sins behind us, we find the Lord more willing than we are that things be right between us. For as the revelation about God mounts in Scripture, we now gather that He has great mercy to forgive (Ex. 34; Ps. 103), and, through the sacrifice system and later the sacrifice of Christ, has made full provision to take away sins (cf. John 1:29; Heb. 9–10).

Genesis 4:1–15

The Prayer of Cain

What is again of the essence of prayer comes in Cain’s lying words to the Lord, answering Him and assessing His sentence.

How Cain Fails (4:1–8)

First the passage is explicit about the setting, the births of Cain and Abel (1–2). Then it moves on to their bringing offerings to God (3–7), finally to Cain’s bloodshed in murder (8).

Both of the two bring gifts to worship the Lord. Abel’s receives God’s approval; Cain’s is rejected. Some see the reason in Abel’s sacrifice being an animal whereas Cain’s is a plant offering. This assumes that God had revealed this early the specific distinction of what He would accept and what He would not in these terms. Genesis 3 does not provide clear-cut proof. Another possibility is to see the contrast in this passage on its own right. Abel is specifically said to offer the choice parts of the animal, the fatty portions, a statement that goes beyond merely defining the gift as an animal. Cain, on the other hand, is stated only to bring of his produce, a generality. On this line of reasoning, Abel invested more devotion in his offering, showing a heart passion to give the best, while Cain is not viewed as going to such length. Should this be the point, the offerings contrast a heart devotion in worship (Abel) with a perfunctory performance, merely pacing oneself through the motions.

Whatever defines the difference, Abel was pleasing; Cain was not. Perhaps the Lord spoke in some way not brought into the detail, revealing how He regarded the gifts. He does speak later in the context, making that a natural probability.

Cain compounds his falsity in worship by pouting, plotting, and then murdering his brother. To hide his bloodshed, he conceals the body. His attitude and action expose the spuriousness of his worship to God. Later, a commentary in 1 John 3:12 is quite clear about his source (he was “of that wicked one”) and the sin of hate within him that festered until it erupted in the slaying. His pride had been wounded in being disapproved and his brother’s offering preferred. This rankled and galled him. God showed merciful long-suffering in according him opportunity for a turnabout in repenting. He could see everything changed and set right and his offerings pleasing. But rather than rectify, he retaliated. He could not strike out at God directly, but he could get at his brother and hit God through him. In this he revealed that he was against God and despised God’s word, whereas a true attitude for prayer would be to delight in it, agree with God in confession, and find that God opened his way back. In such a case, God could testify of his gifts as He did Abel’s (Heb. 11:4), assessing them as true sacrifice. Lashing away in bitter resentment, Cain dashed out Abel’s life. In his hatred he was in heart attitude already a murderer (1 John 3:12–15). So all of the New Testament references to Cain condemn him (Heb. 11:4; 1 John 3:12; Jude 11), the final verse even warning against “the way of Cain.” That is a terrible sign-post to alert other travelers on the road of life to take another path.

What the Lord Asks (9a)

“Where is Abel your brother?” As the Lord was aware of where Adam and Eve were, He knew where Abel was. Knowing all, He stepped in to confront Cain. He intended His question to stimulate Cain to reflection and repentance, if the man of hate would.

What Cain Answers (9b)

His surly response is first untruthful, then uncaring. Love finds no abode in him (1 John 3:12–15). The untruthful reply is his duplicity that shuns confession: “I do not know” (9b). What a lie! The uncaring answer is a dodge from any responsibility: “Am I my brother’s keeper?” The truth is, yes, but he takes his stand against it.

The words to God are prayer, in essence, but of a very calloused nature. It is as cold as an Arctic iceberg.

What God Assigns (10–12)

First, God pins the sinner to the facts. True confession in prayer acknowledges God’s truth, and one’s own swerving away from it. It owns up. This Cain has not done, and God gives him opportunity to face up to reality. “What have you done?” Let him dwell on that, and realize the enormity of sin’s ugliness. Let him acknowledge things as they are, tolerate no cover-ups. The guilt is obvious. “The voice of your brother’s blood is crying to Me from the ground” (10). This is a figurative way of saying that the stark reality of what sin has done is blaring its truth before God. How apt is the time-worn statement, “Secret sin on earth is open scandal in heaven.” Cain has had God’s open door to do an about-face; he has let the opportunity slip away.

Second, God pronounces the consequences for Cain (11–12). A curse on the ground would be on his efforts to make a living from it. He would not prosper from blessing but would find but a sparse yield for all his effort. The low productivity of the soil would keep him on the move from place to place as a vagrant and wanderer, striving to gain an existence. A means to enhance this meager agricultural output, plus an impulse to violence, could explain some of his people branching out to another livelihood. They began forging implements of bronze and iron (v. 22).

In later reflection, a writer of proverbs would say with candid frankness, “the way of the treacherous is hard” (Prov. 13:15). God’s sovereign will gives this hardness to some as to Cain, yet in other cases He may allow temporal prosperity, at least.

How Cain Assesses This (13–14)

Here now is Cain’s anguished assessment of God’s sentence. Two things sum it up: he recognizes the sentence (13), then rates its severity (13–14). His prayerful wail voicing the difficulty he must face from others trying to strike down the murderer meets with a merciful allowance from the Lord.

What God Allows (15)

First is the Lord’s statement of punishment (15a), then His sign for Cain’s protection (15b). In the “mark of Cain,” the word for “mark” is later used to mean the sign of the rainbow (9:12). It is not a blemish on Cain’s body to call attention to him, despite many wild conjectures of different disfigurements. Rather, it is some kind of sign God would manifest when Cain was in danger of being struck down, to enforce his safety in this life. The verse reads “a mark [sign] for Cain,” not “a mark on Cain.” We do not know what that sign was but should remember God’s ability to make it work effectively.

The three New Testament passages that comment on Cain appear to place him among the unredeemed. In Hebrews 11, where faith is a great theme, Cain is the opposite of Abel in his sacrifice and apparently not a man of faith. The focus is on Abel, but the contrast seems clearly to be made. Likewise in 1 John 3:12–15, Cain as a man whose pattern was hate and his product murder illustrates John’s point, “no murderer has eternal life abiding in him.” Cain’s whole characteristic trend was a dogged defiance and disobedience. Jude 11 relates Cain within a flow of statements that refer to the ungodly. In Jude 4 they are condemned, turning grace into license via sinful outlets and denying God. Cain is also in a line of men such as later Israelites who did not believe (v. 5), and comparable to evil angels who defected from God (6). He also is in a context of those in Sodom and Gomorrah who gratified their hearts with what God rejected as sin (7). God wrote across Cain’s dark way an appraisal, “the way of Cain” and used it in company with the error in Balaam’s greed for self-aggrandizement and the gainsaying that blackened Korah’s name (11).

Guidelines relevant to prayer surface here. First, men should not be evasive about sin before God, but forthrightly acknowledge it and turn obediently to Him. Second, the way we deal with God about sin may expose a servant spirit, and even be one thing that gives proper confidence that we really are His people.

Genesis 4:26

Men Began to Call on the Lord

The Background of Connection with the Lord

Before men began to “call with the name of the Lord” (v. 26), the context depicts the setting of creation. God created men and all things, manifesting His power, wisdom, and goodness. He has been the great provider of all that men need—time, dust, a garden of trees producing beauty to behold and food to eat. Besides these, He has furnished the two special trees, rivers, gold and precious stones, roles of service, animals, a companion who is fitting for man, sleep, marriage, a test of obedience, such capacities as the ability to think, move, see, taste, speak, hear, and know a marriage partner in sexual intimacy. God has given man rule over His creation, woman the power to conceive and procreate, the privilege of approaching Him with gifts and receiving His blessing (4:3–4), counseling with wisdom from His word, opportunity to repent (4:6–7), punishment when it is due, and the instruction this bears (4:13–15). He has supplied a sign for Cain’s protection from any who might plot to harm him, the skill to build a city and invent implements, the enjoyment of music, and the ability to parent a child and name him in honor of God’s graciousness (4:25).

It is very natural for men to look to God as their ultimate source of supply and to speak to Him. For He created all, sustains all, knows all, cares about all, and is sufficient in all things.

That is not all. The context also lays a background of commitment to obedience in the Adam and Eve scene (Gen. 2, 3) and in the Cain and Abel drama (Chap. 4). In both, God has spoken to them, and they have conversed with Him about being accountable to Him.

One other thing, quite momentous, stands out in the background. It is the civilization that is beginning to develop in self-sufficiency apart from God (4:16–24). Due to distance and difficulty in knowing what was happening in far-flung places, it is not clear how much Adam, Eve, Seth, and Enosh would realize about the trend away from the Lord. But the fact that a specific record is supplied suggests the possibility of some mutual awareness between Cainite and Sethite people, so that some record could be kept. If not this, the Lord who knows all things could furnish the information then and not just at a later time of writing.

Cain’s civilization built a city, tents, musical instruments, metal implements. But they also displayed the dark intrusion of sin in living self-sufficiently with God largely left out. This was the essence of worldliness. They named children after their own projects (4:17; cf. 25), entered into plural marriages (bigamy), and resorted to vengefulness and proud boasting.

The Sethite people, if aware of the Cainite slide from the Lord, could learn from it the way not to go (cf. Jude 11) and the way they should live as pleasing to the Lord.

The Beginning of Contact with the Lord (4:25–26)

Contact seems evident in associating with God (v. 25) and in addressing Him (v. 26).

In associating with God. When God gave another son to Adam and Eve after Cain had struck down Abel, they named that son in tribute to God’s bounty. The name they chose was a celebration in thankgiving, a memorial in recognizing God’s provision. The passage tells us both that Eve named him (4:25) and Adam named him (5:3). In the name they discern Seth as “appointed,” and as seed of the woman, the parents recognize him as God’s act in going on with His plan of 3:15. By this new life God had triumphed over the death Cain had dealt, which casts its long shadow even here in Eve’s sadness, “for Cain killed him.”

The thanksgiving was a reality that the couple felt and which they would directly relate to the Lord. For He was the giver of life in the creation context and here.

It is in this spirit of gratitude relating life to God and His will that the passage notes the beginning of appeals to God.

In addressing God. Since the passage up to now is abundant with God’s causing all blessings and committing Himself to His plan, it is fitting that people turn to Him, the source of life. His blessing of life is in contrast to sin that embitters it (cf. Gen. 3), dealing death.

Observe two emphases in 4:26.

(1) One is calling a son by a name. When the human lineage continued from Adam and Eve to Seth and from Seth to his son Enosh, the last name means “man” or “mankind.” The passage does not say so, but this would naturally have been in commemorating the ongoing humanity God had shown in appointing Seth. This connection with God, and the very next focus that men began to call with the name of the Lord intimates that Seth intended the name “Enosh” to be a tribute to the One who gave this latest of mankind.

Closely tied with the calling of a son’s name, both in Seth (v. 25) and in Enosh (26) is the next statement about calling on the Lord’s name.

(2) So, second is the calling with the Lord’s name. The calling is a communion that addresses the Lord in worship, devoting attention to Him. The nature of this has been subject to different explanations.

Some view “call” in verse 26 as not prayer but proclamation designating the Lord as worthy of worship and testimony associating with Him. That “call” often is used of naming or designating a person or a thing could point to this idea. It is a word used in calling a city by name (4:17) or a child such as Seth (v. 25) and Enosh (v. 26). Still, calling with the name of the Lord in prayer has much in its favor.

(1) In the context, calling, if seen as to God in prayer, quite naturally fits the situation. Eve has just voiced gratitude, crediting the Lord for His giving a new son, Seth. That He had supplied even after human weakness in Abel’s vulnerability to death makes it reasonable that men call to Him in prayer. The creator and sustainer of life is sufficient to provide His bestowals. So was it also in the coming of Enosh.

(2) The particular phrase, “call with the name of” features the verb “call” and then the word “name” having a prefix letter attached to it, a preposition, beth. Literally we can translate the phrase “call with the name off,” or “call invoking the name.” Bietenhard writes that this “is a common phrase for to worship Yahweh cultically,” that is in religious practice. It often appears in prayer when men call or address God. It fits Abram’s case of calling at an altar set up to God (Gen. 12:8), which we will see later. It is the phrase in 2 kings 5:11 as well. Naaman the leper expected that when he met Elisha, the prophet would call on the name of the Lord to summon His powerful healing, wave his hand, and cure Naaman. A further example of prayer is Jeremiah 10:25 and its parallel verse, Psalm 79:6. In that instance, it refers to a specific appeal to the Lord to manifest His might. A very famous case is Elijah’s challenge for a battle on Mount Carmel, his God vs. the false gods of the spurious prophets (1 Kgs. 18). Elijah proposed, “you call on the name of your god” (vv. 24, 25), “and I will call on the name of the Lord . . .” (v. 24). The same word for “call,” the word for “name” and the letter beth affixed to “name” appear as in Genesis 4:26. This is true in all three instances in verses 24–25. After the false gods failed to respond, Elijah prayed directly to the Lord (vv. 36–37). He pled for a powerful act to demonstrate His Godhood and Elijah’s authenticity as His servant. The Lord answered by fire that fell from heaven, consuming the offering, wood, stones, dust and water (v. 38).

Prayer is also the idea in Psalm 116:17. The psalmist calls on the name of the Lord in thanksgiving and praise as he offers a sacrifice. Zephaniah 3:9 can embrace prayer too. There, God in His future kingdom will grant purified lips to Gentiles. They then will call on His name. This fits in a sequence in which the next verse (10) says, “My worshipers, My dispersed ones, will bring My offerings” meaning tributes in worship to God.

(3) The verb “call” in Genesis 4:26 is used often when a person calls on or to another person. It may or may not appear as in 4:26 with a preposition, whether beth or some other construction. In Genesis 3:9, the Lord God called to Adam, and in Exodus 3:4 to Moses out of the burning bush. Psalm 66:17 speaks of men calling upon God in prayer (praise). “Call” also can occur without a preposition as the psalmist calls God for help (not “to,” “with,” or “upon,” etc.).

Now it is time to return to Genesis 4:26. Granted that the phrase can be variously understood, evidence is plenteous for calling with the name of the Lord in prayer. And in a wider context where God speaks to man and man speaks to God in Chapters 1–4, response to Him in prayer would fit very naturally.

What would the content of prayer be at this early time? Given the background so far leading to 4:26, such calling reflects a commitment to Him as creator and giver of life, most recently in Seth and Enosh. Thanksgiving would be a natural aspect of prayer, and Genesis 1–4 shows many things men could thank Him for. The calling also is quite reasonably invested with God’s right to allegiance. He demonstrated this in confronting Adam and Eve and later, Cain. The gifts of Cain and Abel acknowledged Him too, the one falsely and the other genuinely. Prayer in affirmation would be appropriate—affirming God’s goodness, their dependence on Him who met human insufficiency with His sufficiency, and their yearnings in His will for the future.

The beginning of prayer in 4:26 is immediately related to the time of Seth and the arrival of Enosh. The word “at that time” or “then” can denote this later point only, or the entire statement may sum up a sweep of time that verses 25–26 deal with as a unit. If the former, the focus can be on men as a civilization overall, a trend characterizing the Sethite branch as contrasted with the Cainite just before it. That is, while Adam and Eve conversed with God (Gen. 3) or as Eve individually gave tribute to the Lord (4:1), or Cain spoke to God, now communion with Him becomes a greater experience in the stream of many calling on the Lord. If, however, 4:26 utilizes the words as a summary of the whole unit, men called on the Lord as Adam and Eve did earlier and as Eve gave tribute to Him in 4:1, 25, witnessing to His faithfulness at work. Eve’s words about God’s appointing Seth could be the essence of thankgiving that would be natural in communing with Him and not only to testify to Him before her family circle.

Which principles are cogent? First, it is a great privilege to call on God in prayer that engages heart with heart, so let us have much of this (cf. Phil. 4:6). Second, praying to the Lord is a natural spiritual impulse amid the blessing of His gifts, in this case a son. Third, to have recourse in the name of the Lord is to be in the best company where one finds the best answers.

Genesis 8:20

Noah’s Prayer at an Altar

Here is how the worship fits its situation.

God’s Release from the Ark (8:15–19)

The overwhelming flood and the long stay on the ark of safety (cf. 1 Pet. 3:20–21) is over. The Lord who summoned men, animals, and birds to this protection and closed the door permits Noah and other voyagers to disembark.

Noah’s Response at an Altar (20)

No reference to prayer appears—only Noah’s erection of an altar and his offering of sacrifices. Yet this is highly suggestive of a spirit responding in gratitude to God. For God had directed Noah to preserve people, animals, and birds, even extra animals that were clean for sacrifice (7:2). It is not easy to imagine prayer was nil in a context of such great deliverance. Also, God had just spoken to Noah again, and it would be very natural for this man who “walked with God” (6:9) to speak also to Him. However, among many silences in Genesis in very opportune prayer situations, we never read of Noah speaking at all, in prayer or not in prayer, until 9:25–27. In centuries from Adam and Eve to Noah, only Lamech’s words are given (5:29), these in a prophetic vein which God orders to fulfillment.

Some of the passages on altar worship in Genesis also mention calling on the Lord (12:8; 13:4). Some do not, as in 12:7 and here. Still, God has spoken to men and men to God (Gen. 3, 4), and prayer accompanying Noah’s sacrifices would be an appropriate gesture along with the spirit of worship he showed. In what aspects? Adoration in praise and thanks would suit the situation of being kept safe when so many lives perished. How could a man not be deeply touched? Prayer in the aspect of affirmation would fit well too. How apropos to affirm the great deliverance riding safely above waters so great in magnitude, and stepping forth to live again on the ground not seen for months. And how suited to the case to affirm the resolution to walk even more with a God of such power, goodness, and commission (cf. v. 17). At the same time, petition in prayer could accompany the offerings, asking for God-given success to please Him in this fresh new venture in contrast to all but eight perishing because of their corruption (6:11–13).

Whether Noah prayed here is impossible to say with certainty. That the circumstances are the most likely to draw prayer from the heart and lips of a man who walked with God (6:9) is true.

Principles for prayer fit well. First, God’s deliverance is one of the apt prompts to come before Him with grateful heart and words. Second, when God at a certain time transplants us from one venue to another to a new beginning is prayer time. Third, fresh reminders of our God’s power to do almighty things can give new motivations to lay hold of Him in prayer.

Genesis 9:24–27

Noah’s Prophetic Prayer

This is an early case of prophecy as God prompts a man and enables him to say what will turn out to be true. God has already helped Lamech to predict what He will fulfill (5:29). That prayer can be interwoven with what is prophetic will be seen shortly. First, note the setting.

The Provocation

Ham’s sin of disrespect for his father in gazing on his uncovered body while he slept is the background. He not only failed in this, by indecency, but was at fault in not covering his father as his two brothers later did. He made a spectacle of him to make him look bad by pointing out his exposure to the brothers.

The Prayer

Noah awoke and learned in some way, which the passage does not explain, that his son had made sport of him. Perhaps Ham brought it up to him in a fool’s indiscretion. Or the two brothers may have been so incensed that they felt the responsibility to deal forthrightly with the matter, hard as that was.

Then Noah made his famous utterance, the only words specifically recorded from his life. The passage does not clarify when he gave the words, whether immediately or after long spiritual reflection before the Lord.

That the utterance expresses Noah’s own wishes, albeit guided by the Lord, seems evident in his own direct involvement in the sin just committed. The sin had been against him. Not only that, but he says “Cursed be Canaan,” using a participle invoking God’s curse, then following this with prayer wishes “May he,” and “Let” him be. God shows in other Scripture that His own action in bringing things into realization can be intertwined with the wishes He tutors within a person, His prophetic channel (Jer. 29:10–12; Dan. 9:4–19).

The Prophecy

Remarkably, what God enables Noah to speak finds fulfillment later in Canaanite peoples being brought into subservience to Shemite peoples (Josh. 9:22–27; Judg. 1:28). Descendants of Japheth are enlarged in growth and conquest, fulfilled largely in the Indo-European peoples. The God of Shem carries out His plan as the human race progresses, blessed at least often in His sufficiency and success. His people in the line of Shem and, by extension, others as related to Him receive blessing. For the God who made the prediction of a coming “seed” who would crush the serpent’s head (3:15) also promises covenant blessing to all nations (12:1–3; 46:2–4). And He forecasts blessed rule in Judah’s line of the Shemites (49:10). That Japheth would dwell in the tents of Shem refers, most probably, to blessing of these peoples who would submit to the God of Shem and participate in the international benefits of 12:1–3.

Noah bypasses Ham and speaks of Canaan, his youngest son. Though the reason is not explained here, the leap often is taken as a gracious gesture to Ham personally in the immediate picture. The same would be true of Canaan personally, as the prophecy jumps on to his descendants, assuming that corrupt traits in Ham and Canaan would also be in their line of people, calling for God’s rejection. This would be in an overall sense, leaving opportunity for some individuals who would trust God and be saved. Rahab is an illustration of this (Josh. 2; Heb 11:31).

The God of Shem could carry out His plans fulfilling 9:25–27 just as in fulfilling 3:15, 5:29, 12:1–3 and similar covenant passages, Joseph’s dreams, dreams God caused the Pharaoh to have, and Jacob’s prophetic pronouncements on his sons (49:1ff.).

We have here an early example of a prayerful series of wishes from a man, God’s instrument. These blend harmoniously with God’s sure prophetical will. The main focus is on the word of God, marked to be realized, and then the commitment by the person who prays in accord with that will.

A guideline for talking with God is quite natural here. When it is His will for His Word, He can prompt a person who is His channel to pray in accord with what it is His heart’s plan to accomplish.

Genesis 12:7, 8

Abram’s Calling on the Lord

It was natural for Abram to speak to God. For God had spoken to him even to initiate his trek to the land he now beheld.

First, it is cogent to see Abram’s background, then his building of altars.

The Background for Abram (11:26–12:6)

God’s call to the land (11:26–12:1). We learn when we get to 12:1 that the Lord “had said” to Abram previously what we now read. The account takes time to supplement 11:26ff. In the earlier verses the movement of Abram’s people is obvious, as from Ur of the Chaldees to Haran far to the southwest. But in 12:1 we are apprised of the motivation behind this movement. God had called Abram to pull up stakes and go about seven hundred miles to a land He pledged to show him. Further insight in Joshua 24:1 explains that the family worshipped other gods in Ur; the true God summoned Abram and his family to a new life lived with His promises.

God’s covenant with Abram (12:2–3, 7). What the Lord put before this man He chose was a covenant pledge. It featured various aspects: blessing to the nation comprising Abram’s descendants (v. 2a), blessing to him personally (2b-d, 3a, b), and finally blessing to all nations (3c). Later in verse 7, the originator of the pact makes it clear that His promises include possession of the land of Canaan.

The company with Abram (12:4–5). These verses show who finally came with Abram into the promised land.

The coming to the land (12:6). The long journey has brought the travelers “to the land which I will show you” (v. 1). This prepares the scene for the building of altars.

The Building of Altars (12:7, 8)

(1) First is his altar at Moreh, at an oak grove in the vicinity that would later be Shechem. Though Abram will move on to a mountain in verse 8 and construct a second altar, neither altar is said to be a place of prayer. As in the genealogy of Genesis 5, the narrative goes on without mention of men speaking—whether to men or to God—except that 5:29 finally has Lamech’s prophecy. And as in the account of Noah, except for 9:25–27, the description procedes without reference to man speaking. God alone speaks in what is recorded.

But that Abram reasonably did pray at his altar of verse 7 seems to follow from the situation. One factor is the peril in which the newcomer to the land found himself and people in his care. The Canaanite then occupied the area! That danger would threaten a man who had human fears, as Jacob later did on a different trek (28:11ff.). Abram as yet had no pact of peace with these peoples, and they were ominous on every side, he an island within a sea of many unknowns. He would surely find God’s promise of the land a test of faith now, for the land promised was in control of others! As he would be gripped by anxiety when he had no son (15:1–3), he probably felt its clutch now. It was a situation ready-made to arouse within him the impulse to pray for safety as well as surety about having the land.

A natural instigator of prayer to be factored in as Abram came to his altar was the Lord’s proclamation that the land would belong to him and his descendants (v. 7; cf. 1). How timely God sometimes can be in His placement of His promise. He gave this reassurance when Abram sorely needed it, Canaanite or no Canaanite. Such cheering words to a possibly thumping heart would quite naturally evoke spontaneous thanksgiving in prayer, or a request for protection in the face of the enemy and of the encouragement. This would be as when Abram later faced the peril of a Mesopotamian invader’s reprisal, and after that the fear of having no son. In the later episode, he responded to God’s encouragement (15:1) with prayer (vv. 2–3).

(2) Next is his altar on a mountain. A new facet of the passage that might suggest prayer from the altar is Abram’s action at his next altar (v. 8). He moved on to a mountain near the spot he later would name Bethel (28:11ff.), set up an altar there, and “called on the name of the Lord.” The features of 4:26 reappear: the call, the name, the Lord, and a preposition beth affixed as the first letter before “name.” He called with the name, or invoked the name. As has already been shown on 4:26, this combination in Scripture often occurs where men pray.

In Genesis 12:8, the context has said twice that the Lord “appeared” to Abram (v. 7). It is a matter of His action to the recipient of His promise of 12:1–3, 7. For Abram to respond in action from his altar to the Lord would be eminently cogent to the occasion. God’s presence with him would impress on him the rightness of his own presence responding to the Lord, and as God spoke he too would appropriately speak.

This appears to be far more fitting than erecting altars simply in honor of the Lord, a silent tribute of his sentiment without ever voicing it.

What of maxims that can be pertinent in prayer? First, a life that is vital with God can find that a central place of prayer is very meaningful in pouring forth devotion to Him and seeking Him in times of need. Second, a believer’s circumstances can often provoke relevant urgencies to utter in quest of God’s action. Third, sure points to emphasize in prayer are things God has promised, and our needs and fears (cf. Ps. 34:6; Heb. 4:16).

Genesis 13:4

Abram’s Return to the Altar

After a sojourn in Egypt and a return to Canaan, Abram seeks out his former altar near Bethel, set up in 12:8. That he prayed here is a real possibility for several reasons.

First, the emphasis is on what he did at the altar, not on the effect the altar would have on the Canaanites or on his profession of the Lord. Canaanites are not brought into the picture again until 13:7, and this in a later connection.

Second, Abram’s predicament again is a prime one for seeking God in prayer to praise Him and elicit His help. God had just preserved him and Sarai in Egypt and delivered them out of high danger without a loss but with gain. This would set a situation in which prayer in praise would be quite apt. And back in a land which he did not yet possess, he would likewise sense his need for help.

Third, Abram’s insistence on reaching this very campsite suggests a sense of God’s special presence drawing him there for communion. His escape from a terrible end for his wife and for him in Egypt could easily convict him of the wisdom in drawing near to the Lord. Having been spared, he might ponder the goodness of God attending his new steps once back.

Principles fit the case. First, God’s rescue from danger is a fitting catalyst to evoke prayer that celebrates and magnifies Him. Second, the sense that God is our only sure refuge can draw the heart powerfully to keep close communication with Him.

Genesis 13:18

Abram’s New Altar to the Lord

The verse again mentions no specific action carried out from the altar to define it one way or another. As above, the context is rich with the relevancy of reciprocal contact with the God who is said to be in touch with him (vv. 14–17).

The Choices of the Men (13:5–12)

Grazing needs for Lot’s livestock and Abram’s leads the latter to a magnanimous offer that Lot take his choice of land.

The choice of Lot (vv. 5–11). The kinsman makes his advantageous pick of land that pleases the eye. Abram awaits his turn, having God’s promises and being an object of His covenant generosity. Whether or not Abram’s heart fluttered with the thought that he could be losing out we do not know. Sometimes nice guys finish last, but not always. God can see to it that those who trust Him do not.

The choice of Abram (v. 12). He gets his turn, and God will soon appear to confirm his future blessing. In the meantime, Sodom rises on the landscape like an ugly sore that defiles all it touches.

The conspicuousness of Sodom’s opposition (v. 13). It is clear-cut that the Sodomites stand against God and would be against His people. So the situation is one across that this sinkhole of sin spews out its dark cloud of danger. Prayer could be a natural magnet to men in that ominous environment—for Abram if not for Lot.

The confirmation of the covenant (vv. 14–17). The Lord appears to Abram to pledge giving him possession of the promised land (14, 15, 17) and also promise giving him propagation to populate it (16). It is in this flow of circumstances that attention focuses again on an altar. And an altar is a natural focus.

The Commitment of One Man (13:18)

Abram’s response would fit in well as erecting an altar of:

Thanksgiving to the Lord. God’s reaffirmation of His covenant promise was a great encouragement against the threat that the Canaanites posed (v. 13). Words to bolster Abram would be very relevant. The Lord’s sufficiency to pursue so big a promise and deliver on it would freshen a man’s vision when he was, as yet, only an upstart in the land.

Petition. This could easily be the quest of a man needing protection from Canaanites as well as Sodomites who so intensely set themselves against the Lord and His interests.

As time passed, the man of the altar would also have provocation caused by the Mesopotamian invasion against nearby areas (14:1–13). For this, petition would be rather spontaneous to quell a man’s anxieties. As it worked, a fugitive’s report of the invaders’ conquest, even snatching away of Lot, provoked Abram’s bold strike in reprisal (vv. 14–16). The God of the altar gave him a victory rout and rescue of Lot and all the prisoners of war. The covenant God whom Abram honored at his altar was not just a God of renown in theory but in concrete situations that were natural to elicit human prayer for assistance. The possessions that the armies had seized (vv. 11–12, 16) they were not able to defend against the power of the God who possessed heaven and earth (v. 19; cf. 1:1). The God to whom the entire earth belonged (cf. Ps. 24:1) blessed the pursuing Abram with the triumph.

A principle here is this. A covenant of God and men that expresses their separation to Him and away from values of those who spurn Him is important. Of even higher importance is the God Himself who initiated the covenant and keeps the soul safely in the midst of its enemies.

Genesis 14:18–20

Melchizedek’s Prayer of Praise

Abram’s Rout (14:13–17)

Worship of God at the altar had prepared Abram to be a man of resolute action against great odds. He made a torrid march with his own small army of servants and a few fighters from the invaded area. Hitting the encamped soldiers out of the dead of night, he came away with a great victory.

On his way homeward, Abram was to receive God’s intervention in a pause that refreshed him. The king of Sodom came out of hiding from the invaders with the intent to meet Abram. He would later offer him the loot regained in the battle, but before he could reach him, God caused another king to intercept the returning hero. Melchizedek got there first!

Abram’s Reassurance (14:18–20)

A priest-king who worshiped the Lord also came into Abram’s life at a strategic time.

The things he brought (v. 18). Melchizedek brought bread and wine, apparently not only for refreshing food but as reminding tokens in worship to God. As God’s priest, he pointed Abram’s attention to God, using these as symbols of giving glory to Him.

The ways he blessed (vv. 19–20). Melchizedek led in prayer in two ways. First, he pronounced blessing on Abram. He drew his worship focus to God’s preeminence (“God Most High”) and His possession (“heaven and earth”). He was blessing the victor by placing emphasis on the One from whom his triumph came. And so, ultimately, he was giving a grand tribute to God, the giver of the victory. Winning came from the God preeminent above all and, in this recent case, overwhelmingly sufficient to uphold Abram’s interests and adequate for him in covenant faithfulness. And it came from the God who displayed control over all, even a great Mesopotamian army, possessor even of heaven and earth. That would fix Abram’s heart on Him as the author of the triumph.

Second, Melchizedek uttered blessing toward God, again crediting Him as “God Most High,” worthy of all praiseful blessing. That he is thinking of the exhibit of His worthiness for praise in the battle to the north is clear. God “has delivered your enemies into your hand.”

In view of such reminders, it would be fitting for Abram’s life to be caught up in worshipful adoration. And we see that it was, as evidenced by his response.

Abram’s Response (14:20–24)

“And he gave him a tenth of all.” Abram made sure he gave God a gift memorializing His help, a token acknowledging that all really belonged to such a Possessor. He gave this to God but placed it in the custody of God’s priest, to be used in God’s interests. His testimony in this was personal, and at the same time he acted on behalf of his entire force of men, a good model to them in showing who should be worshiped.

Further display of Abram’s response shows in his refusing gifts of Sodom’s king (vv. 21–24). He was zealous that all the glory go to God for victory and all the the spoils taken in battle. As victor, Abram had the Kuman control over these riches, and he proved to be a man who honored God. Yet in the fairness of a good leader, he permitted men who joined with him in going to battle to take shares, a gesture that could leave a good testimony among nearby peoples.

Abram’s personal involvement in the praiseful prayer in which Melchizedek led is etched in verse 22. “I have sworn,” he says, “to the Lord God Most High, possessor of heaven and earth. . . .” He had done this in solemn praise to God, acknowledging that all things belonged to Him (cf. 1 Tim. 6:7, 17–19).

Several principles cap this off. First, certain people who walk very closely with God refresh others to draw near to Him also. Second, it stimulates the spirit to dwell on tributes to God for the greatness of who He is, and it exalts God as worthy. Third, a heart filled with God longs to give to Him out of the bounties with which His grace has enriched the life. Psalmists later do this often, and lavishly (cf. Ps. 48:1). Fourth, when one is supplied with the greatest possession, God Himself, he can confidently loosen his clutch on riches that this world provides and still see security ahead.

Genesis 15:1–21

Abram’s Question in Prayer

Several times in Scripture those who pray probe God’s wisdom by questions about details that honestly disturb them. An example is in Habakkuk’s dialogue with God (Hab. 1–2).

Here, Abram presses legitimate queries, and God answers fairly. We see, concerning Abram, three things.

His Resource in a Person (15:1)

God appeared to Abram in a vision. The man would see certain aspects of that in verse 17.

The exhortation—“fear not” (v. 1). God is fully aware of His servant’s fears and wants to calm them as he later offers composure through Paul in Philippians 4:6, 7. He approaches Abram with the exhortation He uses most frequently in His Word: “Fear not.” It is frequent because a man’s heart is assaulted by so many fears. In this case, at least three matters could be eating at the heart of Abram, three things to fear. One could be a possible return of armies regrouped from Mesopotamia. As they had come, they could come again, this time with revenge in their eyes. Another fear could be in second thoughts about letting go of all the riches he could have taken from Sodom’s king, riches he had declined, riches he might have used. Finally, he realizes what incites in him a very pressing uneasiness. He voices this in verses 2–3. He needs a son if the covenant promise is to be fulfilled.

The encouragement: “I am” (v. 1). God’s own resource is so consistently the antidote to human fear in Scripture. So it is in Isaiah 41:10 and 40:29–31. These describe what God is, how near He is, and what He can do to relieve the anxiety men feel. God encourages Abram by two things He is to him. He is, first, “your shield” for protection. This would be relevant for either of his first two fears above, the showdown return of the enemy or the refusal to seize advantage of riches. God will protect him against all that could harm him; security in safety is his because God is his “I am.” God is, second, “Your reward” which will be very great. This “reward” can be in children as the Scripture later shows (Ps. 127:3) and as is relevant here. Of course the “reward” can be various aspects of blessing, such as wages or supply to meet one’s needs (Gen. 30:28, 32, 33), even a soldier’s (Ezek. 29:18, 19) or a shepherd’s (Zech. 11:12). Or the reward can consist of passage-money to get one where he is going (Jon. 1:3). God was Abram’s supply, sufficient for any situation. Not only protection was his, but provision.

His Request in Prayer (15:2, 3)

Abram speaks to God in prayer, piercing right to the need that tries him the most. He asks what God will give him to remedy his situation so far, having no son to realize fulfillment of 12:1–3 and 13:14–17.

His Reassurance in a Promise (15:4–21)

The pledge of a son (v. 4). The Lord promises to provide an heir from Abram’s own body. This He would fulfill in Chapter 21. The heir would not be the patriarch’s steward, but a direct son. And so it was definite for faith to contemplate. Abram would fail (Gen. 16), God would not (Gen. 21).

The picture of the seed (v. 5). God used the innumerable stars in the sky, beyond human counting, as a graphic picture of the many descendants He would give. This is the second picture of a vast progeny in the covenant. The first one was “as the dust of the earth” (13:16). The two pictures are both combined after Abram’s offering that went all the way (22:17).

The pursuit of the subject (vv. 6–21). Abram’s response is one of faith (v. 6a; Ps. 56:3). He believes God will do what He promises. Then God’s reckoning to him is righteousness (v. 6b). This is evidently in view of his faith ever since 12:1 (and in 11:26ff.), summarizing the reckoning God made. He could have been saved from the time of his earliest faith.

The passage goes on to give God’s reminder of His identity. He is the God who brought Abram out of Ur to give him this land (v. 7). This precipitates Abram’s request for a confirmation (v. 8), a prayer in essence. How will he have assurance that he will possess the land? To this God responds with His ratification (vv. 9–21). He enacts a formal covenant ceremony, using a custom of the time, to register the strongest kind of verification that He surely will make good on the promise. He directs Abram to lay out parts of sacrifices in two rows. Normally, two men formalizing a covenant agreement would join hands, walk together between the sacrifices, and both promise to fulfill their aspects in the covenant. They would say, in effect, “May my life be dismembered as these animal parts, may my very being be dissolved, should I fail to do all I pledge!”

How significant here that Abram falls asleep and is not able to not walk between the sacrifices with God. But coming to an awareness of the vision during the ratifying ceremony, he sees a brightness of God alone passing through. The same reminds Abram of a smoking oven and a flaming torch (v. 17). God is the only party who enacts the covenant in this case. He swears by the certainty of His own life, the continuance of His own being, that He will fulfill His promise. It is His unconditional, gracious covenant. He cannot fail.

The Lord predicts to Abram that his descendants would sojourn in another land, but He would bring them back to the covenant land promised (vv. 12–16). Abram apparently receives those words in a dream vision while asleep (v. 12). God follows up the enactment and the words with further promise that He will give the land, and even specifies its boundaries north and south (vv. 18–22).

The chapter combines God’s promise, prayer (in questions), God’s further promise, and God’s ratification showing that Abram’s prayer concerns are sure of answers with God’s blessing. Illustration is evident here that some prayers can have answers fulfilled even centuries later. It is mind-boggling yet true.

Principles abound. First, when God enters into a promise, we can talk freely with Him about things that go with it as we ask and receive. Second, be specific in asking of a God who is specifically able. Third, God cares before we care about what matters in our godly hearts (cf. 1 Pet. 5:7), so we can face a big-hearted God with big asking. Fourth, in some prayers the answer of the almighty God is so much more than the one request we asked (cf. Eph. 3:20).

Genesis 16:8, 13

Hagar’s Prayer on a Retreat

Sarai’s servant woman deserted Abram and Sarai, talked with the Lord, and obeyed His counsel to return to her servant role.

The Reason for the Retreat (16:1–6)

Hagar’s reason unfolds clearly in three things.

The proposal of Sarai (vv. 1–3). Abram’s wife was disturbed over her inability to conceive a child to realize the covenant. So she succumbed to a method not of the Lord but of the flesh, not of faith but of human sinful worry. Aware of a custom in her day that the world relied on, she resorted to it to remedy the childlessness in the home. The custom was that a wife unable to bear a child could provide a servant woman to take her place in sexual relations with her husband and produce a child for her.

The device was not of God’s will, but hers and Abram’s. They should have trusted Him to fulfill His own promise in His own way and time. God clearly shows later that His will is Isaac, begotten by His power that enables Sarai (Gen. 17:20, 21; 18:10; 21:12). And His Spirit validates the son borne by His power, not just of the flesh (Gal. 4:24ff.). Believers do not need to gain their blessings by capitulating to worldly devices that run counter to God’s will.

Abram, inclined to Sarai’s proposal, went against God’s design of marriage as a union of two people (Gen. 2:24) and engaged in sexual intimacy with Hagar.

The pride of Hagar (v. 4). Once the servant woman saw that she was pregnant, she felt superior to Sarai and held her in contempt. In her own pride, she fancied Abram’s attention as promoting her to a higher place than Sarai and was haughty. This catapulted Sarai to decisive action.

The punishment by Sarai (vv. 5–6). The wife blamed Abram for Hagar’s spite, for she felt that he should have set the record straight about his affections but had been lax. Abram responded by making it clear that Sarai was his wife and could exercise authority over the servant woman. She held the prerogative to deal with Hagar as she chose. So Sarai made life so miserable for Hagar that the maid retreated, running away from the home, rather than living in submission. She plodded her way toward Egypt, her former home (cf. v. 3).

The Rendezvous during the Retreat (16:7–14)

The coming of the angel (vv. 7, 8). Hagar had stopped at a spring to refresh herself from the weary trek. She suddenly became aware that an angel was there, and he confronted her about her flight from where she belonged.

The angel was in this case the Lord in verse 13, just as one of three angels who later visits Abraham (Gen. 18) turns out to be the Lord Himself.

Hagar’s visitor at the spring asked her the lead question. “Where have you come from and where are you going?” Her words in reply to him are, in essence, prayer. She answered honestly, without hedging. She was fleeing from her mistress Sarai.

The counsel of the angel (vv. 9–12). He then forthrightly counsels Hagar along two lines. First, God’s will for her is to go back and serve in submission to Sarai’s authority (9). Then His promise to her is designed to reassure her. He will bless her with descendants through the child she bears (10). And He also will bless the child himself, a son. She is to name the boy Ishmael, meaning “God hears,” in honor of the Lord for His hearing her in her need. Like his mother, however, the son will be flighty, following traits of antagonism to others.

The compliance of Hagar (vv. 13–16). The woman’s submission at last shows itself in two ways. One is in her designation of the spot where God met her and turned her life around. Her name for it is “Beer-lahai-roi,” signifying “a well of the Living One who sees me.” He had seen her far out in the desert retreating from duty, as He would later see Jonah. As she thinks about the significance of God seeing and knowing her so particularly, she is baffled by His mercy when she had been so selfish and head-strong. She had removed herself from serving in her place of duty, and had even spitefully borne away the child for which Abram and Sarai waited. She is in tender wonderment that God has spared her in the confrontation. “Have I even remained alive here after seeing Him?”

Hagar’s compliance with the Lord’s counsel becomes clear in a second way as well. It is in her delivery of the son (vv. 15–16). She trudged back to her place of failure to try again and bore the son to Abram. Her time of hearing God’s words and praying to Him registered a deep impression that resulted in its fruit.

What, now, of beacons for the prayer life? First, prayer to the God who hears can work even at the back side of a remote desert that seems to be at the end of nowhere. Second, God can give new, wise direction in an interchange of prayer overshadowed by His counseling Word. Third, even a lowly servant in a home turns out to have high value for a compassionate God to pursue in a venue of prayer. Fourth, God not only listens to prayer, but displays ability in the ways He can look after one who turns to do what He says.

Genesis 17:15–21

Abram’s Doubt in Prayer

Sometimes in His mercy, God overcomes man’s doubt as he talks with Him and gives him blessing despite his misgivings. This is the scenario here in the great chapter reaffirming covenant fulfillment and specifying the sign (circumcision) of that covenant. Prayer plays a vital role in this.

God’s Design through Sarah (17:15–16)

God reaffirms His covenant that parents of males in Israel are to observe. In doing this, the Lord tells the patriarch that his name will no longer be Abram meaning “high father,” but Abraham, denoting “father of a multitude” (v. 5). For him God will provide multitudes of descendants, agreeing with earlier pictures of their mind-boggling numbers, like dust (13:16), and like stars (15:5). This brings the focus to Sarai, and on to the prayer.

The meaning of her name (v. 15). As God reveals a new name for Abram, so He does for Sarai. She is henceforth to be Sarah. The first name means “my princess,” the latter “princess.” The difference may be that she was Abram’s princess, involving her relationship to him, but now she is to be “princess related to many who will come in her lineage (v. 16). As Eve was mother of all living among humanity, Sarah is mother to her descendants. This is the next idea.

The multiplication of her seed (v. 16). God promised Abraham innumerable descendants earlier in the chapter, and kings in his line (v. 6). The kings will be Saul, David, many others on the throne, and finally the greatest Son of David (Matt. 1:1).

Abraham’s Doubt (17:17, 18)

At first, the man reacts to this promise as a laughing matter. The impossibility of it all overwhelms him in two ways. He speaks to God, engaging in the essence of prayer, in this instance asking questions (cf. 15:2). The impossibility is in his being a hundred years old and Sarah ninety.

Rather immediately, Abraham engages in prayerful intercession. He wistfully exclaims, “Oh that Ishmael might live before thee.” Humanly speaking, Ishmael, who already is living, seems to be the only hope of gaining descendants. Abraham longs that God would bless that tangible possibility. And in this he expresses doubt, unbelief. Yet God replies graciously, despite doubt such as is repeated in 18:11–15.

God’s Definiteness through Sarah (18:19–21)

He answers Abraham’s prayerful yearning with His real plan. He cites three details.

His provision of a child through the wife (v. 19a). Sarah herself is to bear a child. God is able to overcome seeming impossibilities.

His particularization of a covenant with her son (vv. 19c, 21). Sarah is to give birth to a son, to be named Isaac, through whom God will fulfill His covenant of 12:1–3, 7. God even specifies when the son is to be born (17:21), and gives a reminder of this in 18:14. When Sarah laughs in doubt in the later account, the Lord again specifies the name Isaac, and the interesting meaning of the name is “laughter.” It will call to memory human collapse in not believing and God’s power to do what man dimisses as impossible (cf. 18:14a).

His prospering of Ishmael (v. 20). Pursuing integrity to His promise to Hagar in chapter 16, the Lord will multiply Ishmael’s descendants, too. Yet His covenant blessing will run through Isaac’s descendants (v. 21). For this is an answer to petition, the son Abram prayed to receive in 15:2.

Now principles are apropos. First, even those who are best in faith have times of doubt, yet the giving God remains steadfast. Second, the Lord can get very specific in His method of answering prayer. After all, He was very specific in details of stars He put in space, people He created, the covenant He made with Abram, and many other things. So why not in prayer? Third, gaze not at the impossibility before God but at God before the things that seem impossible. Spies later scouting out the promised land, like Joshua and Caleb, would look at the challenge in light of God, and would see how small this was before Him who could assure it would be done.

Genesis 18

Abraham’s Intercession for Sodom

Three angelic visitors pay a call on Abraham. One of the guests promises that Sarah will bear a son at this time next year (vv. 10, 14), and this one is defined to be the Lord. Sarah laughs behind the tent flap, but the Lord is aware of the doubt and calls her on it. She then speaks to the Lord in what is the essence of prayer, in this case denying her laugh due to fear of some reprisal. He affirms that she did laugh, and that settles the matter, yet He is gracious. Later, as Abraham walks with the three to see them off, the Lord renews His promise to make him a great nation and bless other nations through him. He also speaks of His concern against the terrible sin of Sodom and His resolve to bring judgment on those who wallow in the filth.

This flow of events brings the reader to Abraham’s prayerful concern. He asks, “Will you indeed sweep away the righteous with the wicked?” (v. 23). Lot and his family lived there!

His Cases of Intercession (18:24ff.)

Abraham pleads for the sparing of the righteous in Sodom, moving in six steps of intercession. His prayers of advocacy mingle in dialogue with the Lord as Jeremiah’s do (Chaps. 14–15) and Habakkuk’s as well (Chaps. 1–2). They also are in three aspects of prayer that the Scripture often uses, question, affirmation, and of course intercession. A beginning of praise for God’s worthiness is also vital for the six stages (v. 25).

When some criticize Abraham for stopping at six steps, short of seven for completeness, the fault-finding is artificial. Abraham displays selflessness in righteous advocacy for others, not sin. This is upheld by a number of reflections: (1) He voices concern (v. 23); (2) lauds God’s righteousness (v. 25); (3) displays humility (v. 27); (4) draws God’s commendation (v. 19); (5) receives no rebuke for a sin or failure (as in Gen. 3, 4, 6, 9, 12, 16, 19, 20, 25, 27, 34, 37, 38, etc.); (6) is in line with biblical examples where prayers are short of seven, as those of Jesus (Matt. 26:44; Mark 8:24, 25); and (7) the passage closes saying that the Lord had finished talking with him (Gen. 18:33). This is quite different from suggesting that his prayers had fallen short of completion. Still another point is that Abraham did not fail in faith by ceasing after narrowing the number to ten. It is reasonable that he stopped at ten due to a hope that more of Lot’s family and contacts were righteous than he felt God knew to be the reality. Abraham starts with fifty, drops to forty-five, then forty, and prays from there on in tens—thirty, twenty, and ten. The next step would be none. He possibly felt that five would be too few to hope God would spare. It turns out that even five was above the true number, one (Lot) or three (Lot plus his two daughters).

The intercessor’s questions in prayer posed in genuine concern for people’s welfare can be as legitimate as questions in direct conversation with Jesus when He walked the earth. Also, affirmations in prayer (vv. 25, 27, 31a) spoken in respectful submission can be a part of true worship. Of course, intercessions pleading for others can be with sensitivity to God’s own will as the intercessor is respectfully committed to His purposes.

Are there principles? Yes. First, we learn that Abraham had others on his heart in prayer, and so can we (cf. 1 Sam. 12:23). Second, it is no insult to God to reason sincerely with Him, as Abraham thought from fifty to ten. God looks at the heart and the motives. Third, when God has “finished talking with” a believer on one occasion as here, He will be there for the next prayer also (cf. 20:17). He seems to be endless in His interest, resource, and the variety of situations He is up to.

Genesis 20

Prayers of Abimelech and Abraham

Prayer occurring in a dream is unusual, yet it does appear elsewhere, as in Solomon’s prayer (1 Kgs. 3).

The Cause of the Dream (20:1–3)

Abraham has expressed faith at times (15:6; cf. 12:1; 18:23ff.) but also a lack of it (12:9ff.; 16:1ff.). Here he fails again, out of step with his action in better moments. Dwelling in Gerar, in Philistine territory, he spins a half-truth, amounting to a lie, that Sarah is his sister, not his wife. He falls into the same sin as in Chapter 12.

King Abimelech, who has no rightful relation with Sarah, exerts his royal authority and lust selfishly to command that the woman be taken. This step, which places Sarah in danger of being violated, causes God to throw up a roadblock to stop Abimelech’s scheming designs.

The Concern of Abimelech (20:3–5)

God moves so quickly that the king has not yet carried out his intentions. The latter is shocked by God confronting him in a dream, stating the married status of Sarah and warning that the king is in mortal peril. Abimelech pleads for his life in the dream, in which God has power to make things vividly clear. As to particular awareness of Sarah’s marriage, the leader has been previously uninformed, though this does not make him blameless of high-handedness. He is in panic for himself and others in his nation.

The Compassion to Abimelech (20:6–7)

God acknowledges the king’s unawareness and stresses His own providence to prevent a wrong from distorting the oneness of Sarah and Abraham (Gen. 2:24). He will lift the pressure if Abimelech returns Sarah unmolested; otherwise, He will put to death all the king’s people.

The Clearing of Abimelech (20:8–16)

Part of this is through the king’s own zeal to correct the wrong (vv. 8–16). And part is through Abraham’s prayer for him and his people (vv. 17–18). God had made a point with the king that Abraham would pray for him (v. 7), and Abraham does (v. 17). The answer God works is a healing of the wombs of the king’s wife and maids, assuming some kind of distress they would have gone on suffering.

That God would hear the prayer of a man who had lied (cf. Ps. 66:18) is a difficulty. It can be resolved when one remembers that those who trust God do fluctuate between righteousness and sin, being imperfect and inconsistent. God also is forgiving, and Abraham could have dealt with Him about his sin and predicament. The passage does not supply details that could have transpired. If God waited for any believer to prove flawless at all times before He could honor his prayer, human failure would close the door to any blessed answer.

Let us finish this with principles. First, though God does not normally honor prayers of the unsaved, He can when it is His will or when a believer prays for an unsaved person. Second, it does not matter whether one person or many is involved in a possible answer from God, for He can work with few or with many. Third, one person who prays can, with God, form a majority, whatever the odds. Our prayers and His power can form a mighty combination.

Genesis 21:33

God’s Preparation of His Man for Trial (21:33, 34)

The next scenes one sees of Abraham are his receiving and weaning of the promised son (cf. v. 12), sending away Hagar and Ishmael, agreeing peacefully with the Philistines, and continuing in a life of prayer.

His Planting of a Tree (21:33a)

He planted a tamarisk tree to provide shade and solitude in a special place where he could worship. His putting the foliage there seems to indicate that he expected God to sustain it and him. Even his Philistine neighbors testified, “God is with you in all that you do” (v. 22).

His Prayer to the Lord (21:33b-34)

The direction of it. He “called with the name of the Lord. . . .” As in 4:26, the words include the same verb “called,” the “name” with the prefix letter (preposition) beth meaning “with” or “on,” and “the Lord.” Again, as in 4:26 and a number of other passages mentioned there, Abraham is not testifying to (proclaiming) the Lord as the One he worships. He is directing his worship to the Lord, calling with His name, invoking it in prayer. This is as, many centuries later, believers would be given the privilege to pray in Jesus’ name (John 14–16). Possibly the freshening life of the tree reminded Abraham of the life of God, the sustainer, Himself “everlasting.”

The duration of it. Since verse 34 immediately notes that Abraham sojourned in the Philistine area “many days,” the intention may be to leave the impression that his prayer continued in a pattern. That God did bless him in all that he did (v. 22) favors his ongoing realization of His blessing and the naturalness of his seeking Him. To the same effect is 18:19. Then, when the Lord calls upon him to face the greatest trial of his life so far (22:1), his dwelling long before the Lord has prepared him to obey resolutely.

Principles enclose this passage. First, having an apt place to pray can be a great help. Some use a boulder, or a secluded nook in a garden, or a resort under a brush canopy, or an old car, or a tree crotch, or a forest path, even a quiet room—on and on. They come there to meet with God, the God who is there. Second, a place alone is not enough, for once there, it is engaging with God that counts. Third, if God gives “many days” in an area, let these be days marked by going apart to Him. Some fall apart, but others go apart and find the way to meet life head on, with God ahead.

Genesis 22

Prayer in Responding to a Trial

God’s preparing Abraham has just been the focus above, and this appears to relate well in “after these things” (22:1).

God’s Purpose in the Trial (22:1a, 14)

It is quickly clear that God’s aim is to “test” Abraham (vv. 1a, 2, 12, 18) and to show that he can be trusted (v. 14). In his immediate response to do what God directs and his later actual offering of his son, he meets the test with God’s approval. In verse 12, God testifies, “for now I know that you fear God,” and in verse 18, God’s angel says, “because you have obeyed My voice.” The angel is apparently the Lord. Abraham showed that he could be trusted (v. 14) in that he has expected God to provide an offering and for Him to keep Isaac safe in the final analysis (vv. 6, 7). And God also shows His trustworthiness through His over-arching faithfulness. For He does provide (v. 14).

Abraham’s Profile In the Trial

The true character God can build within a man surfaces in several traits in action, the fruit of the faith.

He is prayerful (v. 1). Having been available to the Lord’s calling on Him in prayer (21:33), Abraham now continues to be available. He is sensitive, approachable, ready to do God’s will. “Here I am.” This is the shortest kind of prayer in the Bible, one Hebrew word, hanani. Abraham was listening to God’s word, and his own tender words in a breath of prayer are a natural flow with this.

He is prompt (v. 3). Once God has called him to take his son and offer him, he is not a man to dilly-dally. He rises early and goes resolutely about the details of carrying out God’s will.

He is worshipful (v. 5). Arriving near the mountain spot where he is to offer, he leaves his men at a camp site to await his return. He and his son would go and worship.

He is trustful (vv. 5, 8). He can tell the men he expects Isaac to be alive to return to the camp after the offering. Hebrews 11:19 supplies insight. He believed that if need be God was able to bring Isaac back from the dead to be with him when he rejoined the men. As a father, he could also answer his son’s question about the sacrifice. God would provide one. Of course God did! We can summarize these verses by saying that the father of faith expected Isaac’s return (v. 5) and God’s resource to make this happen (v. 8).

He is resolute (vv. 9–10). The person Abraham takes up the mountain is his son, his only son (of the covenant, 21:12), whom he loves, Isaac (v. 2)! Yet the offerer is ever so resolute. Each act is a new focus on that. He goes to God’s appointed place, builds the altar, arranges the wood, binds Isaac, arranges him on the altar atop the wood, stretches out his hand, and lifts up the knife.

As the knife is apparently poised, Abraham’s God, even more resolute, and always on time, calls to him. Now it is not the patriarch calling to the Lord (21:33), but the Lord calling to His servant. “Abraham, Abraham,” He shouts, doubling this intensity. Great drama is in that saving voice. And in prayer, his hand poised but not plunging, Abraham, as in verse 1, is available to God. “Here I am.” God stills Abraham’s hand to transfer it to another sacrifice. He knows that His servant fears Him, for in Abraham’s heart, the obedience has gone all the way. God notes the purpose that is in the heart, whether David’s desire to build a temple (1 Kgs. 8:18) or Abraham’s decision to obey at so dear a cost.

A ram God has provided near at hand and again right on time is before Abraham’s gaze. So this was God’s plan when He put him to the test! The father releases his son and offers the ram, no doubt an Old Testament picture in advance of the greater offering God’s own Son would become (cf. John 1:29).

He is thankful (v. 14). Not only does this verse reflect that Abraham could be trusted to expect God’s provision, but it also shows his gratitude for the provision. Thanksgiving so pervades Abraham that he names the place “Jehovah-jireh,” commemorating that “The Lord Will Provide.”

The angel then freshly reaffirms the Abrahamic Covenant which the Lord has frequently emphasized (Gen. 12, 13, 15, 17, 18, 21). Verses 16–18 are a record of this. So Abraham, and with him Isaac (though not mentioned here), return as the father had promised to his men at camp. All is well as they journey home (v. 19).

Principles are meaningful. One is that some prayer can be ever so brief (“Here I am”), yet ever so much in touch with God. One might exult, “You are beautiful,” or “Thank you,” or “You are here!,” or “I love You,” or “You are so good,” or “I need You.” Many are the possibilities. Another principle is apropos: God may work “in the nick of time,” but that is still on time. Third, prayer counts best when one means business with God and gets to the matter of obeying (cf. John 14:21–23). Fourth, God is ever testing us, as He did Abraham (cf. Deut. 8:2). Will we be prompt to pray and follow through sincerely? This is the servant path and the path of blessing in finding out the greatness of what God can do. Determine to live life on that basis, and go for it—all out.

Genesis 24

The Servant’s Petition and Praise

Abraham’s oldest servant, possibly Eliezer of 15:2, now in his advanced senior age, prays and praises God during his journey to bring home a bride for Isaac.

The Prelude to the Prayer (24:1–11)

Action has its catalyst in Abraham’s concern to secure marriage for Isaac to carry on the covenant fulfillment in his own family. His urgency is to keep the line as pure as he can and true to faith in the God who initiated the covenant.

The commission (vv. 1–6). Summoning his trusted servant, Abraham commits to him the charge to travel several hundred miles and back. The reason for the trip to Padan-aram is to secure a wife for the son of the covenant (cf. 21:12), and the covenant leader wants the servant to utter an oath of promise as God is his witness that he will carry out the mission.

The comfort of God’s help (vv. 7–8). First Abraham comforts the servant about success by the guarantee in the very Person of the covenant God. He is the Lord with whose name men have been calling in prayer since 4:26. He is the Lord in whom Abraham has put his faith (15:6). Not only that, He is the Lord of heaven, bringing His power of creation into the picture and possibly suggesting His control over the whole span of distance the trek entailed. For the servant, this would be relevant as the route to the east would stretch far off over the circle of the earth under heaven. All was under the power of the God of creation in Genesis 1. A third comfort was that this Lord and God had acted in His own authority to take Abraham from his home far away to lead him to Canaan. It was He who had initiated that and carried it out by unfailing support, and similarly He could support the servant on a trip back the other way! His own will acting in the first case would be a comforting force in the present one. Still further, this Lord and God had expressly spoken to Abraham and guaranteed by personal oath that He would give the land to his descendants. His own honor was at stake not to fail to make good on this, and the wife the servant was to bring to Isaac must relate to this land (cf. v. 5). Added to this encouragement, Abraham is confident of one other detail. God would send His angel to guide the servant and assure that he would accomplish his mission. The servant has uttered no doubt about the Lord, directly. Still, he entertains the possibility of man’s failure to support him (v. 5). This points up a frequent human problem relating to prayer, an inconsistency in trusting God for all aspects. Or it might illustrate the factor that, while a person believes God is entirely faithful to do His will, he is not always certain from the human side that God’s will is infallibly grasped. God may not choose to work the particular way a man holds Him to. At least the servant has this one hesitation (v. 5). Abraham is perceptive of his difficulty, and addresses it. In case he has not correctly understood how God will provide and the woman will not come back with the servant, “then you will be free from this my oath” (v. 8). Of course, whatever is God’s will, the servant can expect Him to work even in the wills of men.

The commitment of the servant (v. 9). As Abraham has already proposed (v. 2), his servant displays his commitment by a sign that pledges his honor with his oath. Other acts could formalize and guarantee a promise, as when they walk hand in hand between sacrifices (15:9–10, 17). But in this case the oath to fulfill is sealed by the servant placing his hand under the second party’s thigh. Both of the men pledged commitment (vv. 8, 9, 41). Since progeny to realize the covenant of 12:1–3, 7 was strategic, it was fitting to use the gesture near the area of human generation. It was, as well, a powerful part of the body and so could convey the voucher, “I most solemnly guarantee to do in my power, God enabling me, what you yourself would do. Consider it as good as done.”

The caravan for the mission (vv. 10, 11). The servant soon sets out on his journey with ten camels, food and gifts, and men in his party (cf. vv. 32, 54).

So the prelude has set the stage for the servant’s prayer.

The Petition in the Prayer (24:12–14)

Reaching his destination in Mesopotamia, the servant positions himself where women by custom come to secure water, and prays.

The summary of his prayer (v. 12). He simply petitions for success in securing the bride by the covenant mercy this would be to his master. He is quite specific in this and in the details that follow.

The specifics of his prayer (vv. 13–14). No “beating around the bush” characterizes this request. No wandering around the Milky Way in nebulous words is here. The servant cuts right to the point as to his place, women who fill their water pots here, the very woman, and further particulars to confirm that this is of God. Others like Gideon with his fleece would quell their human fears by spelling their needs right out to the Lord. The servant is passionate for God’s guiding to help the bride who would help carry on the covenant. Let her be the woman who would take the time, lower her vessel to quench his thirst, and even go to the trouble of watering the caravan camels.

The Provisions for the Prayer (24:15ff.)

These are many. God is specific, too. Before the prayer is over, the answer is arriving (vv. 15–16)! Rebekah, of the right family, pops on the scene. She does the very thing the servant has requested; he drinks, as do his camels (17–22). God does even more than the man petitioning has mentioned in prayer (cf. Eph. 3:20). Lodging is waiting for him and all those in the caravan (vv. 25, 31, 33). The family and the woman are willing to say “yes” to his huge request (50–51, 57–61). And the comfort that God’s answer gives is satisfying (67).

The Praise in the Prayer (24:26, 27)

Praise to God pours forth from the servant’s heart and lips (26–27, 48; cf. 52). He bows in worship and utters praise that recognizes the blessedness of the Lord. His accolades enter into specific facets— display of covenant loyalty, truth, and guidance (27). He extols God in the presence of Rebekah and later her entire family (52).

The family’s actions in the will of the God who inclines hearts are part of the scene. The servant had broached the very possibility of not securing the bride (5) and Abraham had comforted him about this (8). But where faith or human knowledge of the future come short, God sees the entire picture and arranges all things to work together for good (cf. Rom. 8:28). The family is positve, Rebekah’s heart inclines (cf. Phil. 2:13), and the family unites in prayer (60). When, in saying goodbye, they bless Rebekah, this is essentially in intercessory prayer, wishing God’s covenant blessing on her future and her descendants. Their sentiment for her posterity and their possession is in the will of God, true to His own word, and an instance of prayer in a prophetical wish. God can put His prompt in people so that they pray in the stream of His plan (Jer. 29:10–12; 33:3 with 33:4–26).

Consider principles. First, we, too, can pray while on the way in doing the will of God. God is approachable at the outset, in the midst, and at the end of things. Second, God may send us a long way and supply His answers with success at different stages of the journey.

Genesis 24:63

Isaac’s Meditation in the Field

It is quite possible, and some believe, that Isaac’s meditation included prayer. Certain factors enhance this as plausible.

First, forms of the word, whether noun or verb, are used in the Old Testament for meditation or rehearsing a matter in the mind silently (Ps. 77:8, Heb. 7; 119:53, 23, 27, 48, 78) or while speaking aloud to God. In the silent times, it appears for reflecting on God’s works (Ps. 77:8) or word (119:15, etc.). In speaking in prayer, it is also for His acts (Ps. 105:2; 145:15), His word (119:97, 99), or voicing needs and seeking His help (Ps. 55:17; Heb. 18).

In view of this, the meditation can refer to a prayerful flow of thought or even issue in words in Isaac’s case.

Second, Isaac’s context supplies substantial relevancy for his prayer at such a stratetic time. His father Abraham has practiced prayer in the sweep of his life after God called him. His servant has felt moved to pray over the very concern of securing Isaac a wife. On the homeward side of the scene, it would be highly probable that the specific man to whom the bride was coming would be exercised in prayer. If so, the prayer would naturally be in thanksgiving for the covenant God’s past faithfulness, such as in his own sparing in Genesis 22. And it would relevantly entail petition for the safety of the party in the caravan along the way, approval by the family, and the bride’s consent. With the latter cogent detail, on which so much depended, Isaac would be apt to petition for his own joyful approval once the woman arrived and her genuine pleasure with him, both so necessary for a happy union.

The covenant son’s later prayer over his wife’s barrenness (25:21) leaves the possibility of his prayer even earlier about betrothal itself. Both are strategic to the covenant.

A banner thought is evident here. For a truly godly believer, thoughts of meditation are often in direct communion with God. As the compass needle orientates to the north, the heart stayed on God (cf. Isa. 26:3) gravitates even to prayer and to the One who is Lord over prayer. Another principle emerges. The one who looks to God can often find that as he meditates in a life of need, God has some answer already on the way.

Genesis 25:21, 22

Isaac’s and Rebekah’s Prayers

Isaac spoke to God about his wife’s inability to have a child, and during her pregnancy she was exercised in prayer about her disturbing feelings.

Isaac’s Concern Arousing Prayer (25:21)

This is the situation of verse 21. He did not repeat a human device such as Abraham and Sarah had in Chapter 16. He took the matter to God. Of course, upon reflection, he would have encouragement to expect the Lord’s help. The covenant promises showed this to be consistent. Children must come of this union to continue the covenant fulfillment, just as Isaac himself had come (21:12). The covenant God had acted in complete faithfulness to spare him at Mount Moriah, to give success to Abraham’s mission for his servant and give him a woman who brought him comfort (24:67). He could intercede for his wife and for the sake of God’s will with much to stir his faith.

Rebekah’s Conception Answering the Prayer (25:21c)

God answered by granting her ability to conceive and gave her the anticipation of a child. This surely caused much joy for both partners. For Isaac, it was a confirmation replacing concern when humanly speaking no possibility was in sight (cf. 2 Cor. 5:7). For Rebekah, elation surged due to her God-given ability to please Isaac who counted on her, and the opening up of a way to see the fulfillment of all that Abraham had sought in sending his servant to her. Fulfillment was sweet to contemplate, replacing a frustration that she was letting Isaac down and being a barrier to family hopes on both sides.

God’s Choice Answering the Prayer (25:22–26)

Rebekah’s perplexity in prayer (v. 22). Though she did not realize it yet, “children” had been conceived. More than the child they expected was within. Her pregnancy was so turbulent and painful at times that the obvious movement inside her indicated something very disturbing. The struggling she had to bear brought her to the Lord in grief. “If You are indeed working fulfillment of Your covenant promise, which suggests only good, then why this which seems to suggest trouble?”

God’s plan in answering prayer (vv. 23–26). The prayers of both Isaac and Rebekah have related to a child to further the covenant. God’s reply, possibly in a vision (as 15:1), focuses here as well. He reveals the fact of twins that helps explain the jostling and also the dominance of the younger, in His own will. More is involved even than two individuals; two nations will result, one having ascendancy over the other. Verses 24–26 recount the births of Esau, the older, and Jacob, the younger, the latter gripping the heel of his brother and the names of the two given due to what the parents observe when they appear. The first is reddish, suggesting Esau and later his people, Edom, meaning red. The latter is Jacob, “heel-gripper.”

Fresh principles crop up. First, God wants our prayers to be about “everything” (Phil. 4:6) and to relate in some way to doing His will. For to us as to Paul, “to live is Christ” (Phil. 1:21). Second, God is altogether able to bring about what is a part of His plan, and prayer can meet Him in a harmony of fellowship concerning this.

Genesis 26:25

Isaac’s Altar of Prayer

The appearance of the Lord to Isaac seems immediately to excite him to erect the altar. What the Lord does is repeat to him His covenant with Abraham (12:1–3, 7, etc.). He introduces Himself as the God of Abraham, and of course of Abraham’s covenant son to whom He now speaks. His presence and His blessing in Isaac’s life personally and in multiplication are His emphases. Back in 26:2–5, He had also encouraged Isaac by covenant pledges, in that case to multiply him and his descendants as the stars, and bless all nations through them.

His altar would have vital relevance to his relationship with God, then. Not only would prayer in thanksgiving for the Lord’s new words be appropriate. He might also voice gratitude for God protecting Rebekah and him in Philistine country when he had lied, saying she was his sister, and she might have been violated (vv. 6–11). Thanksgiving would be fitting as well for God blessing him one hundredfold (v. 12) and granting him peaceful possession of a well (v. 22). In addition to the prayers of appreciation, the altar might have been the scene of petitions for the Lord’s continuing care to bring His promises to further fulfillment.

The Response of Isaac (v. 25)

His preparation of an altar. God’s word to him is the catalyst.

His prayer to the Lord. Prayer is natural here as the words “called with (on) the name of the Lord” suggest. The wording as in 4:26 reappears. Along with thanksgiving and petition, as have just been suggested, Isaac may have prayed voicing affirmation. To affirm the Lord as His God as Jacob would do in 28:21 would be a corollary of putting up an altar devoted to His name.

His pitching of his tent. The act of planning to dwell in the area of Beersheba (v. 23) is a demonstration that Isaac is resting in faith’s confidence. God’s word in verse 24, and His words earlier in 26:2–5 assure him of the Lord’s presence and blessing. The covenant son depends on the Lord to take care of him there.

His placing of a well. Philistine leaders visit Isaac, seeking a pledge of peace. This meeting in verses 26–31 includes the guests’ observation that the Lord has been with Isaac (v. 28), and they respect his growing success. This is so real to them that they desire his pledge of friendliness to guarantee their own safety. The meeting is followed by the mention of the well (v. 32). Work to gain water there began in verse 25; now Isaac’s men report back their success in having it ready. Finally, the meaning of the well is significant. Beersheba (v. 33) signifies “well of oath,” memorializing the area of the oath Isaac has just entered into with the Philistine leaders. But an even more basic reason gives rise to the name, too. Isaac has been naming wells he brought into use by designations honoring Abraham’s earlier names (v. 18). Abraham had called this well by his own oath with the Philistines (21:31), so a renewing of the same title is apt.

Blessing that the neighbors mention and blessing in peace with the neighbors are evidences that God is fulfilling His will (26:2–5; 24). It is possible that they also are fruit of His word impacting Isaac in his altar prayers, as God’s word and prayer faithful to it can so vitally mingle (cf. John 15:7, 8).

The Problem Posed by Esau (vv. 34–35)

Esau acted in stark contrast to Abraham, who had been so careful that the covenant family tree branch through his own people (Gen. 24). Abraham had specified that his son’s wife not be from the Canaanite women. Now Esau marries Canaanite stock and even does it twice, Judith and Basemath. This will stand in distinction to Isaac’s determination that Jacob marry within his own family to keep the line pure and protect against idolatry (28:1–4). Isaac’s wife Rebekah, even earlier, is said to have voiced this deep concern (27:46)!

But back in 26:34–35, Esau’s marriages pierced the hearts of Isaac and Rebekah. They felt painful grief. As this relates to the overall passage it leaves a very sobering reminder. A life may have its prayer but still have its problems. The serene mingles with the sorrowful, the pleasantness with the pain. Self-will in its sinful alienation from what God can bring about is a stubborn part of man’s life since the fall into sin.

Guidelines based on this occur spontaneously. First, what one godly believer does, another believer can follow as a good example and do as well. Here, the habit of the altar to meet with the Lord can be “like father, like son,” first Abraham (12:8) and later Isaac. Or it can be brother like brother, or sister like sister, or wife like husband, or any other relationship. Live a life of setting good examples. Second, an altar to God works well when faith is in God, but when it is not, one’s view of the altar needs to be altered.

Genesis 27:28, 29

A Prayerful Wish of Blessing

God orders the affairs of life so that, despite men’s willful devices, His will triumphs. Isaac confers the prayerful blessing on Jacob the younger, not Esau the elder.

The Situation for the Blessing (vv. 1–17)

Isaac’s preference and plan (vv. 1–4). His heart is set on blessing Esau, whom he prefers for the way this son is skillful to gratify his appetite. Only human will flourishes here, and he goes on with his plan to pronounce the blessing on Esau when the son comes back from his hunt and packs on his shoulders venison to make tantalizing stew.

This thinking is contrary to God’s will (25:23), which Rebekah surely had shared with her husband. “The elder shall serve the younger.” That was what God laid down when he answered the mother’s prayer.

Had Isaac really been submissive to God’s will at this point, he could have reflected in harmony with His word and waited for Him to show the way. He could bless Jacob, in line with God’s light to him, and trust Him as to Esau’s reaction. Later Isaac would do things right, even though it took God’s overruling of his impulse to do it, and then by faith, thinking straight, he would act (Heb. 11:20).

Rebekah’s preference and plan (vv. 5–17). Concerned for Jacob to receive what God had indicated but resorting to using a trick, she also was wrong. Had she looked to God in faith and waited, God could have intervened to stop Isaac as He had done in 26:2. “Do not go down to Egypt: stay in the land. . . .” The message might have been, “Do not give the blessing to Esau; give it to Jacob.” As Isaac failed, so did Rebekah the plotter and Jacob for going along with her masquerade. Zeal to do God’s work is never right when it cuts away from harmony with God’s will. God is resourceful to work around it to accomplish His own unerring purpose, so here.

The Scenario of the Blessing (vv. 18–29)

The deceit of Jacob (vv. 18–27b). He pretended before his father to be Esau, acting out a lie in his absent brother’s garments, his smell of the field, his words, and the stew he carried. God does not bless a lie; He cannot lie (Titus 1:2). He did step into the scenario and turn Isaac’s prayerful pronouncement wish into the form true to His own will. The essence of blessing that Isaac desired would be fulfilled, yet not in the form Isaac thought. God can just as surely work His own will in this as later in changing Paul’s desire for sufficiency to be realized in a different form than Paul’s limited understanding fancied to be best (2 Cor. 12:7–9).

The declaration of Isaac (vv. 27c-29). The blessing, a prophetical pronouncement that God enabled, would surely be fulfilled by His own will. This was as other pronouncements in Genesis are certain, whether from His own utterance (3:15; 12:1–3, 7; 26:2–5, 24) or His impulse through a human instrument (5:29; 9:25–27; 49:8–12). While it was of God’s own inclining—not to bless Esau but Jacob who actually received it—it was also a wish voiced in prayer, “My God” give this and that. For even prayer in its proper inclination is to be in the Spirit, of God (cf. Eph. 6:20). The Spirit uses a man to speak God’s word (2 Sam. 23:2).

The blessing for Jacob and his descendants is in three aspects. One is prosperity in God’s blessed provision (v. 28); another is preeminence in the family and, as a nation developed from him, honor among nations (29); finally, protection upon those who cursed them (29).

All of the aspects have numerous illustrations in the Old Testament later. Finally, all will have their grandest fulfillment in the future Messianic Kingdom. God prepares for this in His covenant anticipation to include kings in His plan (17:6, 16; 35:11; 49:10).

Prayer in this case is integrated with the will of God, and is certain to receive the answer His will can work on His schedule.

Seeking for the Blessing (vv. 30–40)

Esau arrived with venison and came into his father’s quarters seeking the blessing. In a sense he would discover himself to be the victim of a plot, a loser in the very scene where he expected victory. In another, as the narrative has carefully prepared readers to discern, he himself had already forfeited the way of blessing. He had bartered away his birthright to Jacob as if it was of less value than a helping of stew (25:29–34).

The deer slayer had also broken with precedent passionately guarded by Abraham to whom God had first committed covenant promises. For Esau had waved aside matters important to the covenant line, preferring a Canaanite woman in marriage (26:34–35). That not only showed cheap regard for the God of the covenant, but callousness against his parents’ heartbreak.

Esau found no place for repentance in Isaac’s decision once the father had conferred the blessing, though the son sought it with tears (Heb. 12:17). The father only pronounced upon him a concession that was of less significance (Gen. 27:39, 40). He would find his way at a distance from the blessing, live by his sword in violence, be under his brother in power, and only on some occasions cast off the yoke.

What Esau had lost and the way he had lost it rankled the hunter. He nourished a deep vow to snuff out the life of Jacob (v. 41).

Chapter 27 says only a little about prayer, though what it says is of great importance to subsequent biblical history. While prayer is not frequent, it is natural to see how scenes here could urge prayer that a summary record does not include.

Take Rebekah for example. She would have momentous occasion for thanksgiving to God for His over-arching work in human affairs to prosper His will. This was highly relevant to her own joy, that the blessing be on Jacob and not the son who had dealt misery in the home (26:34–35). And gratitude would be apt for God sparing her people in the future from the women steeped in Canaanite loyalty to other gods and Canaanite sin (cf. 15:16). The mothers could defile the covenant line of people.

Confession, too, would be appropriate. Rebekah had taken an instigating lead in the trickery, depending on human ingenuity. Only a little reflection could prod the heart with guilt for her denial that her God was able to find a way when there seemed to be no way as He had found a way when her own inability to have a child showed no way (25:22).

Besides, affirmation of faith in God who upheld His plan in His reply to Rebekah’s prayer (25:23) could be most pertinent in prayer. And intercessory appeals could suitably leap to urgent priority. She might entreat for Jacob’s safety from Esau when he stood at risk of his life in every hour at home. And later, when she thought of his flight to a far country, her days could mingle prayer for his safety there with affairs in her immediate household. The probability of this rises when the reader reflects on Rebekah’s compassionate involvement with Jacob in her later contact (35:8). She apparently went so far as to send her nurse Deborah on the long journey to assist Jacob and his wives, explaining why Deborah later is with them. As for herself, she may not have lived to see Jacob again in this life; an uncertainty lingers in this since only Isaac is mentioned as alive when Jacob finally returns (35:27).

For Isaac, prayer in addition to his prayerful blessings (27:28, 29; 28:1–4) could be along lines similar to Rebekah’s. Jacob’s might be as well, if at this point he prayed at all. At least thanksgiving would be much in order to celebrate God’s grace that had upheld him despite his own deceitful acts that might have dealt him his father’s disdain. Petition, too, was fitting to his predicament later when his life hung in the balances before the murderous Esau. This was not all; his heart would feel cries for help to answer the clutch of fear before the unknowns on the journey (cf. 28:20). And what of Jacob appealing with caring intercessions for the father who had blessed him and the mother who had been so concerned that he be blessed?

What can be said of principles? First, we, as Isaac, may have God’s will by prayer, or miss it by choosing things of our own will. Second, God is able to work His will out His way even if He rejects a human way that seeks to get results by some human means that He overcomes while turning human will back to fit His way.

Genesis 28:1–4

A Father’s Blessing for a Wife

The Background

Abraham had diligently sought for God’s will in this, securing a bride for Isaac. Isaac had felt stung by Esau’s marriages with women who were of people outside the national aspect of the covenant, who were steeped in worship to idols. Isaac also was by now smitten with a sense of his own folly in trying bullheadedly to force delivering the blessing to Esau. In the aftermath, having been instructed by God’s own working to manage success where he would have wrought ruin, he was wiser, acting by faith (cf. Heb. 11:20). That change apparently took place even amidst the drama of his dealings of Chapter 27. “By faith” he blessed Jacob and Esau. Now he is in step to do things the right way, moving at the impulse of God.

Rebekah’s timely prodding about Jacob’s danger of marrying as Esau had struck a sensitive heart in Isaac (27:46). His tender sensitivity to her grief-etched words, his realizing that the meaning in life itself was on the line, came together with a passion to be true to the covenant. The final scene of Chapter 27 then opens the way quite naturally into Chapter 28.

The Blessing (28:1–4)

Five things now occur in close coordination. Isaac acts.

His calling of Jacob (v. 1). Isaac, still facing his problem of aging (cf. 27:1), requests that his blessed son visit him at his bedside.

His caution to Jacob (v. 1). Isaac’s own grief, that of his wife, and his loyalty to the covenant, ignite his lips with urgent clarity. He counsels Jacob that he is not to marry a bride from the Canaanites.

His counsel to Jacob (v. 2). Following the God-blessed precedent that Abraham showed in securing Rebekah for him, Isaac points Jacob to the same family in Mesopotamia to gain his wife. These relatives have been at center stage in Chapters 22 and 24.

His conferral to Jacob (vv. 3–4). Isaac makes a prophetic pronouncement, led by the Lord, in a prayerful blessing, “the blessing of Abraham.” This is none other than the covenant blessing of 12:1–3, 7; 13:14–17; 22:16–18 and other such passages in the series. The spotlight here embraces not only the blessing, and people in Abraham’s line, but the land God also had guaranteed in His covenant choice. The blessing to all nations through this one nation is certainly a part of the total picture in some other instances (cf. 12:1–3) but is not mentioned here.

First, Isaac dwells on the source of blessing. He is El Shaddai, a description that the Lord introduced for Himself to Abraham and his people (17:1). This conveys the idea that He is, as the root thought suggests, as a vast mountain rising up to loom over the affairs of men. He is all-powerful. God gave the term to Abraham, Isaac is convinced of its resource, God later also gave it to Jacob here in 28:3 and again in 35:11, and Jacob urged it before Joseph in 48:3.

Second, Isaac lays out the specifics of the blessing. Spiritual and temporal prosperity, multiplication in descendants, and possession of the promised land are parts of the panorama.

Prayer, in addition to being vitally involved in the pronouncement (wishing) of blessing at this point, would also have a many-sided relevancy dealing with all of these facets of God’s purpose through the centuries. Men could pray about such aspects on track with the Lord’s plans, and be in step with His will in this involvement.

In a nutshell, the prayer wish bound with God’s own will deals with blessing. The blessing is related to a people and a place. God is firm about these.

His commission to Jacob (v. 5). All has been said. Now, probably in a scene of teary eyes and surgings of family emotions, the covenant father sends the covenant son on a journey of several weeks. His destination, the verse shows, is the home of Rebekah’s father Bethuel and brother Laban, descendants in the family of Abraham (24:24, 29, 50; 22:20–23).

And now principles leap into the spotlight. First, behind privileges in prayer is the loving kindness of God. Here He is true to the gracious intent in the covenant He had made. Second, it is only natural in the love one shares with God to pray for others, wanting them to bask in blessing. In the present passage, this is in a prophetic pronouncement, but such good wishes also can surge in normal, concerned intercessory pleading. One sees this in Numbers 6:22–27 and in Paul’s examples of Ephesians 1 and 3.

Genesis 28:11–22

The Prayer of a Traveler

As almost always seems to be the case in prayer tutored by Scripture, God’s promise precedes man’s prayer. Jacob does not utter the prayer until the latter verses, but God’s promise first, His word, is a strategic catalyst to foster the prayer. The prayer then is a response to the promise.

God’s Promise to Jacob (vv. 11–15)

The account in a nutshell is simple. Jacob stops to make camp overnight while his trek is still in the promised land. Before he journeys out of the land, God speaks to him in a dream vision. He gives His declaration along with visualization that is as vivid as a modern video.

God sets up His own version of a “TV program” on the screen of Jacob’s dream consciousness. By His effective power, the device would be very graphic, as later dreams to Jacob, Joseph, Egypt’s Pharaoh, and a butler and a baker. The details of the portrayal relate vitally to covenant reassurance to Jacob about the land though he is to be out of the promised area for twenty years.

Towering above all, God stands and speaks. Below Him is a ladder stretching from earth (Jacob) to heaven (God). God is the one who initiated and often reiterates the covenant, from Genesis 12:1–3, 7 forward. Jacob individually represents his covenant people, chosen by God. The ladder no doubt stands for God contact, keeping in touch with His people on earth and their opportunity to enjoy access/communion with Him in the onward surge of His will. Angels, ascending and descending on the way between earth and heaven, illustrate continual contact with interest and interchange kept up between the God they serve and the covenant people to whom these angels minister. Jacob himself goes on his way to a far country on earth to secure a bride. But the far more important feature that reassures of eventual success is the way open to Jacob between earth and heaven! Jesus Christ would centuries later be revealed as the ultimate way for man’s blessing with God (John 14:6). Frequent activity of angels to serve in details of God’s program with men is clear in Scripture (Gen. 31:11; 32:1, 2; cf. Gen. 16, 18). This line of interchange runs into the New Testament (John 1:51) and even into the Book of Revelation (21:9; 22:8, etc.).

With such a dramatic display, God gives His affirmation of blessing. He is the covenant Lord, the God of Abraham and Isaac. The land where Jacob now lies, receiving the dream vision, is the land of 12:7 and 13:14–17, which the Lord assured to Abraham’s people. He pledges multiplication of Jacob’s descendants, this bearing in itself solemn testimony that Jacob will find a wife, safety, and a return in God’s will for him. With this also is the promise that in Jacob’s people, all families of the earth will gain blessing, ultimately to be fulfilled in Christ’s salvation to people of all nations (cf. Rom. 3; Gal. 3). He the son of Abraham will secure it (cf. Matt. 1:1; Rev. 7:9ff.). God, having affirmed His assurance from the positive side, also declares it from the other. He will not leave Jacob until He has done what He promised him. To believers of a later era, He similarly vouches, “I will never desert you, nor will I ever forsake you” (Heb. 13:5).

Jacob’s Promise to God (vv. 16–22)

His convictions (vv. 16, 17). Awaking, Jacob is impressed by powerful convictions of God’s presence here. The place which was but a campsite of stones before is now to him “the house of God,” which gives Jacob the appropriate name for it, Bethel (v. 19). It is also, as plausibly suggested by the ladder leading up and into God’s presence, a kind of stairway or “gate to heaven.” That is, the way is open for prayerful communion with the God who will fulfill the covenant. This is similar to Jesus’ picture centuries after this for prayer’s contact with God as a door where God is available, “knock and it shall be opened to you” (cf. Matt. 7:7–11).

His ceremony (vv. 18, 19, 22). Jacob anoints the stone that has been his “pillow” after setting it up as a pillar marker of memorial. His oil of anointing fittingly identifies the spot as the place where God met with him, an audience of one, but representing his people. This campsite is “God’s House” (v. 22). This is what he ascribes as the significance of the place he anoints by its marker stone.

His commitment (vv. 20–21, 22c). In these verses Jacob is praying. His aspect of prayer is affirmation—asserting in a vow what he pledges God will be to him (“my God”) and what he will do in response (“give a tenth”). His prayer at the same time seems to have as its core a yearning of petition, recognizing the need of God’s help. If God will be with him, keep him safe, provide what he needs, and bring him safely back to his father’s house, He will be his God.

Temporal necessities are urgent in this prayer, as often in Scripture and in all of life. Jacob does not plead greeds, but needs. He also prays very much in line with, and impacted by, God’s word that was just spoken. God’s declaration dealt with, among other things, Jacob’s critical need to be preserved wherever he went and come back to the promised land intact (v. 15). That most desperate need at the time would, of course, fit within the larger needs the declaration encompassed, the all embracing covenant program to run through the centuries. Jacob’s prayer, then, was sensitive to and in accord with the word of God, a part of it (cf. John 15:7).

The prayer of commitment moves from the part Jacob sees God fulfilling to the part he sees for himself. This comes in two verses. First is the promise about his God (v. 21). Apparently God already was his God. His valuing of the birthright and the blessing (Chaps. 25, 27) would point in that direction. What he probably is saying here is that he also will be true to this commitment toward God who would do such great things for him. He could properly have no other response. Despite his failures to act like this at times, He does claim the Lord after returning to the land (33:20; 35:3, 14–15). And he claims Him to the end (49:18, 24, 25, etc.).

Second is the promise about giving (v. 22). The tenth to give back to God who gives him so much compares with Abraham’s giving a tenth part of the spoils to the God who possessed heaven and earth (14:20). The point is not that God needs such gifts to finance His program. He created the earth, possesses it, and its fulness (cf. Ps. 24:1) and has resources to supply men. Jacob looks to Him for these bounties (Gen. 28:20, 21) and in all the necessary ways God supports him later. The point rather is that in view of who and what God is in His grace, a worshiping heart seeks expression in gratitude. Sometimes this is in tangible, temporal bounties. God Himself is always the far greater giver.

In the passage now in focus, God’s giving of His word (His will) elicits its response in a prayer shaped by His word. Jacob is at first moved in awed contemplation of God, at His presence (He is so near), and His promises. His spirit of worship continues with his reverential commitment, which actually finds words that show how profoundly God has impacted him.

Now a statement of principles is in order. First, God’s way into His presence encourages a believer to come to Him at His door (cf. Matt. 7:7–11). Second, it is an immense privilege to call the Lord “my God,” speak prayerfully to Him for His care, and even give to His cause. We who received all from Him (cf. 1 Cor. 4:7) long to give back to Him and can do this cheerfully (2 Cor. 9:7). And His cause embossed on our hearts is our cause, as we live not for ourselves but for Him (2 Cor. 5:15).

A Panorama of Biblical Vow and Oath

Since Gen. 28 moves to Jacob’s vow, it may be helpful at this early point to consider the comparison in prayer between a vow and an oath. Both appear frequently in the Old Testament.

Similarities between the two may suggest that they are finally the same. However, differences assist to show that they are legitimately distinct aspects in which one can voice prayer. Some main considerations can point this way, without an attempt to cover the subject exhaustively.

Similarities. The vow and the oath have in common the following, which may make it appear in general that they are finally the same when this is not exactly the case.

First, both at the root of their idea bear on dealing with God in transparent truthfulness and integrity. In either case, one is to follow through on a commitment to Him. Second, in both aspects, accountability to God is basic. In a vow, this is to do what one pledges to Him or to another in a prayerful commitment. And in an oath, it is to draw into a matter God’s faithfulness and power to give certainty to one’s undertaking. Third, both have at their core a determination and responsibility to complete an agenda before God or before Him and whoever else the oath involves. Fourth, vow or oath inherently transpire during some process of time and are to be pursued to the climax; otherwise, the party falls short of making good on it. Fifth, the vow may be wise in a valid purpose of heart, as Jacob’s vow in Genesis 28 or David’s pledge to find out a dwelling place for God on earth (Ps. 132:2–5; cf. other prayer, too, in vv. 8–9). Or a vow can be a rash, unwise, flimsy, unwise, undisciplined splurge in words, in pressured haste or careless and precipitous thought, as Jephthah’s vow in Judges 11. Similarly, an oath as well may be wise and God-honoring or voice what turns out to display one’s falsehood (Lev. 6:3).

The similarities, then, are apparent. Yet meaningful contrasts show that the two can truly be distinct ways of praying. Consider differences.

Differences. Hopefully it can clarify Matters to set the two in contrast under each way in which they differ, point by point.

(1) Vocabulary exists for each on its own right, and it is not the same. A main word for vow is the Hebrew (Old Testament) nedher or the Greek (LXX, New Testament) term euche. In either language, the terminology speaks of one binding himself to an obligation; he realizes he should show integrity to see a pledge through to the full resolution of what he pledged. Jacob in Genesis, for instance, vowed his own faithfulness to God in exchange for God benefiting him with safety while he was away from the land of promise (Gen. 28). Later he did come back, always kept safe by God, and what he had vowed was realized (Gen. 31–35).

For an oath, one word is the Hebrew shebuah, derived from an idea meaning “seven.” In Hebrew custom, the number was understood to denote completeness. In an oath, one aimed to be complete in honor, being reliable, all the way, and he appealed to the certainty that God could give his oath. One example is that of Abraham and Abimelech who agreed to an oath to act honorably toward each other in friendly, neighborly relations for mutual welfare (Gen. 21). Abraham gave the other man seven lambs as a token verification in God’s name (vv. 28–32). The seven were a witness guaranteeing that Abraham will stand true to his oath. For both men, the swearing of the oath is “by God” (v. 23), invoking His name to assure certainty and fidelity.

Another custom in expressing the serious responsibility of an oath was to place one’s hand on the thigh of the person the oath served. Abraham’s servant enacted this gesture with Abraham to show his determination and sense of responsibility to complete the oath with God’s help. He would make a long journey and secure a bride for Isaac (Gen. 24:2; cf. also 47:29).

In a covenant oath that God makes unilaterally in His own pure grace and plan, He alone stands good for the eventual fulfillment. In Gen. 15, he accommodates Himself for Abram’s sake to a human, vivid custom of walking alone between two rows made by parts of sacrificed animals. In doing this by Himself, God agrees to fulfill the covenant He had made earlier with Abram (12:1–3, 7; 13:14–17) without failing. He anchors His oath by the surety of His own indestructible life and unceasing continuation

In 1 Samuel 14:39 Saul draws God’s name into an oath by the words, “as the Lord lives.” In that case, the oath is an unwise one out of the fleshly minded and disobedient king’s erring heart. He uses God’s name without sincere intent. Later, by contrast, David and Jonathan agree in a friendship oath, “may the Lord watch between you and me” (1 Sam. 20:23). Here the outlook is wholesome, and God can honor it because what His name is drawn into He Himself can honor.

Another Heb. (Old Testament) word for an oath is alah, “imprecation.” It is based on the word el, a reference to God. The idea of the term is to call on God. It came to refer to a curse that involved invoking God’s judgment on when he does wrong (Lev. 5:1; Num. 5:23). But, depending on the context, the same term can positively be used for a sworn oath for neighborly good, a friendly pact (Gen. 26:28; 2 Sam. 21:7).

Now, continue with differences between a vow and an oath.

(2) A vow focuses on a commitment to undertake and complete a purpose. The emphasis is, while trusting God for help as in other aspects of prayer, on self-discipline necessary on the human side to reach a goal. So Jacob’s vow in Genesis 28 is a voluntary agreement to be true to the covenant Lord who has appeared to Him, and in exchange he wants God’s benefit in taking care of him to bring him back safely to the land. In another case, David vows to get no rest (not let the matter go) until he has found a place, a house, that is the dwelling place of God on earth among His people (Ps. 132:2–5).

By contrast, an oath, while likewise retaining a commitment, puts its basic spotlight on drawing God’s name into the intent. One invokes Him, due to His honor, veracity, governance, and power to guarantee a follow-through. In case of failure from the human side, one agrees to take God’s equitable dealing for his breath in trust. A reader can observe 1 Kings 8:31–32, which shows the feeling that God can deal in His judgment with a person who makes an oath but proves untrue, or justify a person who keeps what he has affirmed.

(3) In a vow, a promise or pledge is essential. But in an oath, the accent falls on a penalty or a prospering, depending on whether one follows through responsibly (1 Kgs. 8:31–32). Sometimes a vow expects God to perform a reciprocal favor, as in Jacob’s case in Genesis 28.

(4) A vow gives the driving force to the intention to be faithful in seeing a matter through to the finish. If one desires God to fulfill a special part in the case, this too is part of the intaent. However, in an oath, an added element the deliberate invoking of God’s name to monitor, superintend and stand as the guarantee of certainty. If the person making the oath reneges, the oath maker expects God to deal with what is untrustworthy as He sees fit.

(5) Other comments on a vow:

First, a vow could be of a Nazirite version (Num. 6), in some cases only temporary and in others permanent for a lifetime. Hannah in prayer committed the son God would give her in His answer by a pledge of service for his entire life (1 Sam. 1:11, 22, 28). The son, Samuel, served the Lord all of his life. Likewise, Manoah and his wife pledged their child, Samuel, to a lifetime of dedication as a Nazirite (Judg. 13:7). Other vows could be only temporary, terminated when one had fulfilled the started period in the pledge, as Jacob’s promise in Genesis 28.

Second, a vow could be good, as in the cases just mentioned, or bad. An example of a bad vow was the man who selfishly slights his needy parents by mouthing an excuse that he has made a vow putting his savings under the category of a gift to God so that he cannot touch the fund to aid the parents. Jesus condemns such selfish heartlessness (Matt. 15:3–9). Another sinful vow appears in Paul’s enemies bonding in a pledge not to eat until they have murdered him (Acts 23:21).

Third, in certain, more rare cases, vow and oath can combine. This is in a special case of a vow arranged even with the added form of an oath. This is as other aspects of prayer can flexibly come together, for example, petition (one’s own needs) and intercession (those of another), or an affirmation about God can be one of awe in worshipful tribute (praise) to Him, or confession and petition can both mingle in a desire, “God, be merciful to me, the sinner!” (Luke 18:13).

Fourth, when one looks back on his vow in remembrance of God helping him, it is a time to put a finishing touch of prayer on this, paying God tribute. In the Old Testament times, a sacrificial offering could combine with the voicing of praise/gratitude, or the thanks alone be mentioned (Ps. 22:25; 50:14, with a sacrifice of thanksgiving; 56:12, with thank offerings; 65:1; 66:13–14, with burnt offerings; 116:14). This is one venue of exuding with the spirit that later Scripture recognizes, “In everything give thanks . . .” (1 Thess. 5:18).

Fifth, even unbelievers who know something about the Lord can make vows before Him when they feel His pressure. For example, the pagan sailors of Jonah 1 fear they will lose their lives in a storm at sea that they realize Jonah’s God has brought. They enter into pledges of dues they will fulfill to Him in return for His working to rescue them (vv. 15–16).

Sixth, a foundation upon which one enters into a vow is the keynote to be dependable. A worshiper should keep the vow (Deut. 23:21–23). So Jephthah was zealous to follow through on his pledge, even though he realized his folly of making an unqualified promise that brought him to grief when his daughter came forth, and not an animal (Judg. 11).

Seventh, a father or husband had the privilege of rendering null a vow that a daughter or wife had made (Num. 30). This, handled in responsible love, could safeguard a precious one from unpleasant results of a pledge uttered out of unwise or hasty decision.

Eighth, God did not permit a person to vow to Him what already was to be given to Him or to vow to His cause what He regarded as sinful, such as earnings from a prostitute’s immorality (Deut. 23:18). When a woman of ill repute had repented before the Lord, what she had could become acceptable as a gift made in sincere love (Luke 7:36–50).

Ninth, Jesus was against traffic in private vows in any manner of irresponsibility, whether flippant, frivolous, selfish, cheap, insincere, or in any sinful way (Matt. 5:33). These bore a stamp of untruthfulness. Rather, they should truthfully fulfill what they committed to Him to do. The same principle applies to swearing in an oath, for it can be acceptable, or the mouthing of hypocrisy (Matt. 23:16–22). As in any other aspect of prayer, a vow or oath can be genuine. Jesus did not invalidate the high priest’s adjuration of Matthew 26:63–64, “I adjure You [charge You, Jesus, under oath] by the living God, that You tell us whether You are the Christ, the Son of God.” Jesus affirmed the reality of Who He was in His immediate response, “You have said it; nevertheless I tell you [what will show powerfully Who I am in that] hereafter you shall see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven” (v. 64). The high priest immediately understood from this His claim to deity, for he lashed out with an accusation of blasphemy (v. 65).

On the other hand, Jesus does not advocate private oaths as actually necessary. A man can speak unadvisedly and sin so easily, so glibly, by heart and tongue. A believer’s word should be trustworthy, straightforward, without added words (Matt. 5:33). Oaths that authorities require in judicial cases are a distinct matter as one fulfills his civil duty and is a good testimony in this way (cf. Rom. 13:1–7; 1 Pet. 2:13–15).

(6) Further comments on an oath. A prayer in this aspect or form could be pertinent in various kinds of scenarios. Abraham’s servant undertook to depart on a long trek and bring back a bride for the patriarch’s son Isaac (Gen. 24). In another sort of case, subjects could swear (assert) loyalty to a king (1 Kgs. 18:10; 2 Chr. 36:13). Or a ruler could voice by God’s name an oath on what he aimed to do, for instance Saul (1 Sam. 14:24). God was honorable, but Saul was rash and unwise. Priests made pledges to be faithful in their servant role (Heb. 7:21). A person could affirm certainty in an oath, invoking God’s name, that there was no theft or damage to borrowed property, and he could return it in good condition (Ex. 22:10; 1 Kgs. 8:31). Or one could vouch by summoning God’s name that he could display integrity if accused of having lost someone’s property, yet in his human unreliability, he might turn out to be false (Lev. 6:3). In another case when a husband accused his wife of sexual infidelity she had the fair avenue of clearing herself by taking an oath and proving her innocence by passing a special test in Israelite custom (Num. 5:19ff.).

Genesis 29:31–32

Leah’s Prayer Regarding Children

Jacob joined his relatives, worked to gain Rachel’s hand in marriage but was craftily dealt Leah, then labored again to win Rachel, fourteen years in all. He had to endure his relative Laban’s trickery after the first seven years for Rachel, finding that the taste of his own medicine was frustrating.

Leah, finding herself not the object of Jacob’s love as it was poured upon Rachel, was given God’s help in being the wife who could furnish children.

Her Affliction before the Lord (v. 31a)

God’s compassion shines in His taking note of Leah’s heart-wrenching experience.

Her Assistance from the Lord (vv. 31b, 32a)

God enabled Leah to conceive and give birth to a son, Reuben, which means “look, a son.”

Her Affirmation to the Lord (v. 32b)

The blessed wife in gratitude traces this boon to the Lord, giving Him credit for His sensitivity and for the affection she felt this would give her from her husband. What she says is before those of the household, apparently when Jacob is out. But it is a kind of prayer voicing her thanksgiving or highly suggestive of prayer testifying the same thing directly to Him.

Let us single out principles. First, God is touched by the prayer of a wife who wants to please her husband within His covenant goodness. Where this involves children and it is His will, He can answer with children. This also was true for Rachel and Rebekah and will be later for Hannah and the wife of Manoah, father of Samson. Second, when God’s wisdom allows what we ask, or even if not for His kind reasons, in either case, a heart thankful to Him is fitting.

Genesis 29:33

Leah’s New Thanksgiving

Her Addition from the Lord (v. 33a)

Leah again conceived and gave birth to a son, Simeon, which means “hearing.” Her name for the baby again was in tribute to God.

Her Affirmation to the Lord (v. 33b)

Again the words she uses are apparently the essence of her heart-felt gratitude to the Lord. He has heard that she is not loved, for she presumably has poured this out before Him as Hannah would later (1 Sam. 1). God not only has heard the prayer but answered by this giving a second time. How appropriate then is the name she chooses for the infant, Simeon: “hearing.” It is testimony of God’s hearing that fills Leah’s mouth.

A principle has already appeared under 29:31–32.

Genesis 29:34

Leah’s Prayer about Love

Her Addition (v. 34a)

So far she does not have Jacob’s certain love. She perseveres, apparently still praying. This time a new baby is a third son, Levi.

Her Anticipation (v. 34b)

Leah is encouraged to think that the third time will work the wonder she desires. Her heart is set on seeking Jacob’s attachment in love to her. So her name for the baby is Levi, “attachment.” God is good to her in giving the children, and she recognizes His answers, but her thought that love will come from just producing is not working. Love is made of more than ability to give birth and arithmetic.

A principle stands out vividly. One does not, in every case, get what he prays to receive, and while he may not grasp God’s reason, the heart yet can trust that He is good. Who are we to think that we know what is best along the whole way or to doubt the One who has our finest interests at heart?

Genesis 29:35

Leah’s Praiseful Prayer

Her Addition from the Lord (v. 35a)

She has a fourth son. In the flow of the context, this one reasonably is again in answer to prayer.

Her Adoration of the Lord (v. 35b)

Something new appears here! Leah has changed her focus from asking to praising. She has been grateful in the other cases but now devotes a strong emphasis to prayer in the aspect of praise. The futuristic idea, “I will praise,” does not furnish information on how long her praise went on. The name of the son that celebrated God’s supply was itself Judah, “praise.” This would at least be a perpetual reminder.

We are not told why Leah ceased bearing here and in 30:9. It may have been because four births, all answers, have given her abundant reason to be grateful. God is allowing a time to let her continue in praise. If the reason is not along some such line, at least readers know that a sovereign God has done much for Leah.

At any rate, the spotlight shifts temporarily to Rachel. God may have desired to show that, in the situation of two women, He was not unmindful to give His attention to more than one.

How evident are principles! First, when a believer offers praise to God, he or she glorifes Him (cf. Ps. 50:23). Second, some have much within their own experience for which to praise God, as Leah for her several children. Whatever is our experience, God is great and greatly to be praised (Ps. 48:1). It is good to rest upon blessings He has bestowed, even if not all we ask, but bitter to hold it against God if He does not grant everything we specify.

Genesis 30:6

Rachel’s Prayer

Her Ascription to the Lord (v. 6a)

As in other cases, here we do not read her actual prayer for help in childbearing. We do meet with her tribute to God before her household. It voices at its heart the theme of her life for prayer. “God has vindicated me, and has indeed heard my voice (in prayerful appeal), and has given me a son” through the maid Bilhah. God gets the credit, in her thinking; however it may be in line with God’s will or a misconception of His working. Back in Chapter 16, Sarai’s and Abram’s resort to a maid, Hagar, was not really the method by which God willed to provide a son. They only produced their Ishmael; God would work in His spiritual power along His own line to give them supernaturally His Isaac! And He leads Paul in Galatians 4 to draw a distinction on this and other details of Genesis between what is of the flesh only and what is of the Spirit. When Rachel or Leah secured God’s help in their use of maids, the account endorses this (30:17) as God’s working in a concessionary manner. He does, He permits, what people do in their limitations as to faith, though ideally He is able to do things otherwise, more fully true to His standard (cf. Gen. 2:24). In graciousness to encourage those in need, He could give water flowing out of a rock even after Moses had smitten that rock, not spoken to it as was God’s ideal, true to His word (Num. 20:7–13).

Her Affirmation to the Lord (vv. 6b, 7)

Rachel affirmed an appropriate name for the son, Dan, meaning “justice.” She thought of God’s merciful concession that made her feel righted or vindicated. She was commemorating God’s answer to her prayer, what He had permitted.

Guidelines leap before us. First, God may graciously answer a prayer with compassion in some measure, even though believers fall short of what they really ought to be. In any matter, who among people is absolutely perfect in all the ways he should be? The bottom line is God’s grace. Second, it can in some sense exalt God when a believer in some meaningful way gives Him the credit for an answer (cf. Ps. 50:23).

Genesis 30:7, 8

Rachel’s Second Prayer

Her Addition from the Lord (v. 7)

This wife’s method of relying on her maid, Bilhah, has its positive result, encouraging her again, a second son for Jacob. As the next verse in context will clarify, her human emotions mingled a dependence on a substitute with reliance on the Lord.

Her Affirmation before the Lord (v. 8)

The drama Rachel recounts becomes more obvious in three steps.

Her wrestling. The favorite of Jacob drew upon intense efforts in her prayer and on God to secure a baby.

She mentions her passion in this. She engaged in extraordinary wrestlings. What she testifies to is literally “with wrestlings of God (Elohim) I have wrestled with my sister. . . .” Some interpreters view it as prayerful wrestling with God that mingled with wrestlings with Leah. If so, her passion or arousal, so serious in its quest, was similar to that some years later by her husband Jacob. He, too, is said to have wrestled with God, though the word depicting that is a different one meaning “wrestle” (Gen. 32:25, 26). And the word for Rachel’s having “prevailed” in her objective (30:8) is the same term that appears for God not prevailing over Jacob (32:25) and then Jacob having prevailed in his wrestling (v. 28).

Another explanation of the phrase “wrestlings of God” in 30:8 is “mighty wrestlings,” god-like ones, wrestlings on a superlative scale in the realm of what God can do.

The first sense seems to capture the literal wording in a better way. It is interesting that Jacob after his own wrestling bout designates the place “Peniel,” meaning “the face of God (El)” in 32:30. And when his wrestling with God leads him to win with Esau, he exclaims that he has seen Esau’s face (seen this antagonist) “as one sees the face of God (Elohim)” in 33:10. The flow of the context in which Rachel and Leah take their needs to God with fervent feeling points up the possibility of this as well.

Either way, however, Rachel’s wrestlings are certainly involved with God as well as with Leah, just as Jacob’s would later be with God and Esau. And in both explanations her struggles rise to great intensity to gain what she yearns for, related to God’s covenant.

Rachel, having such wrestlings in her wifely longings, says “I have wrestled with my sister . . .” Here now is the verb form of the noun just used for “wrestlings.” It is pathal, meaning “to twist.” She has twisted herself in her writhings in prayer. A form of the word appears for the “cord” of Tamar, twisted out of fibers (Gen. 38:18, 25). Rachel is recounting her agonizing efforts in seeking to produce as Leah but depending on God for success.

Her winning. She captures this in the word “prevailed.” Yaqal signifies “to be able, have power, overcome, win out.” Job uses this word in 42:2, “I know that You can do all things.” God is able, God is adequate to prevail, God can win out, He can do what He chooses to do. Blessed by His answer to serious prayer, Rachel has gained victory.

Her way of celebrating this. As so often in the context, Rachel’s tribute, crowning prayer, is the name she gives to her son. “Naphtali”; she exults in commemorating the struggle that has led to the overcoming: “I have wrestled.” May the same God this believer sought out grip many more in their situations to be able to say this!

Principles stand out as if in bold face. First, God may choose to give kindly even when one of His people pray with a mixture of depending on human means and looking to Him. God knows the heart in any case. Second, prayer can count on God with great and earnest appeals that go all-out like agonizing efforts to win in wrestling. Third, God may permit intense struggle in prayer, not to say He is reluctant, but to draw a believer out to show the special value placed on an answer and to develop in such qualities as trust, patience, and humility.

Genesis 30:9–13

Leah’s Blessedness through Prayer

Her Additions by Zilpah (vv. 9, 10, 12)

When Leah realized, apparently after adequate time, an inability to conceive more children, she too fell back upon a custom of the day to rectify this. She did not wait patiently on the Lord who had enabled her earlier, depending on His power directly. Still, God graciously helps those who trust Him, though so inconsistently. She found His goodness despite her failure and limited reliance. So it was with Abram (Gen. 12, 20), Isaac and Rebekah (27), Jacob (27, 32), and so on.

Two sons were born through Zilpah.

Her Affirmations before the Lord (vv. 11, 13)

In the two different births, Leah exulted with words expressing her felicity due to God’s generous working. Her affirmations were in what she could credit Him for as in verses 18 and 20.

When one son was delivered, she exclaimed that she was “fortunate” or “blessed.” So her fitting name for the boy was “Gad” which meant this. At the arrival of the next son, she probably cradled him in her arms in similar jubilation and was radiant. Her name would be very proper for the occasion, as she called the baby “Asher.” The word derives from an idea of “going straight, forward, or right.” It describes, for example, a person going straight on the path of understanding (Prov. 9:6). The ecstatic wife was saying what would be similar to English phrases, “I am just hunky dory,” “I am right on,” or “I feel so neat.” She exuded because she felt things were so right.

Another way to capture the same essential joy that lifted Leah is to say, “How happy, how blessed I am!” For the word was used for blessedness, as in the expectation that all nations would call the Messiah in Solomon’s throne line “blessed” (Ps. 72:17). The same term applies to another woman, the wife who is so virtuous in Proverbs 31:28, when her children rise up and “call her blessed.” And Leah says that women will call her “blessed,” one with whom, in this case, things are going forward.

What may be said of maxims here? One thing is that even when a child of God secures the object for which he pleads, it is out of His mercy that God gives it. Second, remember to pour out to God the thanks due to Him for what His power has wrought. Once our hearts become tenderly aware of His gifts, we can be praising Him all the day long.

Genesis 30:14–18

Leah’s Reliance on Plants and Prayer

Her Agreement with Rachel (vv. 14–15)

Leah consented with Rachel to a little arrangement both wives thought would boost their standing with their husband. Rachel was of the notion that love apples Leah’s son had come across in some secret spot could enhance her ability to conceive. So she figured it an advantage in the long run to coax these from Leah to help her own childbearing in exchange for agreeing to give Jacob into Leah’s arms one night. Leah, on her side, felt triumphant in gaining the man whose love she sought in this triangle.

Much has been written about the plants’ ingredients aiding fertility to some degree as aphrodisiacs today, and much against the effectiveness in Genesis 30. The love apples are not said to assist Rachel in this case; rather the passage attributes the subsequent ability of Rachel to bear Joseph to God (v. 22). So does Rachel herself (vv. 23, 24). Throughout the contextual flow, God is credited with bringing the blessing. A somewhat analogous human device to influence offspring is Jacob’s in the same context in verses 31–43. In his case, he believes that he can, with influence of colors before animals in their mating season, get offspring to his advantage. Again, students of Scripture and science have reasoned that the dependence on the human method really worked, or it did not but rather God worked to prosper Jacob. The context itself presents the almighty God as creator and giver of life (Gen. 1–2). It is of His power that those in His covenant are blessed (12:1–3; 28:14, 15). The immediate context credits God with the prospering (31:5, 7, 9–13, 16, 42). In a vision, he shows Jacob that He is the cause of animal genes working to give Jacob animals of a color that bless him (31:9–13).

A person who relies on natural means may find help through these where it is God’s will to work through them, in part. Even if a believer partly trusts in a natural device that does not of itself work and also trusts in God though with imperfect faith, God can be gracious in the result.

Her Addition from the Lord (v. 17)

God is said to be the giver of Leah’s child here. He responds to her need.

Her Appreciation to the Lord (v. 18)

Her own imperfect conclusion is that God’s giving is a fitting payment (wages) in reward for her motive prompting her decision to give her maid to her husband (vv. 9–13). She at least wanted her husband to have children when she did not think that any were coming from her. It is difficult to assess her opinion of God’s reason. But children can be a “reward” in God’s grace as a form of the same word appears in Psalm 127:3. And God can read motives at work in human minds (1 Sam. 2:3; 1 Cor. 4:5). So He can endorse aspects pleasing to Him and not bless due to aspects that do not. Certainly His perfect perception notes imperfections in whatever man he blesses, and none is sinlessly perfect. Yet as a God of covenant loving-kindness, He deals in tender compassion though those who call on Him in their needs, all are far from being as upright as He is.

Leah’s words reflect:

Her recognition of God.

Her recognition of another reason. This is her own self-denial.

Her reference to the meaning. To her, it is fitting to call the son Issachar, “wages.” She thinks of the baby as her reward. The name is a form of the same basic word for reward in Genesis 15:1. In a sense, due to God’s grace, believers, though far from utter consistency in godliness, can receive special reward from God in this life or the next. And in a sense, reward is related to their works, words and motives. Yet finally reward is of God’s generous grace, for He Himself gives all that helps men to do anything (cf. Luke 17:7–10; 1 Cor. 3:10). God could be gracious to Leah when the minglings of notions and aspects in her life were so imperfect.

Principles that are apropos here are already stated under 30:9–13.

Genesis 30:19, 20

Leah’s Thanksgiving to God

Her Addition from the Lord (v. 19)

The unfavored wife bore her sixth son, again showing that fertility had been given anew to her.

Her Appreciation to the Lord (v. 20)

Her recognition. She is quite direct in voicing this: “God has endowed me with a good gift. . . .” She traces the cause of her ability to God. Her testimony, before others, is her prayerful praise to Him.

Her reasoning. She continues, “now my husband will dwell with me, because I have borne him six sons.” God’s help to meet her need will lead to this long-sought boon of having Jacob’s love. The passage that follows does not explain what the result really came to be. It does not even mention Leah’s death, though it gives Rachel’s (35:19). But at least Leah felt comfort for a time.

Her reference. God’s gift of a son and the cheer of Jacob dwelling with her prompted the name Zebulun, “dwelling.”

After this, Leah also had a daughter, Dinah (v. 21). That name means “just” or “justice,” possibly based on the mother feeling that God had rendered some justice, vindicating her even with a daughter. Mention of Dinah prepares the reader for the role she will play in Chapter 34. Though she is singled out, other daughters also were born to Jacob (37:35; 46:7).

At least one new principle emerges. Paul’s counsel centuries later shows this as fitting in the present passage. “In everything give thanks, for this is the will of God . . .” (1 Thess. 5:18).

Genesis 30:22–24

Rachel’s Prayer at Joseph’s Birth

God’s Remembrance (vv. 22–23a)

Prayer possibly is assumed as Rachel needed God’s help. So verse 22 explains that God remembered her and gave heed to her. Credit accrues to Him, not to love apples she also had relied on. It is God who “opened her womb.”

The writer of the account notes this reality, and in it, the suggestion that Rachel had urged this need to God.

Rachel’s Response (vv. 23b–24)

Her celebration. She speaks before others in the household what is probably a matter of praise to God. “God has taken away my reproach.” He has lifted the sting she felt in thinking of her inability as failing the man she loved, bringing her into disrespect. To her, Joseph’s birth was a momentous occasion. She wanted to render to God tribute for it.

Her designation. The name Joseph signifies either “may the Lord add” or “He has taken away.” It is Rachel’s way of expressing in a nutshell her prayerful feelings, either in petition for another child or in gratitude for what God already did. That the name is followed by a petition based on its meaning seems to fit well with God adding Benjamin to Rachel later (35:17, 18). After Joseph, he was an added son.

Prayer is well-suited to each of the births since God in His covenant so frequently promises descendants. They come, ultimately, out of His giving goodness (cf. 30:20, “gift”).

A guideline is clear enough. In what we think of as mundane or in what to us is momentous, giving God the plaudits is appropriate. Magnifying Him always is relevant. This can be in prayer or simply in words that exalt Him before others.

Genesis 31:11

Jacob’s Prayer of Listening

Sometimes in the Bible, prayerful communication with God can come in the very brief utterance, “I am listening” (one short word, as Gen. 22:1–2). That is a good way to begin talking with the Lord when one starts to read His word, ready to hear Him (cf. Ps. 119:18).

Jacob is an example of this here.

The Rousing to Hear (vv. 10–11a)

God opens the door to prayer in a fresh stimulation, speaking in a dream. He had communicated with Jacob in a dream vision in 28:12–15, showing Himself at the top of a ladder to heaven and reaffirming covenant promises. Now He is back in another dream vision, and by His power to make things authentic, even in a dream when it is His will, can cause Jacob to respond in a way that reflects reality of his life when awake (cf. Solomon, 1 Kgs. 3).

The Readiness to Hear (v. 11)

Once God has roused his attention, Jacob is submissively available and attentive to hear. “Here I am,” he says concisely. He was ready, before God, sensitive to listen.

The Revelation to Heed (12–13; also 3, 10)

God’s display (v. 12; cf. 10). The visual aids include the display of animals in the flock mating. This is to show that God Himself is arranging the passing of genes to result in building Jacob’s livestock venture. He is pursuing His covenant undertaking to bless Abraham and his descendants.

God’s devotion (vv. 13a-c). In order to convey His devotion to Jacob and His people, the heavenly Speaker takes Jacob’s mind back to a scene where His identity was a sharp reality to the man. That is at the place where Jacob himself has been so impressed by God’s presence that he called the spot Bethel. All kinds of encouraging facets would spring into Jacob’s mind from that time of vision and promise.

“I am the God of Bethel,” the God who pledged such promises and showed such a visualization to assure Jacob. He continues, “where you anointed a pillar, where you made a vow to Me. . . .” This is a clear-cut reminder of Jacob’s devotion that should be kept with the God so devoted to him.

God’s direction (v. 13d; 3). His will is for Jacob to arise, do whatever is necessary to move in the right way, leave the land of sojourn, and return to his native land. In verse 13, it is the land of his birth; in verse 3 which Jacob is now repeating in larger detail to prepare his wives, it is the land of his fathers and relatives.

God’s defense (v. 3). The God who is guiding assures that as Jacob obeys His word, He will be present to back him up. “I will be with you.” Jacob’s safety that was his concern back in 28:21 will be sure.

Think of principles.

The point about prayer here seems clear enough. The person sensitive to listen to God and tell Him so can enjoy His devotion, direction and defense. The God who is the initiator in Genesis (creation, covenant, etc.) is so much more attentive to see things through than the person who prays listening. A second lesson is also pertinent. Prayer should ever be with the ready spirit, “Here I am,” instantly available in servant stance to do God’s good pleasure.

Genesis 31:53

Prayer Invoking God’s Care

Jacob does leave Laban but does it by slipping away while Laban is unaware. Surely, he could have avoided this sneaky way of departing, and God could be faithful to give him safety before Laban as He would later (v. 24). But Jacob chose to do it his own crafty way, learned from long habit.

Laban is stung, pursues swiftly, is warned by God (v. 24), and catches up with the slower-moving party of Jacob. Finally the two men pledge their peace in a covenant, invoking God to attest and help them to be true to their pact.

The Person They Invoke (v. 53)

Laban knows the right language, and at least he has this right. He proposes that they call to adjudicate their relationship “the God of Abraham . . . Nahor . . . their father. . . .” Laban himself worships other gods (vv. 19, 30). But he has been a keen listener when hearing of Jacob’s God; he remembers this religion from the visit by Abraham’s servant years before. What he does say about God recognizes Him as the One Jacob’s forebears trusted as their own. More can be involved than Laban discerns. The God he wishes to invoke, who will be pleasing to Jacob, is the God who watches over His covenant to fulfill it.

The Pledge They Make (v. 53).

The two men enter into their covenant pledge in three forms as the surrounding context clarifies.

First is the decision and affirmation in speech (v. 53). To swear in a solemn oath of promise to meet one’s obligations in the pact, to do this by an appeal to God is to call upon Him to control the undertaking. It is a form of prayer wishing His attestation and sponsorship to see this through with integrity. It is an unusual facet of prayer, but it is that in the intent of the covenant parties.

Second is the affirmation in stone (vv. 44–52). The men established a stone as a pillar marker formalizing their commitment of peace. Other stones were placed in a heap to erect the pillar more conspicuously to stand witness. Though the two men have different names for the heap based on their distinct languages, they express the idea, “heap of witness.” Mizpah means “watch tower,” memorializing Laban’s wish (prayer) that “the Lord watch between you and me when we are absent one from the other” (v. 49).

Third is the affirmation in sacrifice (v. 54). The sacrifice by Jacob was another expression of good will, tied closely to the agreement. It possibly is a gesture of defining details for a sacrificial ratification of a covenant by the agreeing parties passing between parts of the sacrifice as in Genesis 15.

A principle is like a headline. When one invokes God as the true One to grant His care and bear witness to the honor of a pledge, and follows through on a noble intention, he glorifies God.

Genesis 32:9–12

Jacob’s Prayer in Fear of Facing Esau

His Adoration of the Lord (vv. 9, 10)

His understanding of God (v. 9). Jacob sees Him as the God of Abraham and Isaac, suggesting the covenant loyalty so prominent with these men. Jacob personally may have understood quite a lot about that, even if he has not always demonstrated keen sensitivity of faithfulness to it.

His unworthiness before God (v. 10). His frank admission of unworthiness in himself is accompanied with a praiseful recognition of God’s worthiness. He humbly feels unfitted for all of what God is in covenant loving-kindness and faithfulness.

As to prayer, verse 9 reflects the aspect of affirmation, a part in prayer that rehearses before God what one realizes He is. As Scripture would increase through time, men would see many more examples of things to affirm in His presence. The Psalms are full of them, for instance, “I love Thee, O Lord, my strength” (18:1).

Verse 10 is at its core praise in prayer.

His Supplication to the Lord (vv. 11, 12)

The plea he makes (v. 11). His heart no doubt thumping with fear of the showdown with Esau, he petitions for safety. How specific! We see no wandering around the Milky Way in prayer here! “Deliver me . . . from . . . Esau.” Prayer as definite and right to the point has a clear example here. Why not come right out and say it rather than beat around the bush and only hint at the need?

Jacob is clear, too, about the reason that drives him to prayer. “I fear him. . . .” And he then lays out what is in substance the aspect of intercessory prayer: “lest he . . . attack me, the mothers with the children.” He comes in advocacy for these others who are his heavy concern.

Both the petition and the intersession in this case follow the words of adoring praise.

The promise he mentions (v. 12). Jacob pleads for God’s bounties while pressing God’s own promises. The Lord’s very honor in showing integrity to His word is at stake. By His faithfulness, which Jacob has acknowledged in verse 10, Jacob now urges the safe-keeping. The promises he goes back to are a combination of 28:14 (increase of his descendants) and 22:17 to Abraham (multiplication as the sand by the sea). Quite possibly, Isaac on Mount Moriah heard God voice His promise to Abraham and shared the rich expectation with his family. The illustration about the sand by the sea was a part of that.

Jacob prays a wonderful prayer, yet seems to fall short. He remembers God’s promises and reminds Him of them. How appropriate! But he does not rest completely in them. He is partly depending in his presents sent ahead to soften Esau, not wholly relying on God’s presence. He sends his family over the Jabbok tributary near where it flows into the Jordan River south of what would later be the Sea of Galilee. Then he is alone in his vigil, a troubled man. Faces out of the past are vivid in his memory—Rebekah’s, urging the trick to fool Isaac, Isaac’s, squinting as he verified Esau’s odor and the feel of his hands, Esau’s as he skulked waiting to murder him.

Many principles surface here. First, it exalts God to let prayer be shaped by utterances true to His Word about who He is. Second, prayer with a humble rating of one’s own unworthiness and accolades for God’s worthiness strikes right notes. Third, a person can mingle different aspects of prayer in one kaleidoscope of utterances. Fourth, what we fear on earth can be a backdrop for fearing God whose help we seek from heaven (cf. Hezekiah in Isa. 37). Fifth, it is helpful to lean on what God has promised when we pray. We can go forward hand in hand with God. Sixth, we can partly place our confidence in things of human aid, or we can sell out totally to trust only in what God is able to do without any dependence on human help at all. God may use humans, or He may work a matter out even when all else is of no avail. Our finite minds will probably never have the fullest estimate of God, but it is good to seek not to underestimate Him.

Genesis 32:24–32

Jacob’s Wrestling in Prayer

His Crisis (32:1–23)

This we have already seen. It all centers in the emergency of meeting Esau, coming face to face with the brother who approaches with blood in his eyes.

His Challenger (v. 24)

Perhaps the snap of a twig or a soft footfall hauled Jacob around. Something . . . somebody was stalking him in the night! And then out of the darkness a figure took vague shape, and before he could react, Jacob found himself locked in a wrestling match.

It was a “man,” or so it seemed from the form, the hands that clutched, the words that he spoke. Jacob would realize before long that this was God, for he would name the place for seeing “the face of God” (Peniel). The Lord had appeared in some angelic, even manlike shape to Hagar and to Abraham. Possibly Jacob had heard of that in covenant talk within the home growing up. Readers now know it from reading and believing the Book of Genesis.

The wrestling was apparently new to Jacob. It was unless Rachel’s wrestling was “with Elohim” in prayer, she had described this to him, and it had impacted him. At least in his case, prayer is coordinated with wrestling in a bodily sense. Having prayed in 32:9–12, Jacob still faces his showdown that drove him to this mood for God’s help. Actual talk with God as in prayer is evident, breaking from Jacob’s lips at least three times in verses 26, 27, and 29. The wrestling foe’s words also show that a conversation is going on, necessitating Jacob’s words of interaction. Further inclination to take this as prayer is furnished by the divine commentary on it in Hosea 12:3, 4. Jacob contended with God, wrestled with the angel, wept and sought His favor! And the association of wrestling with prayer is clearly validated in Ephesians 6:11–20. There the command to be strong in the Lord is quickly linked with wrestling, with the Satanic foes, with the cruciality of donning the right armor, and with prayer in all situations, in all seasons, in all steadfastness, and all in the Spirit for all believers.

In Ephesians, the wrestling with God in alert intensity to have His blessing for success is in harmony with the effectiveness in wrestling against what would oppose His will. It is very much the will of God for Jacob to be kept safe to fulfill covenant blessing pronounced on him. This would entail, for example, any effort by Esau to take away his life opposed to God’s will. Jacob becomes in God’s purposes a man brought to pray what it is the will of God to give! He prays for God-sufficiency, not winning the day by his own devices: “I will not let you go unless you bless me.”

His Change (v. 25)

The visitor (God) sees that so far He has not won out over Jacob; Jacob is depending so much on his own means to win now, as he is doing to prevail with Esau—by his presents. God reduces him to weakness, touching him at the point of the ball and socket in his leg, which is a key to human strength. That changes things and ought to put Jacob on the way toward seeing that he is weak, God is strong, and he needs God’s strength to face life.

God also changes him another way. God asks a question calculated to draw from Jacob an acknowledgment of his utter need of Him. Jacob’s lips burst forth with a confession of what he needs, of Who he needs. “I will not let you go unless you bless me.” He was not fighting to overcome God, as if really opposed to Him; He was grappling to win out in gaining His help. Back in 32:9–12, he had prayed but had not actually rested in God’s giving. Now he has been brought to cry out for God’s blessing—what will come only from His working.

God then pursues him with another key question, “What is your name?” The reply is “Jacob,” having its background of “heel-gripper,” supplanter, man gaining his ends by his own devices. Confession of the name, and how he has lived it, puts things right out in the open. Yes, he needs the blessing, and he has won it in prayer. God says his name henceforth will be “Israel,” meaning “God’s fighter,” and then explains the significance. To Jacob he says, “you have striven with God and with men and have prevailed.” He has wrestled with God by the Jabbok; in this, he has also, as symbolized by analogy, wrestled with Esau and his four hundred. They could do him so much damage. But God assures him he has prevailed.

Already Jacob has come to the realization that the visitor is from God, for he has sought his blessing. Now, following a query about his name, and the assignment of a new name, he pursues the subject of names. He asks the visitor to tell him his name. Perhaps his hearing of various descriptive names for God piqued his curiosity to know the exact significance of this wrestler who was of God. The answer Jacob gets is “Why . . . ask my name?” At any rate, he blessed Jacob, and right away Jacob is aware of who He is. “I have seen God face to face. . . .”

His Characterization (v. 30)

Jacob is so clear about things that he calls the scene of the match “Peniel,” meaning “face of God.” God has met with him in his crisis with Esau; having won before the face of God, Jacob can now see the face of Esau (v. 20) and will find God has changed it to be, as in the wrestling, “as the face of God” (33:10). Both God and he won the battle in prayer; the next day’s showdown would only display fruit resulting from this!

His Consequences (vv. 31–32; 33:1–16)

These are a reminder in his body (a limp), and peace with his brother. The limp would be there the rest of Jacob’s days to bring his mind back to his weakness and God’s strength. And going on to face Esau the following day, as he must, Jacob saw not a murderous face but a merciful face (33:10), this wrought by God. God put His own face upon Jacob’s situation and made the good of His blessing presence so obvious. Jacob would learn, too, that it was not his gifts that transformed Esau’s attitude, but the God who answered his prayer (vv. 8–11).

Prayer, then, has had a strategic place in the rush of human events.

Several principles bless the spirit. First, what is gained in prayer can make a profound and precious impression when we have wrestled long to receive it. Perhaps God waits to give some blessings to bring us to a sharper, greater sense of appreciation, and lovingly help us grow. Second, when God does not change us physically in prayer as He did Jacob, He can transform us in spiritual ways. Third, it is often when God brings us to a sense of our own utter bankruptcy that He most starkly can show us what His strength can do. Fourth, how blessed to see with the eyes of faith “the face of God” in prayer or in any circumstance of life (cf. 2 Cor. 4:16–18). Jacob saw God in the physical sense of His revealing Himself as a man in a wrestling encounter and also in the spiritual impact as he realized He had seen the face of God.

Genesis 33:20

Jacob’s Altar at Shechem

His Buying (v. 19)

He purchases the ground he camps upon from the owner in the nearby village of Shechem in the land of promise west of the Jordan River, far north of Beer-sheba where Isaac was.

His Building (vv. 17, 20)

For himself (v. 17). He had stopped for a time in Succoth and built a dwelling, then traveled a few miles to Shechem.

For God (v. 20). First is his construction of an altar. Second is his caption for the altar. It is a testimony proclaiming the name of his God, “God, the God of Israel.”

This is significant in that Jacob is fulfilling, partially at least, his promise of 28:21. There, if the Lord would keep him safe on his time away from the land, He would be his God. God promised to do that and has kept His pledge. Jacob now is taking a step toward keeping his.

A second possible motive in proclaiming his God might be a witness to let his convictions be known early. The peoples around him had other gods. The witness, if within his intent, had questionable effect in helping his people, also, to look to God. A bit later in 35:2–4, some of them have dabbled in worship of idols, and Jacob belatedly leads them to a break from these.

Jacob also attaches his own new name to the altar. He is “Israel,” as in 32:28. So the name has had some impact on him, though in subsequent passages, his actions fluctuate between what testifies of Israel and what suggests the old Jacob.

What can we say of Jacob’s prayer as associated with the altar? It is one of the strange silences in Genesis that after Jacob’s impression about God in 28:11ff., he is not found specifically praying in Chapters 29–31, except in the few instances. Even when his wives are evidently praying about their need, Jacob is not said to pray about his or to pray for their barrenness. Yet it is wise to exercise care in what is concluded from this. Even Joseph later, the sterling example of godliness that he is, is not specifically described as praying, with few exceptions. The silences are not always clear. But after Jacob’s definite seriousness about prayer in 32:9–12 and 32:24–32, it seems probable that he did pray at the altar. That does not mean that he would pray only at the altar. His experiences with God at Bethel (Chap. 28) and Peniel (32) certainly had left a deep conviction that he could speak with God far from any altar! And so is the case of Abraham, praying in Gerar (20), Isaac and Rebekah at Beerlahai-roi (25), and so forth.

While seeking to be fair to Jacob, one does not gather the impression of a strong spiritual tone in his life as he dwelt in Shechem. His daughter Dinah would be the victim of rape by the prince there, and Jacob would do nothing on hearing the news until his sons returned (34:5). This may have been natural, as he would think it advisable to have the entire family together in any action. Yet even when he and his sons have a confrontation meeting with the leaders of Shechem, the sons and not Jacob gain the spotlight with the chronicler, at least as the situation went on (cp. vv. 11, 13ff.). What Jacob’s prayer life or general spiritual fervor were, we do not know. Certainly his sons soon become guilty of deceit and murder—execution not simply of the prince who violated Dinah but all the males. Learning this, Jacob is rightly disturbed about possible Canaanite retaliation that can blot out all in his family. He is responsible for these (v. 30). Why he does not express feelings of how wrong the violation of his daughter was leaves one puzzled. The culprit sons voice this concern (v. 31); it really is their only defense, and one that must have stung Jacob, for the wrong to Dinah was a serious matter. Still, the concern does not vindicate them, for they lied, murdered, and took their anger out on a whole community for what one man did. Two wrongs do not make a right, for the Shechemite scheming to “take Israel for a cleaning” (v. 23) does not justify that Jacob’s sons also fail. God could have supplied a better way.

One can wonder why Jacob lingered in this area, not going to his father as God had said (31:3) and as Jacob had intended to do (31:18). He had been concerned those twenty or so years earlier that he return to his father’s house (28:21). He had not even gone to Bethel, as God would tell him to do in 35:1, when he was still dilly-dallying.

One principle looms. Let us pray at a place we can memorialize as where our meeting is with “God, the God of Israel,” and “our God.” And let us be sure that we are in living touch with Him.

Genesis 35:1–5

Jacob’s Move in Consecration

This passage shows that Jacob’s spiritual devotion of Chapters 33–34 is in need of drastic change. As He so often does in Genesis, God took the initiative. “Then God said” in verse 1. This ignites a new fire, for “Then Jacob said” in verse 2. God led him, then he led his people.

Prayer is not explicit. But Jacob’s steps in leading those with him would surely engage any who are genuine in purpose to deal with God in prayer.

The Call from God (v. 1)

First, God calls Jacob to “arise,” which is quite apropos after he has been lingering short of going to his relatives (31:3) and Bethel to complete his vow (28:18–22). The call at least reflects that it is not God’s will for him to mark time here any longer. Certainly it is not His wisdom to allow spiritual values to slump.

Second, the guidance is to go to Bethel. That is only fifteen miles from Shechem, about a day’s journey. And so, again, one can wonder why Jacob stopped short of there, a place so close, in the first place, and dilly-dallied. Jacob had spoken of God as the God of Bethel while out of the land (31:13), but has been delinquent to go all the way there.

Third, in distinction to dwelling in Shechem, Jacob is to live at the new site, Bethel.

Fourth, once at Bethel, the leading is to set up an altar to God. God Himself had set up a ladder there and reassured Jacob by covenant plans to bless him. He had also shown him His angels in continuous activity ministering to the fulfillment of God’s will for Jacob and his people. And there Jacob had recognized the “house of God” and “gate of God,” both assuring of a way into His presence. He had exulted that if God kept him on his journey out of the promised land and brought him back, this God would be his God. God had kept His part in the relationship. Jacob was as yet short of making good on his, all the way.

God reminds the man that He was the One who appeared to him when he fled from his brother Esau. In a situation of fear—leaving his family, leaving the land, leaving a brother plotting murder—God had graciously intervened with His presence. How relevant for the predicament of the moment that causes new fear to catch in Jacob’s throat. Canaanite clans were outnumbering him and were incensed at reports of the atrocity Jacob’s sons had dealt some of their neighbors. These men could mass and wipe Jacob’s people off the face of the earth (34:30). How timely such a reminder from God was, for Jacob in Chapter 34 does not appear to have taken his fear to Him. It would have been so fitting to think quickly of this and depend only on Him. For in similar threats of Laban and Esau coming to force a showdown, God had been Jacob’s shield, as Abraham’s (cf. 15:1). Surely, the mighty El Shaddai could find a way to deal with the Shechemites without the sons resorting to treachery, and surely God could raise His defense against other Canaanites!

The call God now issued was potent. His word was enough to rock Jacob to the core and stir him out of complacency into decisive action. He must go back to Bethel, the place of the vow he had made, the vow he was reminded of (31:13), but the vow he had dragged his feet to keep.

The Challenge from Jacob (vv. 2–4)

This at least is to Jacob’s credit. When God now calls, the man lets no grass grow under his feet! Three aspects are an exposition of the challenge.

The purging involved in it (vv. 2, 4). Jacob is moved by God through His word to provide vigorous spiritual leadership. God fills his consciousness; other gods must be put away! Separation to God is necessary. Here is a turning to God (v. 3) from idols (v. 2) as in Thessalonians 1:9 (cf. Acts 26:18–20). This would have sharp effect on any who, like Rachel with her father Laban’s little household gods, teraphim (31:19, 30, 34–35), had these useless figurines with them. It is possible that such idols were thought to have power in conferring to a person family inheritance, as in Nuzi tablets of the fifteenth century B.C. excavated in the 1920s and 1930s in northeast Mesopotamia. Laban in confronting Jacob after his pursuit (Chap. 31) could have had that idea in ransacking Jacob’s things in an aroused search to retrieve his gods. He would not want Jacob and his wives to show up later with those idols so as to claim inheritance. But whatever trust any of Jacob’s people had in such gods, his challenge now was to break with such superstition and trust in the God of Bethel for blessing that He alone could guarantee. The separation also meant parting with amulets such as rings and earrings (v. 4). The challenge summoned the people to a thorough “housecleaning.”

The purity involved in it (v. 2). In dealings here with God, two facets are the focus as to purity. One is a cleansing that is pertinent, the other is clothing that is a manifestation that cleansing is real.

Prayer in such dealings with God is vital and necessary and was quite probable here even if not mentioned. It is not easy to think a spiritual cleansing is realistic if an individual does not become personal with God. His earnest concern over sin (idolatry here, etc.) spontaneously finds expression in prayerful thought or words. Jacob, for example, had voiced his conviction in prayer, “I am unworthy,” speaking to God (32:10). Jacob’s sons later were very personal and forthright in words seeking Joseph’s forgiveness (cf. 50:16, 17). And Jacob himself led them to do that. It seems sensible that in 35:2–4 this same Jacob, vigorous as his challenge was after God aroused him, would lead his people to do this before God Himself.

The change of clothing is no doubt an outward reflection of the inward cleansing and of a clear-cut new beginning. It was a meaningful tangible gesture speaking of a fresh and right endeavor after laying aside sin.

The presence involved in it (vv. 3, 5). Jacob articulates to his people the reality of God’s specific past answer meeting him in his distress of spirit (28:11ff.). The Lord backed up this response by His presence that had supported Jacob “wherever I have gone.” Personal testimony of that Presence has a profound impact in stimulating a resolute turnabout, leaving sin (v. 4).

It is significant, also, that when the decisive people step forth in that commitment, the Presence again is a powerful shield keeping the people safe from what they fear. God puts a great terror on people of Canaanite cities to hold back from harming them. So they do not pursue them (v. 5). He could have done this or worked some other way earlier had Jacob trusted Him. This was the Presence that had shielded Abraham (15:1; 12:17–20; 20:3–7); the Presence that kept Isaac’s neighbors at peace (26:26–31); the Presence that thwarted Laban and Esau from hurting Jacob (31:24, 29; 33:1–15). How deceptive sin is. For believers who have seen so much of how God is faithful often grow cold about looking to Him in a new jam and need to learn a lesson all over again.

Genesis 35:6–15

The Commitment of Jacob

God’s escort accompanied the party south to Bethel. Then the thought moves to their arrival, their altar, and their ascription of tribute to God. The passage also refers to their agony in the death of Deborah (v. 8), God’s new appearance (9–13), and Jacob’s acclamation of God anew at Bethel (14, 15).

The arrival and the events linked with it represent a completion for God and for Jacob, though for neither a final one. God had completed His pledge as it related to keeping Jacob while away on his sojourn (28:15). He had used His further words of guidance at many points along the way to work this completion (cf. 31:3; 35:1, etc.). As to Jacob, he had vowed that the God appearing at Bethel would be his God; he had specified his return to his father’s house (28:21), and God had kept him safe at least to get to the place of the vow, Bethel. This was, for him, a major part of the completion already realized, the rest assumed by faith and in due time to be totally done in Isaac’s presence (35:27).

The altar now newly put up (v. 7) renews and extends Jacob’s commitment to God (his God!) at this spot. The pillar he had left as a memorial after seeing God’s ladder and hearing His covenant reaffirmation may or may not have been still in its place. Thirty or more years had passed. Now before his people and with his possessions, trusting God as before, he proclaimed for the altar the honored name, “El Bethel,” or “God of the House of God.” The tribute was tied to God’s revelation there, and this when he needed reassurance on leaving the promised land that this land would yet be his.

Mention is not made of his promised gift of a tenth, but Jacob probably followed through to complete this also. He might have done it in sacrifices from his God-given flock, in a day when such gifts to God, as Abel’s precedent had been (4:4), were offered. Abraham had done so (22:13) and so had Jacob himself (31:54). Prayer, while again one of the details not noted in the narrative, could appropriately accompany worship at the altar. And Jacob knew what it was to pray to God (28:20–22; 31:11; 32:9–12, 24ff.). His aroused spiritual leadership of his people at the beginning of this chapter points to their knowing about seeking God as well.

Agony suffered in losing Deborah could have been keenly felt. For Jacob she was a love link with his mother Rebekah, who apparently had sent her those many days of journeying to support Rachel and Leah. These wives, too, would wince at the pain of grief in so great a loss. So, as is easy to understand, Deborah’s burial site beneath the limbs of an oak suggested the name, “Oak of weeping.” Such a memorial service as must have transpired would be felt by God, too. He was the God who showed compassion at the weeping of the boy, Ishmael (21:17), at the heartache of Leah and Rachel, and when Joseph wept in his chamber after seeing his youngest brother, Benjamin (43:30).

A new appearance of God to reassure Jacob and his people of covenant fulfillment is apropos to the context. Jacob and those with him had been worshiping at Bethel. Now the Lord responds to the new step forward in spiritual commitment. He calls Jacob’s name “Israel” anew, re-emphasizing what He knows of Jacob’s tenacious fighting in prayer to prevail a few years before near the bank of the Jabbok (v. 10). What He calls the man is a witness to the value that He sets on prayer that wins with Him! God help us to be like that!

Not only does God call Jacob by his new name again. He also characterizes Himself by a name, a description, the same title with which He approached Abraham (Gen. 17:1). That occasion was one of similarly repeating His covenant promises and there even giving the symbol or token of the covenant, circumcision. It was also a situation accompanied by His desire for Abraham to walk before Him and be perfect in a sound, all-out commitment. All those associations except circumcision are pertinent in Chapter 35 as well. God is El Shaddai, using a term for a mountain hulking in awe-inspiring greatness before a man, a description conveying His great power to see the promises through. As some have styled the thought, He is “the God who is Enough!” His expansive sufficiency stands as a striking stimulant to this “Israel” or any who struggle in prayer. Through Him one is able to overcome.

He dubs Jacob by a new name, He characterizes Himself, and then He confirms what El Shaddai is adequate to fulfill. In verses 11–12, He can challenge Jacob to be fruitful and multiply in descendants because His own power and promise guarantee that the covenant is bound to prosper through him and his people. The plan initiated in 12:1–3 calls for a nation, even nations and kings (17:6). Then, too, it includes the land guaranteed to Jacob and his descendants as early as 12:7. All of this could snatch the breath away. Jacob is no doubt stoked with new assurance that God’s word gives. His worshipful response (vv. 14–15) is to show his commitment in two ways. He re-enacts the kind of scene he had had years before when he first saw God there. He sets up a pillar marker, pours a drink-offering on it, pours oil on it to identify it with God’s confirmation, and in a second step affirms the very special place afresh. It is “God’s house.” And his reaction is fresh commitment.

Again it is strange that no words of prayer explicitly appear. Still, many details are suggestive that he surely would pray at such a time. How very meaningful would be prayer to thank God for His accomplishment, for safe arrival, for what the altar memorialized, for the years of Deborah’s ministrations, for God appearing anew, and for so much more. And how apt to the situation to praise God as he had in 32:10 for His covenant loving-kindness, and for all He was as El Shaddai, God of Bethel

Principles can reasonably occur here. First, if we mean business with the Lord, we trust Him, and not false gods that people rely upon. Isaiah 41–48 later gives many reasons not to depend on gods that are not God but the creations from the hands of men. Second, God can give His sure signal to return to an earlier contact with Him that is more true. Let each one ask, “Is my heart ready to surge or to slump at His summons? Third, a believer who takes a clear stand for God may have a strong influence on others who need to look to Him alone. Fourth, even a leader who has failed to trust God can do an about face before God and others who know of his failure, and still have clout to lead others with him. Fifth, when a believer draws near to God, God draws near to him (cf. 35:8–9; 2 Chr. 7:14; James 4:8).

Genesis 37–50

Joseph and Jacob

Few servants of God shine for sterling character as Joseph does on the pages of the Bible. Certain names that would spring to mind could be Samuel, Nehemiah, Daniel, Ruth, John the Baptist, and the apostles John and Paul. But one of the surprising things in the Joseph story is the infrequency of direct references to his prayer. We would expect to find the Joseph chapters (Gen. 37–50) saturated by communion with God.

The main focus in all this section is on the initiating work of God, sovereignly engineering His progress in effecting steps forward for His covenant people. In the book overall, His action is foremost. He created, He commanded Adam and Eve, He brought the flood, He led Noah to pronounce a prophecy, He called Abram, He appeared to reaffirm His covenant, He sent Joseph ahead to Egypt to become a savior to His people in famine. It may be the studied emphasis in Genesis 37–50 on just the narrative of the story and God’s providential control that leads the writer to mention so little about prayer.

Joseph

Whatever the reason, the narrative is rich with material suggesting a prayerful Joseph. So as a preparation for passages on the certainty of prayer (reserved for later), three lines of emphasis suggesting the relevancy of prayer can help. These are Joseph’s circumstances for urgent prayer, his consciousness of God that would make prayer a native breath, and God’s care for him that would stimulate prayer in quite natural ways.

His Circumstances for Prayer

Joseph appears in one predicament after another that could draw him to God in prayer, yet the passages skip over this. But the same phenomenon applies to other leading characters in Genesis. Abraham is not said to pray where prayer was extremely relevant in several of the chapters. Examples are his crisis in Egypt (12), his temptation to resort to Hagar to gain a son, his securing of the promised son and the conflict with the maid and the other son, his great loss of Sarah and his marriage to Keturah.

The same is true with Isaac in 26:1–22. And Jacob’s possible prayer life goes without note in his crucial winning of the birthright, his seeking Isaac’s blessing, all of the time when his wives need God’s help to conceive children, and in his stay at Shechem.

Silence about prayer meets the reader in most crises of Joseph. The situations called for God’s help. Such was the lad’s desperation imprisoned in a pit without a drink, waiting to be slain. Agonizing moments while the brothers bartered with caravan traders spring to mind, as does the camel carrying the boy to a far land away from his waiting father. How urgent prayer was when Potiphar’s wife was using her wiles day after day seeking to entice Joseph into compromise. How relevant prayer could have been when Joseph thought of the seductress retaining his garment and rigging a case to pour into her husband’s ears when he came home. Then Joseph was cast into prison, where prayer was critical for a way out.

These and many other difficult moments were opportune to draw appeals from Joseph’s heart and lips, just as Jacob’s peril in meeting Esau stirred him to pray.

God’s Care and Prayer

Many passages spotlighting God’s faithful blessing fit well with faith as in prayer that is so spontaneous with commitment. Thanksgiving in prayer, for example, would be difficult not to imagine for blessing at Potiphar’s house (39:2, 3, 5, 21–23) and in the prison (40:3, 4). And God’s care brightening the young man’s daily life goes well with a principle of petition casting all care on God who cares (cf. Ps. 55:22; 1 Pet. 5:7).

His Consciousness of God

Joseph’s tender God-consciousness bespeaks a spirit that communes with God and relies on Him. This seems apparent in several clues.

God’s plan. Joseph began to have very attention-rousing convictions that God was pursuing a plan for him and his family after two early dreams (Gen. 37). This would add to whatever details his father had taught the children about God’s covenant drama. The strong words of Joseph to his brothers about God sending him before the family to Egypt and God’s over-arching superintendence of all the events finally for good reflect his conviction of a master plan. Even in the finish of his life Joseph is God-conscious, so much so that he is passionate to have his family inter his bones, put them in the land of the plan.

God’s person. Joseph so respects the Person of God that he can react to sexual temptation with the reverential awe due Him. He chooses to do what is in harmony with His Person, what will please Him. To yield to what Potiphar’s wife is lusting to indulge in is unthinkable distortion. Later Joseph can testify to his brothers, “I fear God” (42:18). This respect for the Person of God, this sensitivity to what fits with His nature and His will is decisive for Joseph’s actions. He mercifully releases the brothers from prison and holds only Simeon, letting the others trek back to Canaan that God may carry forward His plans for the family.

That sort of tender prompting to do what displays respect for God suggests a heart ready to be close to Him in prayerful longings.

God’s priorities. A prayerful attitude of priority for God’s ways surfaces in Joseph’s overall tenor of things that are important. His consistent purity shows the fruit of the Spirit that the Scripture refers to later. All nine aspects listed in Galatians 5:22–23 are obvious in Joseph. Love for God appears in his refusal to sin with his master’s wife; a proper love for her and her husband shines there too. And Joseph loves his brothers, who had dealt him sharp heartache. Joy is clear when, in the prison, he asks the butler and the baker why they look so glum; Joseph apparently is cheerful. When he can name one of his sons to honor God having made him forget all his trouble and his family back home (41:51) he seems to be composed, at peace. He shows longsuffering to his brothers and is gentle with them. Goodness toward Potiphar when he will not take advantage of the master’s wife during his absence is obvious. His goodness to receive his brothers and meet his family’s needs even without charging them is pronounced. He is faithful to carry the truth to his father when he is young, faithful to serve Potiphar in a shining way, and trustworthy in prison work. Meekness is manifest in his submission to God’s providential will (45:5–9). Finally, self-control is plain in episode after episode. Joseph is disciplined to integrity facing the purring temptress, keeping his composure while for a time not revealing his identity his brothers, and following through on his pledge to bury his father in the covenant land.

One further aspect points out Joseph’s sharp consciousness of God.

God’s provisions. Joseph was so aware of God supplying what he (and God’s will) needed that he was confidently expectant. He looked to God to give him the interpretations of dreams that were from Him (40:8; 41:16). And God gave him the interpretations as a usable channel. God had supplied the sufficiency to help Joseph forget his troubles and his far away family (41:51). This was not to blank his memory of these, but to feel adequate to cope with the pain and be occupied with other things as he rested in God until His time and way became clear. Joseph would remember the dreams God had given him in his boyhood and meditate on God’s covenant kindness. God’s provision was strongly on his mind and lips when he said that God had sent him to Egypt; in his view of things, his brothers were not foremost in doing it after all (45:5–9).

Prayer in keeping close accounts with God would seem extremely cogent in a life so overshadowed by God’s plans, God’s Person, God’s priorities, and God’s provisions.

It has been the aim in the preceding pages on Joseph to dwell on evidences for him praying even when direct praying is not on the scripture pages. Now, by contrast, the spotlight changes in the next section to clear references to praying.

Before entering into that, reflect on a principle in general for prayer. Some in Scripture, like Joseph, are notably godly and probably steeped more in prayer than specific references may show. One can think of Caleb, Othniel, Jonathan, Ezekiel, Joel, Amos, Micah, and so forth. Let it be true of us, whatever some written record of us that may or may not emphasize this, that our hearts and lips are in frequent engagement with God. Another obvious guideline is that a life lived to God’s glory as Joseph’s was can be a life stayed on Him in prayer.

His Certainties of Prayer

Genesis 43:29. Joseph utters a prayerful intercessory wish for God’s gracious dealing toward Benjamin. It is a scene in which the Egyptian leader is caught up by incredible emotional stirrings. He has just looked out and picked his youngest brother from the band of men visiting him. The sight of Benjamin arriving from a home far away after twenty years is enough to rock Joseph to the depths.

How he would love to throw patience to the wind, rush to his brother, kiss him, and clasp him in a warm hug (cf. 48:10). How intensely he must have felt a surge to speak out his heart to the young man. But Joseph summoned resolute self-control. He could not let his feelings burst forth yet. He must let the drama with the brothers be played to the mature point.

First, he seats the brothers in the exact order of their birth, a spectacle which strike them as uncanny, provoking their awe at such accuracy. Then he would give Benjamin five times more on his plate than for any other guest. This special favor would give a strong hint of unusual feeling for the youngest. That could set the brothers’ curiosity ticking. From where, from whom could such feeling for Benjamin most naturally come? And Joseph’s own mind would flash back through the years to the prayer of his own mother, Rachel, assuming she had shared it with him later. It was the time of his birth, an answer to her prayer and occasion for her fresh prayer for God yet to add another besides himself. God had answered. Benjamin, son of the same mother!

But here, before seating and serving, Joseph cannot restrain himself from one thing, prayer. It flows forth so spontaneously, possibly with his hand going to his brother’s head or shoulder. His eyes, at least, fixing on Benjamin with love. Yet Joseph prefaces the incident with a question to the other brothers, so as to appear casual and not give away his identity yet. The prayer is one of wishing or invoking God’s blessing, in essence an expression of an intercessory desire. The probability is that Jacob had shared with his family so momentous a thing as Isaac invoking a blessing on him from God.

A kind of blessing in prayer came so naturally to Joseph’s lips now. It came within a long line of prayers interceding for God’s graciousness, a stream of wish utterances such as in Numbers 6:24–27 and Psalm 67:1, even as before and after Joseph’s case.

God would answer the prayer. His graciousness would be shown through Joseph himself who prays, at the meal and later on Benjamin along with the entire family. God’s reply would be with great provision.

A fitting outline of the prayer passage above is this: Joseph’s Invitation to His Home (43:16–28); Joseph’s Invocation on His Brother (v. 29); and Joseph’s Interlude of Weeping (v. 30).

The time in secret, with tears flowing, is almost certain to have involved prayer. A man just coming off prayer, and being conscious of the priority God had in all things would find it relevant to pray again. Prayer in gratitude was apropos for incredible things—for God having at long last brought all of his brothers to him; for God having spared Benjamin heartache such as his own; for news that his father still lived. Just as timely for the situation was petition—for his wise steps in preparing his guilty brothers for his disclosure to them. And intercession would be extremely opportune—for his father to survive to be reunited; for the effect to be powerfully helpful to the brothers in dealing with God and with him about their wrong; for a reaction in the Pharaoh to go along with the will of God.

A principle pertains in 43:29. Those who know the Lord may at times pray particular blessings for people whom God has highlighted on their own hearts as special.

Genesis 48:12. Jacob wishes to pronounce covenant blessing on Joseph’s two sons. More detail is devoted to this later in regard to Jacob since the present prayer has him invoking the blessing. Joseph as the focus at the moment can be summed up in two points.

First is the blessing itself which Jacob voices (vv. 8–20). Second is the bowing (v. 12). Joseph bows in worship before God whom his father is invoking. His act of deep respect for God and His will in the blessing would reasonably go with prayer thinking and possibly voicing praiseful adoration and affirmation of the respect with which he values the blessing. His sons had been born in Egypt and heard only their father’s stories of the God of Israel, His covenant, and Abraham, Isaac, and Jacob. Now reality was truly facing the boys with covenant blessing, this in the very presence of the grandfather himself who was in the line of the blessing. This was a big day in their lives, as in Joseph’s, and Joseph would want them to receive the fullest impact from it and from God who gave the blessing.

A principle is easy to see here. Like Jacob, we too can pray for blessing on grandchildren. Of course the same principle can relate to any member within one’s own immediate human family. For most of us, a family tree even in our own generation can include many, and so right here is a potentially long prayer list and opportunity to have an impact. Our prayers would not be limited to our own relatives, but also devoted to those in the wider family of God, for the unsaved, and anything in life.

Jacob

As strange as it may seem, more specific prayers in Genesis 37–50 come from Jacob than from Joseph. The latter was very godly in his submission to God’s will and played the very great role in God’s will as a deliverer of the family in need. Still, Jacob or Israel is in the succession from Abraham and Isaac and is the father of the sons overall who will multiply into tribes and the nation.

It is from Jacob that the blessing of the covenant is passed on, humanly speaking. And so Jacob comes back to play a strategic role in which prayer is right at the heart.

Genesis 43:14

The plan for a second trip. Persisting famine and dwindling supplies drive Jacob to send his sons back to Egypt. He even braves the trauma of parting with Benjamin. The risk is great for his youngest son, even for all the sons. This draws him to prayer.

The prayer for God’s blessing. He pleads for God’s gracious blessing upon all of the sons as he will wait for their return.

First, Jacob mentions the sufficiency on which he depends. May “El Shaddai” work compassion to move the Egyptian leader. Jacob goes back to the greatness of his God as depicted by this description. God had designated Himself this way to Abraham (17:1) and to Jacob (35:11). He was the God who was big enough to do all the impossibilities within His will. He was great like a mighty mountain looming up before men. He was sufficient to multiply His covenant people, give nations from them, promise to raise up kings, and assure He would give care to His people. He was the God big enough to bless the momentous journey when so much was hanging in the balances. Yes, He was the God to whom Jacob could make his appeal.

God was adequate—more adequate than Jacob’s faith came up to. For before the verse ends, the praying man shows he is not certain how things will turn out. Possibly Jacob is just showing that he supposes that God may will to bereave him of his sons, as he had once thought that Joseph had been taken. How kind of God to hear a prayer of His covenant man even when it flickers, coming short of the full faith that might be there. How often this is true of us, who trust God but still are beset by elements of uncertainty.

The specifics of the prayer. Jacob is very definite, right to the point as he had been when fearing to face Esau (32:9–12). He makes intercession for God’s giving compassion to the Egyptian man in command so that the sons might receive this kind of bounty. The travelers indeed stood in dire need of God’s special working in the leader. Along with other problems the journey held. Monies for goods brought back on the first trip had shown up in their sacks, making them appear to be thieves. To go back now was to walk into high danger if the leader thought their explanation a tall tale.

The prayer also pleaded for release of the captive Simeon and the safety of Benjamin. The leader had made a special point of asking about the younger brother. So, who could know of the designs he might have to keep him as he had Simeon?

The scenario he fears. Jacob is so pressed by the urgency for provisions that he must order the trip. If the results prove so disastrous as loss of his sons, he is resigned to this. So be it. He hopes for something far better, and he has a God who is able, but he does not shine with the most sturdy faith. It is like this for all of God’s people as they pray, at one time or many. God desires to see perfect faith, but in covenant kindness He blesses even when we fail at it.

Principles register their impact. One relates also to 43:29 and 48:12 noted above. We should pray for family members and others to be kept safe on a journey or a mission, and for God to meet their needs. In this case Jacob pleaded for his sons on a long trek. He probably also prayed, at various times, for family members in other matters—for example for Dinah and his other daughters. In all matters we may call on God for our children too (cf. Job 1:5). Here alone is a ministry that has great repercussions. Are we committed to it or shirking it and letting the ministry slip past?

Genesis 46:2

This transpires much later. The God whom Jacob trusted in 43:14 has answered his prayer despite flawed trust. He has kept all the sons safe. He has not only inclined the leader to show compassion, but he had given far, far more provision than Jacob had even envisioned. God’s supply is above all he has asked or thought (cf. Eph. 3:20). Still that is not all. The leader who displayed the compassion, in God’s extraordinary sufficiency, is Joseph! Unbelievable. Yes, at first (Gen. 45:26), it was. Oh, Jacob, of little faith, why did you doubt? How like the God of power this was. How like El Shaddai!

Once Jacob collects himself, grasps the mind-boggling reality of this work by God, and starts on his trip to see Joseph, God reappears. He reassures His covenant man that He will take care of him even when he goes out of the land. This is as God had shown His presence at the top of a staircase many years before when Jacob was ready to go out of the land (Gen. 28).

His remembrance in sacrifice (v. 1). Stopping at Isaac’s home area, Jacob paid trusting tribute to the covenant God, his own God (28:21) and the God of Isaac. The emphasis is on His being God of his father Isaac to underscore the continuity Jacob feels with the covenant line. He is conscious of God’s covenant grace, upbeat as God’s safe-keeping of Joseph and the entire family has cheered him to be. Thoughts of the covenant continuation would also be filling his mind with wondering about going out of the land.

In grateful worship the head of the family honors God with sacrifices. The movement of his devotion is in thanksgiving/praise. But it also is in seeking God’s confirmation in a petitionary quest, for Jacob feels need of definite go-ahead counsel. This is the first mention of him offering sacrifice since 31:54, though the record does not always refer to instances when this or that occurred.

God’s reassurance in speaking (vv. 2–4). Two points are parts of this go-ahead to the covenant head.

First is a calling of names, Jacob’s and God’s (vv. 2–3a). God initiates the speech, calling “Jacob, Jacob,” repeating the name for emphasis as a strong attention-getter. The prompt response is “Here I am.” It is not insensitive prayer being squeezed out of the man, but a sensitive reaction affirming his alertness, arousal, and availability to act at God’s desire. It is brief, to the point, tenderly in a listening attitude. It is like God’s own preparedness to act on a believer’s behalf in His instant “Here I am” to answer prayer (Isa. 58:9, same word). He is the God who is there.

The calling of names continues with descriptions for God. True to the intent of Jacob in verse 1, the One responding to the sacrifices is the covenant God, “God, the God of your father. . . .” Jacob might well be stimulated to think back to God answering Isaac’s and Rebekah’s prayers, confirming His covenant, giving peace with his neighbors, and leading Isaac to pronounce the blessing on Jacob. Of strong relevance, too, since Jacob is set to leave the covenant land, would be Isaac’s emphatic pledge to him that he and his descendants would possess the land (28:4). That encouragement had come also when Jacob was set to leave the land.

The reminder that this was the God of his father could also stir Jacob to quick recall of God being with him too. Over and over again God had continued His covenant goodness even to him. As he would exult in celebration later (48:15) God had been his shepherd all his life (cf. Ps. 23:6).

Such a cheering calling of names prepares aptly for a confirming of the move.

Second, God’s reassurance comes in a confirming of the sojourn in Egypt (vv. 3–4). The confirming draws its force from the calling of the name that stands behind it as its guarantee. God expresses His promise in four steps. He pledges:

(1) His advancement of Jacob’s descendants to see the covenant expectations through (“I will make of you a great nation”).

(2) His abiding with Jacob personally (“I will go . . . with you”).

(3) His assurance of a return later to the covenant land (“I will also surely bring you up again”).

(4) His attention through Joseph (“Joseph will close your eyes”).

These are strong reinforcements, certified by a mighty name. So the next thing for Jacob is rising to go, trusting the promise of God (v. 5).

Among many principles that fit the case is this. In all of life or in some special venture touched with awesome possibilities, we should spend vital time with God. A second, related guideline is to live in such sensitivity to the Lord that when He speaks we will hear and be instantly at His beck and call (“Here I am”). Today our main way of keeping sensitive to Him is to be ever listening to take in His written Word in Scripture saturation. When we are ready to listen, He will pour this into us and guide us wisely according to it, as in Jacob’s case He guided by His Word in a personal appearance. We now also see the prayerful lesson of. Psalm 119:133, “Establish my footsteps in Your Word,” and the principle of Proverbs 3:5–6.

Genesis 47:7, 10

Soon after the drama of God reuniting him with his beloved Joseph in Egypt, Jacob accompanies Joseph to pay a courtesy call on the Pharaoh. He prays during the interview!

The introduction to the Pharaoh (v. 7a). Jacob would be glad to see the potentate whose generosity God had stirred to support Joseph in his gracious care. The leader would be honored to meet the head of the family from which he had gained so wise a controller of all he had. It was without doubt a momentous interchange by two men. Each was great in his own venue, one in worldly authority over his nation, under God’s providence (cf. Ps. 75), the other in God’s momentous plans set on embracing peoples of all nations.

The interchange with the Pharaoh (vv. 8, 9). The head of Egypt asked Jacob how old he was. Jacob was forthright. He was 130, and this is later seen to be seventeen years before his death (47:28). He humbly and candidly sums up his life made of years few and unpleasant. He dwells on the difficulties, the dark side, when he could better have testified so richly of great goodness God had dealt. He did not snatch up and redeem this opportunity (cf. Eph. 5:16) but let it slip by, as God’s people so often do. He did at least bear witness to the longer lives his forebears had, and this reflects on the bounties of their God.

The invocation upon the Pharaoh (vv. 7b, 10a). In this prayer, Jacob was definitely bearing positive impact while he had the opportunity. He blessed the host when entering and when exiting, when first introduced and before he went his way. His pronouncement of blessing was in essence a prayer wish energetic for the leader’s best interests in his life and governance. It was a kind of intercessory gesture calling on God to show His hand for good. The element of prayer was of the essential spirit of praying for secular governmental leaders in later Scripture (Ezra 6:10; Jer. 29:7; 1 Tim. 2:1–2). Jacob was of this inclination, though he did not have the light that the subsequent scriptures provide.

A good principle sifts from this. A believer can pray even during contacts with unbelievers and pray meaningful things that relate to them. God may incline a pagan’s heart to Himself through a gesture of kind concern. A ministry of this kind expands to various situations, such as later Scripture shows in believers asking God to give peace to Babylon (Jer. 29:7), and believers praying for kings and others in authority (1 Tim. 2:1–2).

Genesis 47:29–31

Seventeen years have come and gone in Egypt. Jacob, knowing that the shadow of death was on him, wants Joseph’s promise to bury him in his beloved covenant land.

The request of Jacob (vv. 29, 30). He asks Joseph to perform the gesture of guarantee and to promise in solemn oath before God to lay him to rest in Canaan. Joseph is his choice because he will transfer firstborn rights to him (48:22), forfeited by Reuben in 35:22 (49:4). Jacob intends for Joseph to take the lead in this, even though he also charges all the sons to carry it out (49:29–32). They do, as Joseph is in charge (50:4–14).

Placing the hand under the thigh is a sign attesting that one will fulfill the oath affirmed. Abraham’s servant using this custom in Genesis 24 has clarified that. It is an act signifying the idea, “Be assured that what you would do by your own power were you able I will most certainly do in your behalf, God attesting what I pledge to you.”

The response of Joseph (vv. 30, 31). Joseph agrees to this burial wish, then affirms it in the oath. He places his hand on his father’s thigh and invokes God’s witness by prayer.

The result in Jacob (v. 31b). The aged father bows, probably in prayer as suits the great occasion. What he says might be in praise to God who had assured him in 46:1–4 and now assures him anew. Or an intercession for God’s help to Joseph would fit. At any rate, he feels at rest that the Lord will bless so that all goes well.

A principle in this is reasonable, based on Joseph appealing to God in an oath prayer and others (cf. 1, 2 Sam., etc.), summoning Him to see them through to fulfill godly aims. We, too, can pray relying on Him to help us stay on a path true to good goals.

Genesis 48:8–20

Jacob utters a prayerful prophetic pronouncement of blessing on Joseph’s two sons.

His asking for the sons (vv. 8–11). He appeals to Joseph to bring the sons before him to receive his blessing.

The arrangement of the sons (vv. 12–14). As seemed natural due to custom, Joseph stationed the sons with Manasseh the firstborn to Jacob’s right. The grandfather then could easily place his right hand on Manasseh’s head and his left on Ephraim’s. But Jacob would deliberately insist on crossing his arms to lay his right hand on Ephraim to receive the greater blessing (vv. 17–19).

His adoration of God for the past (vv. 15–16a). The blessing begins with Jacob’s focus on the God from whom the blessing comes. He sees himself only as God’s channel to voice the blessing. His words are the prayerful essence of praise, adoring God as God of the fathers (Abraham, Isaac) and God of faithfulness in his own life. He bridges past and present, sensitive to covenant continuity. In the life of Jacob, God has been the shepherd through all his days and the redeemer keeping him safely in the face of all evil. His thoughts are steeped in thanksgiving that credits God for everything that has blessed him. In such a sense of personal endowment, he is ready to pass the baton to the future generation, his grandsons here and his sons in 49:1–28. To Joseph and his sons, a testimony of this nature from the forebear would be very encouraging. As God had been faithful to all the covenant people up to now, they could thrill in His aims to be compassionate to them.

His anticipation of God in the future (vv. 16, 20). The patriarch pronouncing the blessing, which is his own prayerful wish as well, conveys it in four aspects:

(1) Prosperity of the grandsons (16). This is in identification with the names of Abraham, Isaac, and Jacob and by an increase to become many. God would give the fulfillment in their being called sons of Abraham, sons of Israel, and descendants of all the three patriarchs. Realization would also be in tribes filling the promised land.

(2) Perpetuity of the names (as above).

(3) Plentitude of the descendants (as above).

(4) Priority of Ephraim (vv. 17–20). God had already sovereignly chosen others in the covenant line for priority, Abraham, Isaac and Jacob. Now He exercises His prerogative again. He leads Jacob to show this by the arrangement of his hands and the assertion of his lips. Ephraim, in his later tribal territory and significance, would be the greater. The blessing given to both would give rise to a saying among Jacob’s descendants wishing blessing like that shown to Ephraim and Manasseh. Consider a principle of prayer. What one prays that is in accord with God’s intentions in His Word and plan he can have confidence God will usher to its answer. Solomon pleaded in his temple dedication prayer for blessings to His people even in later times (1 Kgs. 8), things God would do (cf. Dan. 6:10). And Daniel, in accord with God’s Word that he had studied, appealed for the very blessings that were on God’s heart to fulfill for His people (Dan. 9:4–19; cf. also Jer. 29:10–14).

Genesis 49:1–28

Another enactment is crucial to Jacob while he yet lives in the present life. Again, as God’s mouthpiece, he is moved to bless, and this time he blesses all his sons. His words are a prophetic pronouncement as God moves him, coordinated with aphorisms of character his sons have displayed or the Lord shows their descendants will reflect. His own freedom to speak what he has rightly observed, or his feelings such as displeasure with Reuben’s sexual wrong and Simeon’s and Levi’s cruelty still find expression. As in inspiration through any chosen channel, God is able to voice aspects of His will in a blend with elements the person himself feels.

The blessing is on all of the sons, each in the measure that God gives (v. 28). When Jacob curses, he curses the sin his sons committed but does not curse them personally (v. 7). The blessing through the human vehicle permits the strain of prayerful wish to blend in, as in verse 18. There, Daniel in his future development will gain success as in judging and conquest (vv. 16, 17). Yet any success should be sought in the spirit of trust in God that the prayer articulates. This is in looking to God to effect His deliverance, by His power. This is affirming in prayer one’s reliance on Him.

Now it is time to look more fully at prayer in the patriarch’s last words.

The call of Jacob’s sons (vv. 1, 2). The father summons the sons to his bedside. He has things to speak before it is too late (v. 1), and he is earnest that they are all ears (v. 2). He mentions their listening twice.

The character of Jacob’s speech. One can note several things, at least five.

(1) Its prophecy. Moved by God, who knew the future and actually planned it in covenant faithfulness (12:1–3), Jacob is enabled to speak this. He is God’s mouthpiece as Noah was in 9:24–27. His words relate to what will happen to his sons’ peoples “in the latter days.” The phrase, as becomes clear later, is apparently elastic, since in the continuity of the peoples’ future various times are parts of days later than Jacob’s speech. The words can pertain to not-too-distant times or to times very far off but relevant to the descendants (Heb. 1:1–3).

Relevancy of Jacob’s words, even to times of the Messiah centuries later, becomes evident when God leads Jacob to utterances about Him. This seems to be the case in 49:10. The one destined ultimately to wield the king’s scepter in Judah’s line is “the one to whom it is, or belongs.” He is the great Shiloh. And in verse 18 the salvation for which Jacob waits is that which the Lord will effect. As later Scripture in the continuity of covenant dealings with this same people defines, His salvation is ultimately in the Messiah, and in a Messianic era (Isa. 9:6, 7; 59:16; 63:5; Acts 4:12). Far more can be a part of God’s providing salvation to satisfy Jacob’s longings than Jacob at that time so far grasped.

(2) Its purpose (v. 28). Jacob’s intent, as God is speaking His will through him, is to “bless” the sons. The prophecy will articulate the aspects of blessing.

(3) Its plentitude. That the aim is to extend the blessing to all of the sons and their descendants is made clear in definite ways. The blessing is for “the twelve tribes” (v. 28), not only some of them. It is for all twelve, “them” and “each one.”

Cursing is here, but in the wording it is directed not just against perversity, but persons—for example, against the anger and cruelty Simeon and Levi had displayed (v. 7). Yet the sin which is condemned does relate to people or their descendants losing privilege they might have had. Reuben was guilty of incest and will not excel (v. 4). Sin of Simeon and Levi leads to their descendants being scattered. Simeon would receive tribal land only within Judah’s, and Levi no land inheritance in one place but scattering to forty-eight cities amidst other tribes (Josh. 19:9; 21:1–42).

Still, blessing is retained in some measure. All the peoples would have the privilege to hope in God for salvation (v. 18). All would receive benefit from kingly rule through Judah and the ultimate king in this line (v. 10). God would value the Levites’ stand for His word with Moses against idolatry (Ex. 32) and set them apart to a special distinction (Deut. 33:9). They would minister spiritual blessing to people of all the sons’ descendants (Josh. 21). God would give His help to His people as the Strong One, Shepherd, Stone, and Shaddai (Gen. 49:24–26), and not only to Joseph’s people.

(4) Its perceptiveness. Jacob exhibits his awareness of character traits his sons had shown. Reuben was, as in his sexual failure, as unstable as water that does not check itself but runs at its own impulse without control. Joseph was fruitful (v. 22; 41:52). Judah had plunged into sexual immorality (Gen. 38) but rebounded to show leadership in readiness to risk his own future to help his father (43:8, 9; 44:18–34).

God can, of His own will, honor good qualities in a son’s descendants, as leadership in Judah’s line and fruitfulness in Joseph’s. But He also holds individuals accountable for their faith and obedience to Him in the final analysis. His approval is not automatic, ironclad.

(5) Its prayerfulness. On the one hand, God leads Jacob to make pronouncements about the future. On the other, this is finally coordinated with His working His will in permitting Jacob freedom to voice prayerful wishes. These are evident at times.

First, prayer is clear in verse 18. The overall context entails the pronouncements of blessing in verses 3–28. The closer context is the prevailing of Daniel (vv. 16, 17). Right at this point Jacob spontaneously steadies his heart in prayer for deliverance (v. 18). “For your salvation I wait, O Lord.”

The prayer is one of affirmation. Jacob declares the working of God, “your salvation.” Then he also affirms the waiting that is his own part. He waits or hopes in what the Lord can do. He trusts, expecting deliverance to come from God and not by mere human efforts. Any victory by Dan, or others, ought to be sought in this source, not by falling back on human sufficiency.

How well Jacob now knew this. He is so clear a few verses later that Joseph’s arms drew success from God’s hands. The secret is in having strength from the Strong One, shepherding from the Shepherd, security from the Stone, sufficiency from Shaddai, the God who is enough (vv. 25, 26). Drawing from this source is the secret of blessing. Jacob had realized this at Peniel. “I will not let you go unless you bless me.”

Second, prayer is also the probable idea in Jacob’s words to Joseph (v. 25). As above, the secret is to receive “from the God of your father (of Jacob), may He help you, and from Shaddai, may He bless you with blessings. . . .” A spontaneous and natural voicing of intercessory wish at these points seems to be the idea. The verbs for “help” and “bless” in the third person singular (“He”) are in the imperfect aspect and have a letter waw prefix which indicates a volative idea, a wish.

God can lead a man to speak His will in the process of inspiration, and help him to blend his own prayer desire in harmony with it. The more that prayer is all that God can enable it to be the more it is an utterance of His own will, what it pleases Him freely to give. This becomes clear in many passages (Jer. 29:10–14; 33:3 with 4–18).

Third, prayer in the last speech of Jacob follows in a natural way after prayer in 47:31b and 48:15, 16. Fourth, it fits the context for Jacob to leap into prayer at times just as he can be personal in his words at other times. He speaks of “my firstborn,” Reuben, “my son,” Judah (v. 9), “I wait” (v. 18), and “my ancestors” (v. 26). Fifth, Jacob nearing his death can pronounce the future of his sons and infuse prayer with this just as Moses approaching death blesses Israel and intersperses his prayer with this. Moses does this in Deuteronomy 33, praying often (vv. 7, 11, 12, 13–16, 24, 26).

Prayer in Jacob’s life, as the survey reveals, shows up at least sixteen times from Genesis 28:20–22 to 49:25. This is slightly higher than the thirteen times recorded of Abraham. The high probability is that for both men the times mentioned are selections focused to more notable occasions. Prayer may have marked them in more episodes than these examples.

The principle on prayer here is essentially the same as above, climaxing 48:8–20. Prayer that seeks what is truly in harmony with some specific thing God validly shows by His Word is His will can gain its answer in His timing, even if not ours. Men’s hearts can blend with God’s heart in agreement; as we abide in Him. We can ask what we will that His Word surely teaches is His will (John 15:7). Then we can submissively leave the results to His faithfulness as He works out the plans of His wisdom.

Prayer in Exodus

Introduction

Exodus highlights the reality of redemption out of bondage. More will be said later of this, but prayer to God finds frequent place in the forty chapters. Seeing how it is woven into the very fabric of the book is an eye-opener to the importance God and the Exodus writer attach to this communion.

As in Genesis, prayer is important in explicit references and also where nothing at the moment is said of it but in such situations in which later Scripture reveals prayer as fitting.

The direct cases meet the reader from Moses’ words to God in Chapter 3 on through many of the chapters. This study soon will concentrate on these, one by one in successive steps, as they appear. At this point, a survey can help us see how prayer suits various cases.

Prayer is relevant in relation to many things of which the book speaks. Here are matters that quite readily give impetus to prayer from the human heart in other parts of the Bible, pertinent in their essence just as matches our situations today

1. God is an encouragement for prayer by keeping His promises, such as by increasing Abraham’s covenant people (Ex. 1–2). God had promised to bless the patriarch’s descendants (Gen. 12:1–3), and Joseph had predicted God would follow up on this after he passed from the scene (50:24–25). When God keeps His Word, this is a prompt to count on Him even in more prayer. This can issue in praise for His faithfulness, rehearsing good things of His bounty, and even requests for added blessings that such kindness inspires. Believers are more ready to trust God to bring His latest promises, as well, on to their fruition. Jeremiah will become a prime example of expectancy that God is sure to do what He pledges—for example, gather Israelites back into their own ancient land (Jer. 31–33, cf. especially 32:17).

2. God was sensitive to answer His people’s appeals for help when they felt cutting lashes of bondage their taskmasters laid upon them (Ex. 2:23–25; 3:7, 9). He acted by preparing Moses to lead them out to freedom (3:17).

3. Moses utters his own first recorded prayer in his “Here I am” (3:4), answering when God speaks out of a burning bush to seize his attention.

4. God not only blessed Moses’ mouth with words to be a leader (4:10–12), and provided Aaron’s mouth as well (4:14–16) and even great miracles (4:17). He enabled Moses to become mighty in prayer so that he often called down new plagues on the Egyptians who enslaved his people (Chaps. 5–14).

5. Prayers related to the plagues was in view of God’s care and power that set His covenant people free from Egypt (Chaps. 5–12), also protected them on their way out (13–15), and after leaving (16–18). For us today to see what God did is to sense new impetus to trust God to deliver us, too, as we pray with trust to have His help coping with the odds we ourselves face.

6. God made heaven and earth in Genesis, and now in Exodus makes the facets of His law to shape His people (Ex. 25–40). Those who trust Him are often occupied in prayer and in other ways to count on His nearness and do His will, just as Moses’ prayers are to a God of awesome resource (Chaps. 3–14).

7. As God displayed power to answer prayer in Genesis, He also does, even in other ways, in Exodus. Prayer is to a God who made Moses’ mouth and can help him speak, a God who sovereignly arranged to train him in a queen’s home, who spoke in a burning bush, and who acted in power over various aspects of nature in the plagues. Looking to Him is looking to a God who led His people by a cloud and a fiery pillar and raised the waters of the sea to open a way out to freedom. Prayer is to a God who caused water to gush from a rock and bread to fall from the sky. It is to a God who gave His pattern from heaven for building a worship place on earth where He especially would meet with people (25:8).

8. Prayer in praise is the great theme in the celebration over God delivering His people through the sea (Chap. 15). Even where a passage’s brevity is silent about prayer, those involved could well have prayed, as the midwives God protected might give thanks (1), and baby Moses’ parents would feel gratitude for God saving their son’s life when lives of other male children were being snuffed out (2).

9. Prayer even about details can gain impetus from the fact that God shows His concern for the minutiae of life. He cares when a man strikes another and kills him (21:12), for fairness when one accidentally puts another to death (21:13), and when a son curses his father or mother (21:17). It is on His heart when negligence contributes to a death (21:29). And He wants one to make restitution for a hurtful wrong, showing that he cares properly about it (21:33–36). He is concerned about a man being free to protect his home and family when a thief breaks in (22:2) and is kind to the widow and the orphan (22:22). When the needy cry, He is sensitive to hear (22:23), and He wants men to be careful not to bear false witness (23:1) or have their hand out for a bribe (23:8). He wants worship offered exclusively to Him (20:3–4; 23:32–33) and desires worshippers’ gifts to further His tabernacle work (25:1–7; 35:4–9).

Those who pray about details can be sure God is interested, for He created the things of heaven and earth. In Exodus, He is even particular about how furniture is made, which colors are most suitable for tabernacle accessories, and the preciousness of materials used to worship Him (25:3–7; 39:1–41).

He is orderly as to tabernacle parts and focuses even on fine spices to prepare fragrant incense to use in worship. His Spirit gives skill for artistry in the tabernacle (31:1–11; 35:30–35; 36:1–2, 4; 38:22–23). In all the process of building, He shows vital concern for each and every facet. When the place of worship is completed, He fills this place where He dwells with His glory (40:34–35). An interest like this in details should excite those who pray sincerely to sense God’s devotion to be involved also in aspects of their lives.

10. A big feature in Exodus is God’s working of mighty miracles. This is “that you may know that I am the Lord” (10:1–2). He apparently was testifying that nothing is too hard for Him to do, a reality Jeremiah later dwelt upon (32:17). And Paul would write that God is able to do “exceedingly abundantly above all we ask or think” (Eph. 3:20).

11. A pitiful request by a cruel unbeliever is for God to spare him pressure, and soften his way (Ex. 10:17–18). God is able, and tender to do this but makes no promises to one who defies Him.

12. Prayer is closely linked in Scripture with God’s Word that directs men, as is true for us today (John 14:21–23; 15:7; 1 John 5:14–15). In Exodus, God’s words revealing His will occur often. For example, He directs Moses about what to do (Chaps. 3–4), what to say to the Pharaoh (5–12), which movements to make in travels (14:1–4), and how to construct a tabernacle (25–40). We, too, have God’s Word as our main light in which to pray or do anything that is His will (cf. Eph. 1:2–14, 15–23).

13. Prayer finds encouragement because God is greater than the potentate and resources of Egypt. He beats these (Chaps. 5–15). Prayer also gains uplift fromGod holding the waters of the sea (14), and His ability to distinguish between people He sees safely through the sea and the enemies He allows the sea to destroy. It can also enhance prayer to see God providing a wife (2:21), water to quench thirst, bread to satisfy hunger, victory in battle, healing (15:26; 23:25), an angel to guide (14:19), counsel (18), commands for life (20), and skill for craftsmanship. He just seems to show He is set to cover every need, as He provides also to meet our needs according to His riches (Phil. 4:19). He is a great source to consult in prayer, for we will not ask any legitimate thing that He does not have a heart to give when it is His will. These are a few things pertinent to prayer, and others will become obvious when the study later takes up each prayer passage.

The Author

Moses wrote the book, as many conservative scholars of deep learning and high repute have reasoned. They are of this conviction despite the detailed arguments of certain higher critics, for they can meet their reasoning phase by phase and show that this makes sense. One can readily find the discussions in Old Testament introduction books by R. K. Harrison, Gleason Archer, Edward J. Young, and Merrill Unger, as well as in Exodus in The New Bible Dictionary and Unger’s Bible Dictionary, and The Zondervan Pictorial Bible Encyclopedia, or The International Standard Bible Encyclopedia (an old work, or a new work in recent years).

Great prominence is given to Moses in Exodus: he had the training, and his interest as a leader of his people would make it natural that he authored the book. He could have had help from his understudy, Joshua, who served in the same tent with him (33:7).

The Date

The pivotal issue of time is not when the writing was done, but when the exodus itself (cf. Chap. 12) occurred. A wide range of disagreement exists on the date when God delivered the Israelites out of Egypt. Unger, for example, has given a careful argument in his book Archeology and the Old Testament. The two principal views are well known. One places the exodus ca. 1447 B.C. during the reign of Amenhotep II of Egypt’s Eighteenth Dynasty. The other fixes it much later at about 1290 B.C. when Rameses II of the Nineteenth Dynasty ruled. Unger and many evangelicals favor the earlier dating. J. W. Jack, a student in archeology and Old Testament scholar, agrees in his work The Date of the Exodus (cf. p. 57). He says: “the early date is being more generally accepted by scholars.”

One can pinpoint the date fairly closely by biblical data. First Kings 6:1 says that the fourth year of Solomon’s reign was the 480th year after Israel came out of Egypt (cf. Ex. 12:40–41). Solomon’s fourth year on the throne can be anchored at ca. 967 B.C. Figuring back 480 years would place the exodus at 1447. Egyptian history of that time will permit that date for, as Unger notes, such a time would fall in the opening years of Amenhotep II (ca. 1450–1425 B.C.), son of the famous conqueror and empire builder, Thutmose III (1482–1450). Thutmose was an ideal prospect to be the oppressor of the people of Israel in Exodus 1–2. Moses fled in Exodus 2 and waited in the deserts of Midian (3:23) for the death of this pharaoh before he ventured back into Egypt.

The actual exodus could occur not long afterward in the career of Amenhotep II, who probably was the pharaoh who hardened his heart and refused to allow Israel to depart. It is also quite evident from ancient records that the eldest son of Amenhotep II never took the throne of Egypt. The Exodus record explains the reason. This was the son who died in the terrible tenth plague (Ex. 12), which claimed the lives of all the firstborn males among the Egyptians.

The Background

Prayer or any other subject of the book is concerned here.

Exodus is the connecting link between Genesis and the last three books of the Pentateuch. The opening words in the present book point back to the closing chapters of Genesis and forward to the events approaching the exodus. In Genesis 46, at the invitation of Joseph and the pharaoh reigning at that time, Jacob had moved with his family from Canaan into the area called Goshen in Egypt. Exodus 12:40 states that “the sojourning of the children of Israel, who dwelt in Egypt, (was) four hundred and thirty years.” Actual experiences of the 430-year sojourn are largely passed over in silence in the scriptural record. The period is summed up in two verses (Ex. 1:7–8). The people of Israel, the biblical data says, “were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty, and the land was filled with them.”

This prosperity invited disaster. “There arose up a new king over Egypt who knew not Joseph.” This new king saw in Israel’s powerful race a surging threat to his own sovereign security. His strategy was to begin efforts to keep Israel under his thumb. Set in operation, his policy at first was slave labor, the first anti-Semitism in recorded history. Later, when this brutal oppression failed to check the growth of the enslaved people, the pharaoh’s mind thought up a new plot. This time he sought to stop the population boom at its very roots by a policy of infant murder—killing each Hebrew male child at the time of birth.

When Hebrew midwives defied the king’s command (1:17–21) and kept the male babies alive, the Egyptian leader became even more cold-blooded in treacherous efforts to stop the nation’s rapid rise. Now he issued a strict manifesto that would turn the nation into a “spy system,” for the life of every male child born to Hebrews was to be snuffed out quickly in the Nile River. The Israelites were under terrific pressure, and the future loomed black with terror and tragedy. The nation that had developed from Abraham and through which the covenant blessings must certainly come according to God’s promise was poised on the brink of eventual extermination. If the nation was to survive and God’s pledge of redemptive and regal blessings be fulfilled, then God Himself must now powerfully intervene with saving action. The stage was set for the strategic appearance of a deliverer. At this critical point God introduced Moses into the gripping narrative (Ex. 2–3).

The Theme

Due to the key position of the book in the unfolding drama of redemption and God’s kingdom purposes, it is possible to state the theme in two ways.

First, we can trace the theme historically. Exodus describes the historical and geographical placement of the people called Israel. Still in Egypt when Genesis closes, they are brought out of the land of bondage by the powerful hand of God and led to Mount Sinai where He positions them for their march to the land He had promised (cf. Gen. 12:7; Chap. 15).

Second, it is more deeply significant to trace the theme doctrinally. Four words would quickly sum up the book in a nutshell: deliverance, journey, law, and tabernacle. Deliverance of Israel from bondage in Egypt (Chaps. 1–15) illustrates, in the historical arena, the redemption of men from the dominating clutches of sin and death in the New Testament. The hinge chapter of this section, 12, depicts the Passover lamb and the blood of that lamb, which is a vital God-given type of the redemption He planned to accomplish by His great Lamb, Jesus Christ, in the New Testament (cf. John 1:29; 1 Cor. 5:7).

The journey experiences of Israel (Chaps. 15–18) graphically show God’s provision and protection for His people. Law in Chapters 19–24 is the expression of God’s will for Israel throughout most of the scriptural record until it should be perfectly fulfilled by Christ (Matt. 5:17; Rom. 10:4). Experience of the tabernacle (Chaps. 25–40) gave to Israel a material evidence and a tangible pledge of God’s eternal purpose to dwell in the very midst of His people, revealing Himself and being glorified in this, as an earlier teacher, H. C. Woodring has said. Significantly, tabnernacle truth may be traced throughout the entire Bible from Exodus to Revelation 22. God’s giving of tabernacle truth at this particular point in history instructs us, for He dwells in the midst of a people here who are, as Woodring added: partakers of Patriarchal promises (cf. Ex. 39:42, “children of Israel”); participants in the Passover (cf. Ex. 12 and 1 Cor. 5:7); pilgrims in the wilderness (no tabernacle in Egypt, but one after separation from the world, Egypt); possessors of priestly prerogatives (cf. Ex. 19:5–6; Rom. 9:4–5).

Redemption, then, is the book’s theme. However, it is not an end in itself, but only the divinely intended means of accomplishing His purpose. His aim centers in the fulfillment of the kingdom program through which He will manifest His sovereign authority through His Messiah/King. Before Israel can fulfill the provisions of the original promise God made to Abraham (Gen. 12) and amplified frequently in the Book of Beginnings, she must truly be constituted a nation with blessings herself. Then she can sustain the ministry of “a kingdom of priests” who share the blessings of God in the kingdom, in which believers of all nations also will share (cf. Dan. 7:27).

The Book of Exodus traces the redemption of Israel and the divine equipping of the nation for the ministry in which it was later in a large degree to fail miserably.

The Outline

I.   The Liberation of Israel from Egyptian Bondage (1:1–15:21)

A. The Bondage under Cruel Oppressors (1:1–22)

B. The Preparation of a Deliverer—Moses (2:1–4:31)

C. The Contests against Pharaoh for Liberation (5:1–11:10)

D. The Passover and Redemption out of Egypt (12:1–15:21)

II.  The Preservation of Israel in Wilderness Testings (15:22–17:16)

A. The Preservation from Thirst (15:22–27)

B. The Preservation from Hunger (16:1–36)

C. The Preservation from Thirst Again (17:1–7)

D. The Preservation from Military Loss (17:8–16)

III. The Organization and Regulation of Israel (18:1–40:38)

A. The Consolidation in the Wilderness (18:1–27)

B. The Covenant at Sinai (19:1–34:35)

C. The Construction of the Tabernacle (35:1–40:38)

The attention turns now to each prayer passage as it occurs.

Exodus’ Continuity with Genesis

The Focus of Exodus

A Focus on God’s Covenant Plan

Prayer has its vital role in close coordination with God’s will in developing His covenant plan. He pursues fulfillment of His promise to bless Abraham’s descendants and people of all nations (Gen. 12:1–3).

So the book is immediately about the business of showing the Lord’s faithfulness in this purpose. Like a novel that explodes with action on the first page, the account leaps quickly to this concern. The scene is in Egypt. People of the plan are multiplying, filling the land. Joseph has died, and time has shot through the years. A new pharaoh on the throne does not know the Israelite leader and feels no favor for his people. He suspects that the Israelites as a group of foreigners increasing so rapidly might pose a threat to Egyptian security, rising against the rulers.

Curb their power now, the pharaoh says. Keep them so safely under Egyptian power by severe servitude that they have no chance to do anything but submit and eke out an existence. A strong taskmaster force can police them and hold them in powerless subjection.

However, the man in power did not reckon on the One in power championing Israel’s cause. God keeps His covenant. He prospers Israelites to keep multiplying just as He guaranteed to Jacob when He led him to Egypt (Gen. 46:3). “I will make of you a great nation there.” He even works extraordinary protection in the women having babies, despite a special, evil Egyptian policy to murder male children at birth.

To uphold His promise, God could bless by multiplication of human births as He had blessed Jacob in animal births (Gen. 31), and more so. He also blessed Hebrew midwives with families of their own as a fitting reward after they honored Him by helping protect Hebrew families!

God was true to His covenant in blessing Amram and Jochebed (cf. 6:20) by protecting their infant (2:1ff.). This child, Moses, rescued by a princess from the palace in God’s providence, would become God’s leader for the covenant people.

A Focus on God’s Redemptive Plan

Prayer here has its setting in the drama of God redeeming His people out of bondage into freedom on their trek to the covenant land. Redemption is the special main theme in this tumultuous narrative of God’s covenant loyalty. The account spotlights redemption by blood (12:13) and redemption by power—God’s power (15:13).

In this work for His people, God develops His theme of redeeming a people as He redeemed Jacob (Gen. 48:16). And God had prophetically announced in embryonic form His plan eventually to be worked out through the seed of the woman (Gen. 3:15). He would crush the head of the serpent, finally the greater Serpent. By this He would be the Victor over the one who led in the fall into sin and, over that sin, in redeeming from sin.

Exodus describes redemption out of bondage by great acts of power and the blood of the passover lamb. God in the latter aspect was preparing an illustration of His principle to bring, eventually, the great Passover Lamb who would effect redemption in the most ultimate sense through offering His own blood (Isa. 53:6; John 1:29; 1 Cor. 5:7). The offerings of animal sacrifices in Moses’ day and in the rest of Old Testament times would prepare for the final offering. They pointed to the one greatest sacrifice for their fullest significance, as in Hebrews 1:3, 9:14, 28, and 10:4–10.

Prayer is interwoven in much of the Exodus story developing its historical picture and building toward this even greater future significance. This will soon be obvious.

The Circumstance of Grief

Action mounts fast in the context. By quick brush strokes, the writer paints the scene. The covenant people are in grievous affliction under brutal Egyptian persecution. Yet the Lord preserves male children, with Moses as the greatest example. More years drag by, and the infant grows up in the court of the potentate. He knows his mother who lovingly cared for him and realizes he is one of the Hebrews. Yet his own fleshly zeal to rescue one of his people precipitates his flight as a fugitive to another land, among Midianites.

His kinspeople continue to suffer grief in cruel bondage. It is in this circumstance that prayer becomes a cry of agony from their lips.

Exodus 2:23

Desperation in Prayer

The Cry for Deliverance (v. 23)

Prayer as God desires it is a two-way matter. The people’s cry in their “SOS” for help did not bounce back from a ceiling of bronze. The account makes this clear.

The Concern for Deliverance (w. 23—25)

God’s receiving of the cry. The prayer “rose up to God” and “God heard. . . .” It is quickly apparent that the efficacy of the appeal is not out of human merit; at least the focus is not on any human reason other than an entreaty of need. The receiving is, rather, for another reason.

God’s remembering of the covenant. Grace reigns. God finds His motivation within His own bounty of loving-kindness or gracious compassion, in covenant zeal. He shows integrity to keep His promise. “He remembered His covenant with Abraham, Isaac and Jacob.” His own plan, His will is the foremost concern in His answer to prayer.

God’s graciousness is again the focus in 3:7, one of many examples. He is aware of griefs His people feel in their trials and aroused about those who deal sinful persecution to them as the taskmasters do here.

Prayer for rescue is not, in this case, explained to be with a pleading of the covenant. But whether the sufferers here did this or not, God’s own fidelity to His plan and will points up a cogent principle for prayer. Come to God pleading His promise, putting the need on the legitimate ground of His own purpose and honor. Pray keeping in step with Him, and let Him take things the way He wants them to go.

God’s resolving to deliver (2:25; 3:4–22). God is prepared for action in verse 25. The next thing we read shows He is in action. He is working His miracle to seize the attention of the man He will send to lead His deliverance! He is present, in a burning bush, speaking to get His deliverance plan underway.

The prayer that drew this action is now followed by another prayer, this time from Moses. God’s own sign in the bush and speaking His word out of the bush are the stimulations for the next prayer in 3:4. As is often to be the case in Scripture, hearing the word of God begets sensitivity to pray in line with this to the God of the word.

Observe principles of this passage. First, God in mercy and covenant love answers cries of grief from His people. Second, a right hearing of God’s Word can stir the human spirit to pray to God in accord with this (cf. John 15:7).

Exodus 3:4

Moses’ Prayer of Availability

God’s Getting His Attention—His Power in the Bush (3:1–4)

God draws His answer to the prayer in Egypt from a land outside of Egypt, Midian. It is to the southeast, beyond the Red Sea. Moses who had failed to help his people through his own power and way will be back to help them in God’s power and way.

The fire in the bush, not consuming it, is an outright miracle. That fits very naturally—or supernaturally!—into the flow of thought in Genesis and here. A God who can create heaven and earth and all that is in them can manage fire in one bush! And a God who can perform all the great works of caring for Abraham, Isaac, and Jacob in His covenant power would find a miracle the order of the day.

Of course, the point was to gain Moses’ rapt attention to a thing so unexplainable on any natural scheme. God wanted him to be all eyes, then all ears to listen. First, He shows the miracle, then He has the man’s complete and astounded attention and availability. Then comes God’s message, His mandate. At the same time, when God would soon be working many miracles to encourage His people and outdo all the power of Egypt, starting Moses off with a miracle was rather apt.

Moses’ Giving His Attention—His Prayer at the Bush (3:4)

“Here I am” is the simple, spontaneous prayer of availability and attention for what God will say. A principle is apparent. When God speaks His word, and a person hears, his next heartbeat should be in prayerful readiness for what God has in mind. This attitude can open the way for further listening to the word to grasp the will of God.

God’s gaining of Moses’ attention and Moses’ giving it continues. This flows into further prayer—Moses talking with God—in a series of excuses to opt out of obeying what God wills for him. Due to the length of this series, it seems best to see it as a unit.

Guidelines are relevant here. First, the God who answers prayer is able to work miracles when it is His choice. Second, a good prayer to God is “Here I am,” indicating a heartbeat to hear what He says.

Exodus 3:5–4:31

Moses’ Prayers Making Excuses

The Lord reveals His plan to use Moses in delivering His people, counsels him to cast aside five excuses, presses for his obedience to take on the assignment, and supports him before the Israelites.

The Revelation of God’s Purpose (3:5–10)

His caution about holy ground (v. 5). The praying person is to talk with God showing deep respect for who He is and not take Him lightly. The right spirit is one of awe, not thinking of God being “near” as if He is on the same level, but having due regard for His greatness. And by removing his sandals, Moses is sensitive to the wonder of God’s holiness, rendering honor to Him. To receive God’s word and to talk with Him is a very special privilege, set apart, “on holy ground.” God desires him to approach in this spirit.

The commitment to Moses’ people (v. 6). God introduces Himself as the covenant God of Moses’ own father and earlier of Abraham, Isaac, and Jacob. Images Moses might have of God’s faithfulness to his people in all these past stages of their history would challenge him now about His faithfulness. Stirred with the immense respect God taught in verse 5, the man felt a humility that could not gaze upon such a great God.

The coming to deliver them (v. 7, 8). God has seen, is aware, and has come to the rescue.

The commissioning of Moses to lead (v. 10). The shepherd of verse 1 is to come to God, be God’s man sent to the head of a nation, and bring God’s people out of Egypt. That involves a big God and a huge task, confronting a mighty pharaoh of a powerful nation. Moses has felt awed, but is not yet so compelled by God’s authority that he is confident to take on this great a challenge. Excuses wave warning flags across his mind.

Resources for God’s Purpose (3:11–4:17)

Moses urges five pretexts for backing out, but God has a ready resource to give victory in place of each retreat. The passage is a dialogue of prayers and answers as Abraham and the Lord (Gen. 18) Jeremiah and God (Jer. 14–15), and Habakkuk with God (Hab. 1–2).

Moses’ unimportance (3:11). Compared with the mighty pharaoh, Moses is of no consequence, a shepherd going up before a sovereign. Further, God’s candidate is smitten with a sense of his unimportance among Israelites, absent for forty years, a man on the dodge when he left. Surely he is unfit to have a big place in the scheme of Egypt or of his people.

But when God assigns a task, He enables. His answer to Moses’ prayer question of excuse is His own sufficient presence (v. 12). Sufficiency to fulfill His will is admittedly not in Moses, but it is in the Lord Himself. “Certainly I will be with you. . . .” And God will not only be with him to carry out the purpose. He will bring His people all the way out to the nearby mountain the shepherd could gaze upon, Mount Sinai. There, as a delivered people, they will be free to worship Him.

That should have convinced the doubting excuse-maker. But he quickly had another reason that tacitly infers that God is making a mistake.

Moses’ uneasiness about God’s name (v. 13). He is reluctant over having the right name of God to convince his people he is for real. His prayer draws God’s answer, the fact of His permanence. God is the great “I Am” (v. 14ff.), the timelessly self-existent God. Abraham had called on Him as the El Olam, “the everlasting God” (Gen. 21:33). In this role, He is not only sufficient to rescue the present generation from its trouble, but able for all generations (v. 15). He had been the help of Moses’ people through all of the past and would be there as God for all the future times.

God’s “track record” of permanence was mind-boggling. Such sufficiency ought to set Moses confidently on his way. He could obey and expect great things. But God’s permanence was not enough to turn his train of doubt.

The unbelief of the people (4:1). Moses shifts from his own smallness and God’s name to the unbelief he fears from others. They might scoff him out of sight for popping on the scene with such grandiose claims he is not able to back up.

God’s answer to this question of prayer consists in proofs of His ability (vv. 2–9). He shows His chosen leader five miracles to authenticate His power. These exhibits deal with unbelief in Moses and what he might encounter in his people. He changes Moses’ rod into a serpent, changes the serpent back into the rod, makes his hand leprous, restores it to normality again, and turns water to blood.

For one who comes in prayer believing in God’s power, such miracles are not to be explained away but acknowledged. God is God, whether in original creation (Gen. 1:1) or in smaller parts of the scheme later.

Even after this amazing demonstration in five acts, Moses drags his feet. He can acknowledge an all-powerful God in one breath and think in the next of another excuse in prayer. That God’s power in these five examples already answers his next excuse does not disrupt his skewed thinking.

Moses’ unskillfulness (4:10). Now he trots out this evasion. “I am not a man with words,” not the man to speak persuasively before a pharaoh and his court. He may have thought of just not being a commanding speaker, or eloquent. It may have been his inferiority complex in this realm after forty years in another line of work, shepherding. Or he may not have felt he was sharp in Egyptian language after the absence and figured Aaron was current in it.

But God did the impossible five times before his eyes and a sixth at the burning bush. He could change any “impossibility” he met.

That Moses “was a man mighty in word and deed” (Acts 7:22) may allow for unskillfulness at first. Its focus can then be on what he became as time went on, God working a great change in him.

God’s resource answering this prayer excuse is His provision of adequacy for Moses’ mouth.

One final excuse is on Moses’ lips in prayer. It finally comes to this.

Moses’ unwillingness (v. 13). He would exempt himself just on this ground. He simply is not the man, no matter what. He suggests that the Lord send somebody else He could choose.

That is crass rudeness and disrespect. Of course, all of the reasons Moses advances are permeated by tacit disrespect for who God is and what He is able to do. This, now, is just plain dodging of God’s will, betraying an unwilling spirit.

No wonder the Lord was angry! But even in this, He displays long-suffering with the irresponsible candidate. He provides a way yet to do His will. He models patience and also gives the partnership of Aaron to help Moses (v. 14). In 7:7 Aaron, at eighty-three, is three years older than Moses. Once this team begin their leadership and the narrative progresses, Moses moves more and more up into the place of singular command. From the seventh plague on (9:22, 23), he takes the lead.

God will use Moses to coach Aaron as to the words, and Aaron is to speak them (vv. 15, 16). Still, Moses will go before the pharaoh as the man in charge, having God’s authority in decisions, with Aaron as his speaker (7:1).

The Responses to God’s Purpose (4:18–31)

By Moses (vv. 18–26). This is what springs immediately out of the prayer dialogue. He is partially obedient, at least on his way to Egypt. But disobedience in one key matter causes God to bring him to a reckoning to render full obedience

This is the scenario in the strange incident of 4:24–26. At a campsite, God is about to take Moses’ life. This may be in sudden violent illness or in a vision confronting him so obviously that his wife is aware of what displeases God. Moses is to speak to the pharaoh about Israel as His firstborn son and about pharaoh’s firstborn son (vv. 22, 23). The issue over the importance of the firstborn to God should have caused Moses to think of his own son and circumcising him in obedience to the covenant sign God commanded in Genesis 17.

The son needing circumcision is probably the second son, Eliezer (18:4). For if Gershom the first son (2:22) was not yet circumcised, both sons would need this at the camp. The wife circumcises only one son, so he must be the second, Moses’ failure being in a dillydallying neglect of this act, a token of the covenant. How could he be fit to talk about God’s son and pharaoh’s son when he was no example as to his own son as God’s leader? God made sure he was cleared to go to Egypt as an obedient model.

Obvious here are key principles. God is fervent for obedience in His servants. He also wants prayer to be blended with His word, with sensitivity about other issues in His will.

By Aaron (vv. 27, 28). When God leads a person to do His will, and this involves any other person, God is able to work in the other also! He is able to be faithful at both ends, doing the full job. He is not a halfway god.

He sent Moses, and He sent Aaron. And He backed up His promise that Aaron would meet Moses (v. 14).

Aaron was on the move, prompted to go in obedience. The two men met, and Moses filled Aaron in on God’s plan, both the words and the signs He had given them to do.

By the elders (vv. 29–31). The report of the two leaders evoked the elders’ obedience. Aaron apprised them of God’s words to Moses and worked the miracles for them to see.

Three things are said of the Hebrew elders. They heard God’s word showing compassion about their trials, believed, and bowed low in worship. The latter act suggests that they prayed meaningfully, giving thanksgiving to God.

It is with these notes of obedience by the leaders, and their prayer of gratitude that God puts into full operation His plan before the potentate of Egypt.

Several principles compel attention. First, guard against a deceitful heart that seems ready to hear God at one moment but can try to back out later. Second, deep respect is the apt prayer attitude in the holy presence of God. And in reality, we always are in His presence and should pray “without ceasing” (1 Thess. 5:17), our minds fixed on Him (Isa. 26:3). Third, no prayer excuse is adequate to opt out when God plans a work for us and provides His sufficiency to carry it out (cf. 2 Cor. 3:5). Fourth, the person who goes in the path of God’s bidding can always find the provisions of His blessing. We are not simply there for Him; He is there for us, and prayer can be ever finding out His greatness.

Exodus 5:22, 23

Moses’ Prayer under Attack

The Appeal before Pharaoh (5:1)

This is the start of the drama in Egypt, introduced by prayer. Moses and Aaron present their case before the supreme leader in Egypt. Their claim is that the God of the Hebrews sent them with His request. So it is a contest in power between God and the pharaoh.

First comes the request, “let My people go.” The reason follows, “that they may celebrate a feast to Me in the wilderness.” It is a big request, involving so many people, possibly near two million based on the 600,000 men alone in 12:37. The request is also big from the standpoint of the One who presses it, bigger than the pharaoh realizes! And it is big considering the reason, to worship the God who alone deserves this.

The Affliction from Pharaoh (5:2–19)

The potentate insults God. He challenges Him as if, because he personally does not know Him, He is unworthy of his compliance. He will have to learn the hard way.

Affliction jumps to a new level of horror as the pharaoh piles it on the Hebrews. Now he forces the slaves to search for their own straw in brick-making. They feel the heat and the grief.

The Attack from the Foremen (5:20, 21)

Hebrew foremen over Moses’ people, answerable to the taskmasters, were at their wits’ end over the agonizing bind. They attacked Moses and Aaron with blistering words of blame for making the suffering even more galling. In effect, they voice a wish for prayer—an imprecation (curse) invoking God’s discipline on the two trouble-makers.

The Anguish of Moses’ Prayer (5:22, 23)

Feeling the blast of blame, the new leader presses his anxiety before the Lord. He, in turn, throws all the blame up to Him.

His prayer first accuses the Lord in two questions. Why has God harmed the people with even worse trials? And why has He sent Moses with what seems only a cruel pretense of providing help?

Second, Moses prays in affirming. He declares two things as they stand at the moment. God has permitted the pharaoh to do harm, and He has not delivered the people.

A prayer of intercession pleading yet for help would be so fitting here. But fear drives faith into the deep shadows for the moment.

The Answer from God (6:1–8)

How gracious is the answer God gives. No chiding is here. He has no cutting words for His servant. God says, in essence, “You haven’t seen the half of what I will do yet. I’m just getting started. You’ll see.” He offers two encouragements, just as His word is so often the best answer to men’s anxiety in prayer.

The compulsion He will bring (v. 1). God will bring so much pressure to bear on the pharaoh that he will let the Hebrews go. More than this, he will be anxious to have them go! Pharaoh flexed his muscle briefly in Chapter 5. Now he is in for a lesson on how the really Mighty One can work!

The covenant He will honor (vv. 2–8). God gives a strong reassurance, determined to keep His word of promise to bless His people. This answer is rich with encouragements that big things are about to happen.

(1) His Person stands as surety behind the covenant (vv. 2, 3). He is the Lord, the covenant maker and keeper who had called Abram and pledged His blessing. He appeared to the patriarchs in the role of God Almighty, or El Shaddai (as Gen. 17:1, etc.). He had been like a mountain towering as a resource before puny men. But He had not made Himself known as the Lord Jehovah (v. 3).

This needs clarifying. He had been called the Lord a number of times in Genisis but had not acted in an intense and multiplied display in that particular covenant sense. At least He had not done so dramatically in a powerful demonstration of the covenant fulness that the name Jehovah connotes, as He now is prepared to do. By a cluster of awesome acts He will perform in the capacity of Jehovah showing His covenant care for His people. The likes of this series has never been seen in the covenant history.

(2) His Promise of the land (v. 4) is a matter of honor He stands aroused to fulfill. He will bring His people out of Egypt to take them to this covenanted land.

(3) His pity is real for the people He sees in bondage. The pity is an aspect of His covenant compassion.

(4) His performance to deliver and to possess the people as His very own is on His agenda (vv. 6–8). He assures His bringing them out of the trial and redeeming them by power. His outstretched arm will be over them to defeat the persecutors, shield His people, and escort them out into freedom. Great judgments are in His plan, to be displayed in the ten plagues and the overwhelming victory over Egyptian power at the Red Sea.

He intends to possess them as His people and have them possess Him as their God. Surely after this they will, as He says, “know that I am the Lord your God. . . .” As He said He would make Himself known in His role as Jehovah (v. 3), so He will. And this is, in mighty demonstration, related to His being the One “who brought you out from under the burdens of the Egyptians.” It also is bound with His finishing the task—bringing them into the promised land.

Such a word from God got Moses “jump started” again (v. 9). But it was not as it ought to be. The people were still hurting from the lashing bondage and smitten with despondency. God would find His leader reverting to an old excuse (v. 12). How little the powerful word of God sinks in sometimes, whether to Moses’ heart or our own.

What of principles in this case? One is that God can be long suffering to bless even when one’s prayer charges Him with unkind motives. A second one is, keep ever in mind that the God of prayer has all power to answer.

Exodus 6:12

Moses’ Reluctance (6:10–30)

God’s directive (vv. 10, 11, 28, 29). Full speed ahead is God’s will given to Moses. But the leader again drags his feet.

Moses’ doubt (vv. 12, 30). He trots out the former excuse, “I am not a man with words,” as in 4:10. Only this time he is into the work a ways, and he thinks it is just the way he had feared it would be. His people have not listened to him, and how will the pharaoh, in view of his inability? So he is back to square one.

God’s Response (7:1–5)

In a nutshell, without panic, He says He will take care of everything in two ways. One is His hardening of Pharaoh (v. 3). The other is His hand on Egypt (3b–5), performing mighty miracles to spring His people free.

The Results (7:6–25)

These are in two phases. First is the obedience of the messengers (v. 6). Finally they are getting back to the work. Second is God’s ordering of the miracles (vv. 8–25). God grants Aaron miracles of his rod becoming a serpent and swallowing up serpents of the court magicians. Then He brings the first plague, water turned to blood.

A principle is this. How often a praying person can voice the same old flimsy evacuation from responsibility, yet God is big in power and in pity to make a servant usable.

Exodus 8:8

Moses Prays for the Pharaoh

Pharaoh’s Appeal for Prayer to Remove the Frogs (v. 8)

Things are getting too tough for the man who had fancied he had all power. Egypt’s strong man is suddenly aware of his inability. Humbled, he asks Moses to pray on his behalf for the frog plague to be removed.

Moses’ Asking in Prayer (vv. 9–12)

Before he prays, Moses gives the dignitary the honor of pinpointing the time when the frog scourge will cease. In this way, in the pharaoh’s eyes, Moses allows God’s answer to be all the more impressive. The prayer will specify the time (tomorrow) and one other detail that Moses himself adds. Let the removal of frogs be from every place except the Nile.

The effect all of this should register on the pharaoh is obvious to Moses. Egypt’s master should come out of his trouble knowing that God is greater than any other.

Once out of the pharaoh’s presence, Moses sought God’s work in the actual intercession.

God’s Answer to Prayer (v. 13)

Specific prayer according to God’s will secures God’s specific response. God did it, and the frogs died!

Pharaoh’s Antagonism after Prayer (v. 15)

As soon as the potentate was sure of relief from the pressure, he did not heed God but hardened his heart to Him. He insisted on being in charge! Of course the Lord had known and said this would be the result. How like many another heart that will clamor before God for good things but to indulge selfish motives, receive these, then turn against Him. Haughtiness reigns, not humility that gives thanks to His glory.

But who really reigns? God quickly shows who.

God’s Advance in the Plagues (vv. 16–19)

He just steps up the difficulty. He brings on a plague of gnats or lice, some kind of small creatures that even the clever magicians cannot handle. They find that they are suddenly unable to copy the miracle with their own counterfeit version. The creatures are too tiny and scurrying in too many directions to manipulate by sleight-of-hand artistry. At this point, skilled fingers cannot control the effects. Beaten as they also will be later when they suffer from boils (9:11), the magicians can only testify to the pharaoh. “This is the finger of God” (v. 19).

This made no impression on the hardened leader. He did not listen to the acknowledgment of his own team members. His prayer wish, the answer, and God’s next step only met with his further hardening in verse 19. But God turns the heat on him up another notch.

Two principles are pertinent. First, when we pray specifically, God’s answers can also be very specific. Second, a hardened heart misuses God and is treacherous in prayer, but God is never at a loss.

Exodus 8:30

Another Prayer for the Pharaoh

Prayer comes in the flow of events, as so often in the Bible.

The Proposal for Sacrifice (vv. 1, 20; cf. 25–28)

God sends His two representatives before the royal throne with His own request. The pharaoh has required the Hebrews to serve him, but God demands he let them go to serve Him. An obvious challenge is implicit. Let the national head submit in humility to a service to One more worthy.

Sacrifice to the Hebrews involved lambs, as God had provided a male of the sheep, a ram, for Abraham in Genesis 22. But shepherds and their flocks were an abomination to the Egyptians (Gen. 46:34). So when the pharaoh concedes that they sacrifice but demands that it be in Egypt (Ex. 8:25), the Hebrew spokesmen reject his halfway measure. They will not be forced into the jeopardy of sacrificing in hostile territory, in Egypt where nationals could detest their acts and stone them (v. 26).

To this the pharaoh comes back with another curb that leaves him still in charge. Go outside the land, but do not go far (v. 28). He leaves himself an ace—a chance to bring them back to serve him!

The Plague of Flies (vv. 21–24)

Two stages are actually involved in relation to the flies. First, the pharaoh did not heed Moses’ earlier request in 8:1 to let the Hebrews go worship. As a consequence God sent the flies. This pressure caused the Pharaoh to summon the Hebrew advocates and offer his measure of sacrificing in the land, then the measure of sacrificing near the land. He follows this up with his appeal for prayer to gain relief from the Lord.

The Plea for Removal (v. 28)

“Make supplication for me,” he pleads. He himself had no relationship with God and no faith with which to ask. Besides, he was a proven antagonist of God. The principle the psalmist would later pen was true of him. “If I regard iniquity in my heart, the Lord will not hear me” (Ps. 66:18). Like the Philistine Abimelech who needed Abraham’s prayer (Gen. 20), the Pharaoh was dependent on the prayer of a man who had audience with God.

The Prayer for Removal (vv. 29–32)

Four movements capture the scene here.

The agreement (v. 29). Moses offers his promise of prayer for God’s relief of the problem, then a precaution against the ruler reneging on his permission to leave Egypt.

The asking (v. 30). The advocate dismissed himself (and Aaron, v. 25), sought a place to pray and made intercession for God’s stopping of the fly swarms.

The answer (v. 31). God’s response to a specific prayer was a specific answer, “as Moses asked.” It was not only definite but complete against the flies, for “not one remained.”

The antagonism (v. 32). The habit in a hardened heart reasserted itself right away. God had kept His part; the pharaoh did not honor his, not permitting the people to go worship God.

A principle here is one that occurs often in Scripture. Some who have no open door to God will try when it seems to their advantage to get to Him through a person whom God hears.

Exodus 9:27–35

Moses Prays for a Storm to Cease

Resistance by the Egyptian throne-sitter leads to disease on livestock, boils on people and animals, then a thunderstorm.

The Awfulness of the Plagues (vv. 1–26)

The disease blight was awesome in verses 1–7. It took the lives of all the Egyptians’ livestock, all out in the field since some are still alive later in verses 19–21. But God spared every animal of the Hebrews.

In this plague, the pharaoh is not said to call for prayer. His heart was simply hardened again, and this is not defined as by himself or by the Lord.

As hard-hitting to the economy as the livestock death had been, the next plague was felt even more severely. Boils afflicted people and animals, resulting in sores that must have brought excruciating pain every move they made (vv. 8–12). This time, the problem was so severe against even the magicians that they were too much in agony to try their arts before the pharaoh. The scene ends with God hardening the pharaoh’s heart; he bucked letting the Hebrews go on their terms.

At the monarch’s further resistance, God then brought bone-rattling thunder and pelted Egypt with rain and hail (vv. 13–26). Fire of jagged lightning shot down amidst slashing hail in greater severity than Egypt had ever seen. The hail pounded on men and animals that had not been brought in as warned. It ruined plants, such as all the flax and barley, and it split trees.

God held the plague away from His people, but the terror to the pharaoh and the nationals evoked his urgent summons for God’s messengers.

The Appeal for God’s Removal of the Hail (vv. 27–28)

Pharaoh’s confession (v. 27). The heat is getting to the man. He feels it so much that he mouths his first confession of sin. In fact, he acknowledges his personal sin and his people’s sin as offending God. He has, for the moment, come off his lofty throne to humble himself before the Lord and His ambassadors. He realizes the wickedness was an affront to God and acknowledges His honor. He says, “the Lord is the righteous one.”

The confession was, in principle what confession in Scripture ought to be, two-sided. It should be the person’s acknowledgment of sin, and also his acknowledgment of God’s righteousness. But for the pharaoh the confession was not in purity what it ought to be. His insincerity is quickly apparent when the pressure is off and he is again hardened (v. 35).

Pharaoh’s cry (v. 28). He pleads for prayer to secure relief. God’s frightening thunder and hammering hail have overwhelmed him and the subjects who depended on him. The cry that breaks from his lips is accompanied by a concession that the Hebrews can go.

The Agreement to Pray (vv. 29–30)

Moses’ promise that he will pray and the terrors will cease is accompanied by his point to ponder. Such mighty acts by God to wield the powers of heaven on the earth and His power to still them ought to prove a point. The earth is the Lord’s, not Pharaoh’s. Moses voices, with his promise and his point, a perception about the pharaoh. He discerns that the leader and his officials are not sincere in conceding (v. 28) that the Goshen populace may go. They do not know a genuine fear for God that mean’s business (v. 30). Moses’ perception will have its proof in verse 35.

The Asking in Prayer (v. 33)

Calling on the Lord. Moses was true to his word. After exiting the palace, he extended his hands to the Lord and expressed his intercession.

Ceasing of the storm. In the ears of the pharaoh the last deafening peal of thunder rolled across the skies. His eyes saw the abrupt cutting off of the silvery hail. The crash of ice on the royal roof and courts stopped, and sheets of driving rain no longer filled the air. In their wake, a great calm came, broken only by sighs of relief.

But the stillness was brief. As soon as safety was clear in the pharaoh’s mind, he answered the stillness with sin.

The Antagonism after Prayer (vv. 34–35)

How often the changes men guarantee in peril they repudiate in peace! Pharaoh illustrates that here, relaxing in God’s help but soon rebelling in his hellishness. His cabinet and other officials sinned right along with him. He led the double-cross, his heart being hardened.

“So they think they’ll run out on us, do they?” he probably thundered to his attendants. “No deal! Get word they stay right where they are!”

Consider two principles. First, Moses was not the first to pray for God to control a storm, but such incredible action is easy for a God who made heaven and earth. If we can believe Genesis 1:1, we can believe other miracles by the same God. Second, one can see great acts of God and serve Him all the more, but another can see what He does, feel it soothing, yet plunge on in sin.

Exodus 10:17, 18

Another Farce in Prayer

If the pharaoh thinks he is in command, he is in for a rude awakening. His show of power is but momentary, for the One truly in power has, in a deeper sense, sovereignly effected the hardness that He might be honored in the acts of control (10:1).

The respite for the Egyptians and the delay for the Hebrews will not be long now. For God’s further displays will follow in rapid-fire sequence.

The Administering of Locusts (vv. 1–15)

God sends His message right back to the king who had broken his word. He appeals for a halt in the insincerity and a humbling before His word (v. 3). Resistance will draw a plague of locusts. These will destroy plants the storm left and fill the Egyptian houses.

The plague and others after it will be to defeat Egyptian pride but far more. For God’s people, such miracles will live on in accounts to other generations of God’s might, making mockery of mere human power. The purpose is to glorify God, “that you may know that I am the Lord” (v. 2). God who keeps His promises will fulfill His word of 6:3, 6–8 that He would display Himself as Lord.

Denial at the throne of the Hebrew advocates’ full proposal (vv. 7–11) results in God keeping His promise of locusts (vv. 12–15). Beaten again in his contest for power, the Pharaoh has to eat humble pie.

The Appeal for Removing Locusts (vv. 16, 17)

The pharaoh’s confession. He acknowledges his sin a second time, in this case against both God and His messengers. He admits in humility (cf. v. 3) his need of forgiveness from God and them. He conceded that he had offended both.

The pharaoh’s cry. Again, he is at their feet, so to speak, utterly in need of their intercession to God to let up. His magicians cannot stop the locusts. He cannot call the shots and get results. Only God is able. The place he is in can be the best of places, the place of utterly depending on the Lord. Only one problem is latent here, however. The genuineness of spirit God desires is again absent from the suppliant’s heart (v. 20). Yet God is very longsuffering.

The Asking in Prayer (v. 18)

Moses did something that by now was getting old. He went out from the pleading unbeliever and took his intercession to God.

The Answer to Prayer (v. 19)

God did two things that relieved the Egyptians. He changed the wind, for He made all things and can control what He created. He commanded the wind to a higher velocity and sent it laden with the locusts into the Red Sea. He even cleared the land of all the creatures. He is able to be compassionate on people and complete in answering the prayer of a true intercessor.

God is kind, but man can be deceitful. So he is here.

The Antagonism after Prayer (v. 20)

God hardened the pharaoh’s heart. He also hardened his own heart as some verses in the larger context clarify. Although only the Lord grasps just how these factors coordinate in consistency, apparently they do.

The leader again stopped the people of Moses from going. His roadblock was but temporary. This is clear in Chapters 10–12. God answers the latest resistance by the ninth plague, darkness on all the land except where His people are clustered. In the pharaoh is no appeal for a removal, only adamancy of heart (10:27, 28).

This hardness is defined as involving God’s sovereign action in his thinking, his unwillingness to let the people go, and two other things. He is so angry that he blasts the ambassadors from his presence (“Get away from me”) and bans them from ever showing up there again, on threat of death. To this blistering hate, Moses has a reply that seems long overdue.

“You have one thing right,” God’s man says. “I shall never see your face again!” They would not meet in the present life, and not in the next. The pharaoh’s choice was more momentous than he realized. It drew a curtain of finality between his own hopes and the God who gives hope.

God tells Moses of one more plague, the tenth, in Chapter 11. Death of the firstborn is now imminent (vv. 1, 4, 5). Then it comes in Chapter 12. First, God directs heads of Hebrew families to slay a lamb for each household and apply the blood over the doorway. This means safety for each home when God’s angel brings death of a firstborn son where blood is not applied. God is also preparing an advance picture of His eventual greater Lamb. His Son will give His blood and take away the sin that brings death (John 1:29; 1 Cor. 5:7; Eph. 1:7).

Safety in the Egyptian setting is clear by God’s guarantee in verse 13. He says, “when I see the blood I will pass over you.” This gives rise to the idea of the slain animal as a “passover lamb” and, centuries later, Christ being the greater Passover fulfilling the principle (1 Cor. 5:7).

The preparation made, God brings the tenth plague, death of the firstborn of men and animals. Death reaches into every home lacking the blood, from that of the scepter to that of the slave (Ex. 12:29). Terrified, the pharaoh gave orders for the Hebrews that his own people strongly endorsed. He apparently did not see Moses’ face but dispatched officials to talk with him (11:8). Let these people who had sought to leave the land be gone—all of them and their animals (vv. 31, 32). The final plague, most costly of all, left the Egyptians utterly convinced. Their urgency was so intense that they could not encourage the Hebrews out of Egypt fast enough.

Principles arise from this. First, when a person thinks he has seen God’s last ability to act, He still is able to come back with more. Nothing is too hard for Him (Jer. 32:17, 27). Second, God can deliver people from a situation of bondage by acts of power and deliver spiritually by blood. He says: “When I see the blood, I will pass over you” (12:13; cf. Eph. 1:7).

Exodus 12:32

The Pharaoh’s Last Appeal for Prayer

After this leader’s pattern of insincerity, it is difficult to be confident of his sincerity running deeply here. He has asked for prayer several times, along with promises to let the people go. Each time he has quickly worked against God being free to bless him, though God has exercised longsuffering.

Now comes his final contact with Moses and a last bid for prayer. God’s pressures brought against his rejection have brought him to another stage of desperation. This time, at least, he will (at the moment) let the Hebrews go, no strings attached. And with this he implores blessing. Possibly this is in prayer for a sure let-up of calamity for himself and his people. They are caught in the throes of immense suffering, losing their sons, and need safety from any further stroke.

The Egyptian leadership is getting a taste of the pain they had previously plotted for these people. They had sought to kill the Hebrews’ sons. And the pharaoh seeking blessing on himself is soon to stage a hot pursuit to rob the departing people of blessing. “If I regard iniquity in my heart, the Lord will not hear me” (Ps. 66:18) could well be the wisest verdict on his two-faced dealing.

Anyway, God does not bless him. His vaunted chariotry is wiped out by engulfing waters of the Red Sea. God does, in grace, hold out blessing for those of Egypt who come to Him in faith. For His covenant with Abraham extends blessing to those of all nations (Gen. 12:1–3).

Principles can teach us here. First, how much better to pray in true submission to God than with unbelief, insincerity, double-mindedness, and deceit that waits to go against Him. Second, the person who prays and yet actually is calculating to buck God is on a path to his fall or utter ruin.

Exodus 14:10

Prayer in a Death Trap

Pharaoh’s armies close in on the people of the exodus, there seems to be no way out, and the entrapped people pray.

The Chase by the Egyptians (14:1–9)

God’s positioning of His people (vv. 1, 2). He put them where they had the impassable sea beyond and menacing armies behind. They had no way out. In their trap and in human weakness, their only way out was up.

Pharaoh’s pursuit (vv. 3, 4b, 5–9). The man whose word never was trustworthy in this account had his armies right where they could close in and force the people back to slavery.

God’s purpose (vv. 4c–d). God seeks to be honored through what He will do in beating the power of Egypt. He desires the Egyptians to realize that He is the Lord. That can be in salvation, which is not the point here, or even when people are unsaved but acknowledge His sovereign power and right. The latter is probable here. In the moments of their defeat in the sea the soldiers would see his God-hood. And after death they would also acknowledge this when the unsaved bow in subjugation and confess the Lord for who He is (Phil. 2:10, 11).

Of course other Egyptians back at their homes would know the Lord was God when they realized their armies had come out dead last.

The Cry of the Israelites (vv. 10–12)

To the Lord (10). They see themselves to be in a situation without hope apart from the Lord’s intervention. Their panic leads to their petition. The prayer seems to be in unbelief, however, in contrast to the faith Moses displays before them.

To Moses (11, 12). They come with a “sour grapes” attitude. First they pin the blame. He is responsible for leading them into the trap (11). Second, they prefer the old life in Egypt, bondage and all (12). For as their logic goes, a live slave is better than a dead fugitive.

The Challenge from Moses (13, 14)

The price of leadership for God can entail taking much blame. Moses has had moments of failure and moments of faith. Never has he shown greater faith when his people needed it than here. God helps him rise to the occasion. What he says is right to the issues.

Banish your fear! (13a). “Do not fear,” he shouts above the buzz of unbelief. In this he repeats the Lord’s own counsel to Abram (Gen. 15:1), and the admonition that occurs more often than any other in God’s word. It is so frequent because men do fear so often, and need God’s strength.

Behold your Fighter! (13b, 14). Good counsel is here. The leader meets the crisis by going to the Conqueror. God has always won in every episode Moses has seen since following Him out of Midian. The sufficiency of the Lord has begun to sink in.

His voice peals out the way when there seems to be no way.

Their part is simple: “stand by . . . see . . . keep silent.” In other words, trust and give it to Him. God’s part is sufficiency. They are helpless in themselves, but because He is what He is and can do what He can do, they can win.

He appeals to them just to see. God will save, and He will do it today, when they need it. When he appeals, he also assures, for faith sees what God can do and acts upon it. He assures them of two things. One is the utter victory over the enemies; they will never see them again, they will not hurt them or take them back into bondage. The other is the Victor who assures the victory. Behold your Fighter! “The Lord will fight for you. . . .” He will be completely able. He will win the victory “while you keep silent,” unable to beat such odds.

The Consequences of a Sufficient Lord (vv. 15–31)

The Lord whom Moses trusts brings His people through the trial safely. At the same time He brings the Egyptians down in an overwhelming victory. His delivered people are beyond the waters that threatened; the enemy that posed so great a peril is under the waters, totally defeated, dead.

Such a demonstration by the Lord has its effect on the people He delivered out of trouble. He had answered their prayer cry, not because they deserved it or believed as they should, but in covenant faithfulness to His promises, in grace. He had also been honored by Moses’ faith in Him as Israel’s fighter and acted as a warrior consistently with it (15:3).

Consequences in the people are threefold in 14:31. They “saw” the overwhelming power of the Lord in victory. They “feared” Him in the awe of profound respect. And they “believed” in Him and in His servant Moses. The men join with Moses in prayer through a praise song (15:1–18), and the women worship in their own special praise celebration (15:20, 21).

The praise to God calls for a distinct place on its own, though it is actually part of the immediate consequences

Now principles can come front and center. First, why pray with unbelief when we can pray believing a faithful God? Second, a believing leader can stand tall with his challenge to trust God who does not fail. Third, when a need is now, God is able to act on time (cf. also Gen. 22:11). Fourth, when God wills it so, His act to deliver His own can also mean doom to those who defy Him.

Exodus 15:1–18

Moses’ Song of Praise at the Red Sea

God’s superlative victory caused Moses and the men to exult in prayer that took the form of praise. The praise is a “song” (vv. 1, 2) that Moses composed and led, giving adoration to God. It celebrates His Person as majestic, different from all gods, and His performance in working miracles (v. 11).

Praise for What God Is (vv. 1–3)

Preeminent over the enemy (1). He is highly exalted over the foe, great in excellence (v. 7) and has flung each Egyptian horse and rider into the sea. His victory is a rout, an overthrow of those who lifted their hand against His people (v. 9), a mighty display of His arm stretched over the enemy. His hands held out had brought the Egyptians to let His people go (3:20) and have just been majestic in power again (15:6, 12, 16).

Powerful (2a). He is “strength” in action, not as the powerless gods of Egypt that he defeated (12:12). What He has just done at the sea shows that He is majestic in power (15:6).

Personable (2a). Not only is He strength; He is, for prayerful Israelites, “my strength and song and . . . salvation.” Of course He is personable to the people overall and to individuals as the God of the covenant bringing blessing He promised. The people praise Him for being “my God” and “my father’s God.” In the latter case, for Moses for example, He is the God of Amram (6:20) and much earlier Levi (6:16).

Proficient (3). He is not only a God who promises. He is one who performs. The picture so fitting for Him here is a “warrior,” for He just went forth to meet the pharaoh’s soldiers. And His leader, Moses, had shouted, “the Lord will fight for you . . .” (14:14).

Not only do the people praise Him as a warrior but as “the Lord” in name. He had specifically defined His action for them in Egypt as showing that He is the Lord (6:3–8). He would be known for mighty works demonstrating in a hitherto unprecedented way His covenant care to keep His word. His Lordship in pursuing His plan had come into awesome display.

Praise for What God Does to the Enemy (4–12)

Praise is so profuse that those just rescued from being destroyed (v. 9) stack aspects one on another for what God did to the enemy. He has cast them down, covered them, conquered them, consumed them, congealed the sea to defeat them, confounded them as to their strategy, and challenged praises of those who beheld what He did and view it as a tribute to Him.

Praise for What God Does for His Own (13–18)

Adoration goes on with blessings God confers on His own people.

He guides them (13). He has redeemed them out of bondage, the theme of the book. In doing this He has led them with strength to His holy habitation. The praise speaks of His bringing them to the mountain He intended (3:12) as already as good as done. Or it may mean He has guided them this far on the way to the destination. His guidance has been obvious in His power clearing the way in Egypt, His direction by the pillar of cloud and fire (13:18, 21), and His passage for them through the sea.

He gives them fear by their enemies (14–16). Rahab in Jericho would testify forty years later how her people had heard of the Red Sea act by Israel’s God and was in fear of Him (Josh. 2:10, 11). Travelers in the area, desert bedouins, and shepherds may have passed on the news.

He grants them the land of promise (17). Praise can confidently expect God to fulfill His pledge (6:8). It is just a matter of time, and He will not fail.

He governs them (18). “The Lord shall reign forever and ever.” He has already proven His governing of His people by an administering of events to spring them free. He has reigned over His creation, causing water to become blood, controlling flies and locusts, commanding thunder, lightning, rain and hail, lording it over darkness, having charge over death. He has reigned over all the gods of Egypt (12:12), and shown a greater kingship than the mighty pharaoh of Egypt. Even the winds, waves, and pillar of cloud have obeyed His authority.

A summary (19). This gathers the essence for praise as a fitting conclusion. It also ties in with verse 18 immediately. As God’s entire deliverance shows, and as verse 18 aptly puts things, God does reign. “For,” to wrap it all up, He reigns in the plunging of the enemies into sea, and the passage of His own over a dry sea bed.

So ends the prayer captured in a song of praise to God.

Which principles for prayer can we draw? First, our “Red Sea of trial” can be God’s “Rescue Sea” to us and “the Sea of Rout” to those who are against Him. Second, praise suits God for all He is as well as for acts he performs in blessing and in judgment. Third, God’s “hands on” faithfulness assures His people’s safety, so it is good to say to the heart, trust Him (cf. Ps. 56:3). Fourth, elation due to God’s great help can put praise into a song that erupts on the lips.

Exodus 15:20, 21

A Prayer by the Women

Fully in accord with what the men (15:1) have expressed, the women are filled with God’s worthiness. Unable to contain their sentiments, they exult in their own special version. Miriam, a few years older than her brothers Aaron and Moses (cf. Ex. 2:4–8; 7:7), leads the praise. She is in her eighties by now.

The Prelude of General Praise (1–19)

This distinct prayer is in review above.

The Participation of Women in Praise (20, 21)

The prophetess (20). Miriam is called “the prophetess.” This brings her function into prominence before her family relationship with Aaron. As certain other women in Scripture, she is God-gifted with special ability to speak God’s word in prophecy and proclamation, as in praise. She is using her gift in leading the “women’s seminar” here.

The participants (20). Other women join Miriam in a public demonstration with timbrels (thumped hand drums) and dancing in joyous victory.

The praise (21). Miriam leads in the words. All beat out an accompaniment on the drums and participate in lively movements to show their excitement in the Lord. Their exuberance is clear in the thumping, dancing, and song, “Sing to the Lord. . . .” Their exaltation of Him is clear-cut, “to the Lord” in tribute for “He is highly exalted.” The glory is His alone. They are emphatic in placing the praise where it belongs, all to Him and none to self. Their exhibit of reason igniting their praise is something fresh and vital, His victory over the pursuers.

The Hebrews’ enemy made planned its attack to “destroy them” and plunder what they had (v. 9). But their “warrior” stopped the plot by flinging horse and rider into the sea—all of them (14:23). So the enemy did not destroy; instead, it dropped in the waters like a stone (15:5), like lead (v. 10).

As is often true in Scripture, especially in the Psalms, the praise is for Who and what God is and for what He has done. The women dwell on His worthiness as the exalted One, and also His work in helping His people. The men, as in the previous verses, adored Him for what He is (1–3) and the work He has done (4–19).

Principles are plentiful. First, women who see God’s mighty work can celebrate Him in their own special ways. Second, joy in the heart can put a dance of excitement in the steps as people pray. Third, instruments for beautiful sound can combine to magnify God with jubilant hearts, vibrant lips, and energized liveliness. Fourth, prayer can celebrate God for the many things He is—creator, shepherd, rock, redeemer, warrior leading in victory, and so much more.

Exodus 15:22–26

Prayer for a Drink

A three-day trek without finding water brought the Israelites to Marah. There prayer occurred again.

The Problem the People Faced (22–24)

The crisis itself (22, 23). After three days of travel in the wilderness, they were thirsty. The crisis was even worse when the water they finally found at Marah was bitter, not drinkable.

The complaint against Moses (24). As the people had done before, they took out their frustration on their leader. He was to blame for getting them into such a predicament. They grumbled against him for not seeing that they had no water.

Moses’ Prayer and God’s Provision (25, 26)

The prayer itself (25a). “Then he cried out to the Lord. . . .” It is not said, but Moses had a great background for a prayer of faith. So far the Lord had never failed him in a crisis. From the burning bush when his people were in a crisis to the Red Sea when the enemy could have wiped them out, he had seen the Lord always come through. Only a few days before he had composed a song of praise to God who did great exploits.

It is an encouragement in prayer to have one’s memory filled with what God is and what He has done. The Psalms are rich in this. But much that is there recounts what the many episodes in His dealings with men, as here, have shown Him to be. Moses’ own song has just been saturated with momentous consolations.

The provision (25b, 26). God’s answer to prayer is in giving healing in two ways and in testing the people.

(1) The healing He provides. It is in water fit to drink in place of the bad. So He works a miracle related to drinking, then uses the occasion to promise blessing in healing from diseases. He shows Moses a branch which, when poked into the water supply, He uses to produce normal water. God can use means but this remains a supernatural work, just as He could have a rod thrown down and change it into a serpent, or a serpent into a rod, or water into blood.

The Lord sees chronic unbelief and sinful obstinacy in the complainers. He graciously utilizes the present provision to meet the immediate desperation for a drink. But He also uses the drama as an object lesson illustrating His overcoming of a greater problem bitter to face, pollution in the form of diseases. He is able to heal sicknesses as well. But He wants the people to trust and obey His word in being available to His provision as He is available to them.

(2) The testing He plans (25, 26). As He satisfies them in the need of the moment, a larger issue faces them. Will they believe and keep His word so as to be spiritually receptive to His overcoming problems in another physical realm? The stomach pain that foul water can cause possibly is a natural springboard into the bodily trial that the diseases of Egypt can bring. They can well recall the boils upon man and beast not long before.

Trustful hearing of His word and obedience in doing what He says is His counsel for availing themselves of His healing blessing.

Principles flash to the mind. One is that God can quench any kind of thirst in the right way, physical or spiritual. Another is that God can heal from physical sickness in many times and ways when it is His will.

Exodus 17:4

Prayer again for a Drink

God had recently provided to meet the people’s basic needs in their journey—guidance, safety from pursuers, drinking water, and bread. Now when they encounter another lack of water, their immediate reaction should be prayer and trustful expectation that He will be their supply again. Instead, as is such a chronic human inconsistency, they are back to forgetfulness, unbelief, and grumbling.

The Problem (1–3)

Lack of water at Rephidim is part of it. Another part is looking to the wrong source, Moses himself and not to the Lord who has been their sufficiency time and time again. A third aspect is their lashing out at him for not supplying water. He rightly asks, “Why do you quarrel with me? Why do you test the Lord?” He is their human leader, but providing in impossible situations is not his domain but the Lord’s. By looking just to him, even lashing out blaming him, they are insulting the Lord.

They just keep trying to lay a guilt trip on the leader. Why has he brought them from Egypt to kill them, their children, and their animals by thirst? Their focus is on man alone, not on the God who has never failed them. But in ignoring and bypassing Him they are testing Him by living life as if He makes no difference.

Moses’ Prayer (4)

His concentration on a solution. He asks God what he shall do to this people. Though he does not come right out with the need for water, he apparently had this problem on his heart. He simply voices a deeper problem, really; it is the people who do not trust him with their problem. God, of course, knows the entire prayer need!

His concern over a stoning. The leader senses and fears the rashness of the people. Bent as they are on looking only to him, not the real source of the answer, they are liable to take their unbelief out on him with stones. Given the attitude of criticism that inflames the people, this is a valid possibility. Moses seems to be faltering a bit in trust, too. He does not forthrightly challenge his hearers to see God’s provision, as at the sea. He is absorbed with safety as much or more than supply, not boldly expecting provision but questioning what to do.

God’s Provision (5–7)

The answer to prayer is in two phases.

The walk with the rod (5). God directs His servant to pass before the people, pick some of the elders to join him, and proceed with his staff to a rock in Horeb. The rod is, significantly, the signal instrument God had used in his hand when turning the Nile into blood and other miracles. So this suggests that His miracle work is about to occur again.

God does answer prayer, and He is gracious to the undeserving. He also uses willing people who intercede and ask for His mighty acts.

The water from the rock (6). God bountifully meets the need as He uses three stages here.

(1) The stand of God. He says “I will stand before you there on the rock. . . .” He is present to supply the need; He backs His servant; He is the One answering the emergency, not finally the servant. The people had doubted His presence (v. 7), and He certainly asserts it here.

(2) The smiting by Moses. God instructs the rod-carrier to strike the rock. It is a simple act, a dramatic device, an emphatic gesture to capture attention and to center anticipation on God’s answer to prayer.

(3) The supply for the people. God promised that water would flow out, and the people would have a drink. Nothing says here that water did pour forth, but Scripture later gives us the commentary that it did (Ps. 78:15, 16). The Psalms passage describes it as abundant, and the need here to satisfy nearly two million people overall (cf. Ex. 12:37) plus livestock (17:3) called for it. So it was not only a supply, but a sufficient one.

One other point relates here too.

(4) The slogans about the place. Due to the people’s distrust, Moses attaches slogan names by which to remember the campsite. It will be called Massah (“testing”) and Meribah (“quarreling”). For them it left a legacy of faithlessness, for God one of faithfulness.

Out of this, principles arise. First, however we voice a prayer God knows more of our total need than we may utter and can give even more (cf. Eph. 3:20). Second, prayer not only can gain water from a rock to slake thirst but any other thing that is God’s kind will to give. As creator of all He controls all and can manage it to do what He desires by accomplishing what does not seem possible. Fourth, time and time again, God’s answers to prayer are in the largeness that grace shares when men do not deserve anything.

Exodus 17:8–16

Prayer with Hands Lifted Up

Another momentous incident took place at Rephidim, where God supplied the water.

The Surprise Attack (v. 8)

Amalekites struck stragglers in Israel’s long line of people on the move, either to Rephidim or when leaving it. That they hit the Hebrews in this way is made clear in a later reference back to this (Deut. 25:17–19).

These ambushers were descendants of Esau. Esau’s firstborn son was Eliphaz, and Amalek was a son of Eliphaz (Gen. 36:12). He had become a chief over one of the Edomite bedouin tribes and was a desert raider.

God’s Summons to the Battle (8–9a)

Moses, as God’s spokesman, mustered a quick fighting force to shield the travelers. He appointed Joshua to do the actual enlisting and commanding of the soldiers. So far, apparently, Israelites had held the raiders off, and renewed attack was expected the next day.

But Moses does not depend on human brawn to suffice against the enemy. He was learning that the Lord would fight for them (14:14).

God’s Sign of the Victory (9b-13)

To assure victory, Moses promised to take a position atop a hill looking down on the battle. His vigil there possibly would permit the men engaged in warfare to see him and be encouraged to expect to win. It also would allow him information about how the battle was going and any strategic adjustment he could make to relate to the outcome.

But the strategic factor in the place of vigil was the staff (rod) Moses lifted toward heaven. It was “the staff of God in my hand.” The significance of this to some has been merely that the lifted staff would stir the morale of the soldiers. While this human factor could be a part of the overall picture, the staff’s main purpose was as a sign of depending on the Lord. Moses was interceding to Him for the power and the victory. What factors show this?

(1) Lifted hands often bear significance in God’s word. Men lift up hands toward heaven, to God in prayer (Ps. 28:2; 141:2). Moses has lifted his hands to the Lord in prayer in 9:29, 33.

(2) The lifted staff had been a frequent God-given signal for Moses in Egypt of what God was about to do to meet a need of His people. Moses lifted up his hands with or without a mention of the staff in representing God (7:19; 9:23, 33; 14:12, 21, 26). And God’s arm or hands gave the power that won (3:20; 7:5; 8:19; 15:6). So if Moses’ raised staff was a signal of God’s arms giving the power for His people’s good, the same would seem to be true here.

(3) The Lord, finally, is Israel’s shield and sword for victory (Deut. 33:29). The Hebrews’ sword (Ex. 17:13) won because God’s was helping them.

(4) God’s power must be the reason why verse 11 defines Israel’s victory surges as always when the staff was up, and losing the battle when it was down. Moses was at a distance from his soldiers and had no power in himself to give them. To God, distance and power were no problem.

The final victory is also related to the hands being up with the staff (vv. 12, 13).

(5) God is the One who pledges to defeat Amalek in verses 14, 15. So He must have done so in this context itself.

(6) Moses gives glory to the Lord at the altar related to the victory (v. 15).

It appears clear that God is the source of Joshua’s triumph, and Moses is depending on God. His raised staff is a signal or sign symbolizing that, and outwardly picturing his intercession.

God’s Swearing of the Enmity (14, 16)

God follows up the victory over Amalek with His plan to deal more fully with this enemy. This comes in four steps.

The recording of it. Moses did write it, both here and later (Deut. 25:17–19).

The reciting of it. It is to Joshua because he has just led in Israel’s defeat of Amalek. He also will be the one to contend with Amale-kites when Israel under his command invades the promised land. God later definitely tells Joshua to finish off this people after he gains rest in Canaan (Deut. 25:19). He fails in this task since Amalekites are still fighting Israel in three chapters of 1 Samuel (15, 27, 30).

The renown of it. Moses recognizes the Lord’s renown in the present victory and the future defeat of the Amalekites. He also savors the latest help to his own people. He shows this by building an altar and calling it Jehovah-nissi, “The Lord is my banner.” This is the essence of praise, in proclamation, but the passage does not say he put this into prayer too. He probably did.

Guidelines can finish this. First, true prayer lifts heart and lips to God and gains its triumph from Him. Second, God uses objects by which He displays His power to those who pray—a tree (Gen. 2), a rod, a bronze serpent, a fleece, a mantle (2 Kgs. 2), a sundial (Isa. 20), and so on. The power is not in the object but in the Omnipotent. We need not the article; we do need the Almighty.

Exodus 18:10

The Praise of Moses’ Father-in-law

Before the reader in this account are Jethro’s coming, commitment to God, and counsel to Moses.

The Coming of Jethro (1–8)

A priest from nearby Midian where Moses had shepherded, he came to the Hebrew camp bringing Moses’ wife and two sons. They had stayed with him while Moses was leading his people in the exodus.

Moses filled the visitor in on “all” the Lord had done against Egypt and for His people. He testified of the hard situations they had come against and how the Lord had always delivered them. It was a testimony of power, of greatness beyond any god.

The Commitment of Jethro (9–12)

Such a giving of God’s word, in effect, made a profoundly transforming impression on the man.

In his prayer (9–11). He rejoices in God, uttering a blessing of praise toward Him. Though he speaks it before Moses, he apparently is voicing what in essence he intends for God. It is adoration prompted by the Lord’s delivering graciousness.

As Jethro rejoices, he even recognizes the Lord as supreme over the pharaoh, over all Egypt, and over all the gods (11). It is quite probable that the great work of God has persuaded him to the point of conversion. If so, he is a believer now.

In his sacrificing (12). Jethro seems genuine in worship here as well. He himself takes the initiative, marking the occasion as if deeply in earnest. He presents a burnt offering in thanksgiving and other sacrifices. The verse describes him as doing this “for God” and “before God.” This observance grows out of the impact he feels from God’s grace, and is more than thanksgiving for being with Moses and his people.

The eating and drinking before God seem to be as genuinely worshipful as when Israel’s nobles ate and drank before Him (24:11).

The Counsel of Jethro (13–26)

What the relative of Moses suggests grows out of his praiseful realization about the Lord. It seems to misunderstand the flow of thought, or overlook it here, to say that Jethro is a man of the flesh passing out worldly advice wrong for Moses. Rather, the connections indicate legitimate, good counsel.

Counsel is clearly the idea in verse 19.

His insight about the load (13–18). Moses, he discerns, is taking too great a load of leadership on himself.

His input for the leadership (19–23). Jethro’s management plan calls for organization. Get qualified people who can arbitrate different issues. Distribute the work to many, and utilize their capabilities. Take the massive load off one man who is covering all the work.

God’s plan for dividing service capacities to various gifted people in the local church is similar. It works to the good of the “body” or group and many receive an opportunity to be used of God (Eph. 4:11–16).

Moses’ implementation of the leadership (24–26). Moses found that the counsel was profitable. He himself still judged greater issues, but the remaining matters were the responsibility of leaders over thousands, hundreds, fifties, and tens.

The advice that was wise flowed out of a man the Lord prepared and to whom He gave ability. It came, it would seem, out of real conversion and a spirit of worship that was focused in prayer.

The passage suggests a principle. A servant of God who lives in trust and praise can be a servant with counsel that issues in success.

Exodus 19:8

Prayer in Representing Others

This is only a brief mention of Moses’ prayer of advocacy for his people at the end of verse 8. It falls within a section of many chapters where most of the focus is on God speaking in giving His law and details of His tabernacle (Chaps. 19–40). Man speaks quite seldom in all of this because the great emphasis is on God’s words.

But since Moses represents God’s word to the people and the people before God here, his prayer is important even if but briefly noted. The discussion of the moment is only on the immediate relation of prayer in 19:8 to its flow of thought.

God’s Appeal to His People (3–6)

His exhibits from the past (3–4). God encourages Moses on Mount Sinai with what He has done up to now for His people. He has beaten the Egyptians who held them in bondage, borne the Israelites on eagles’ wings as it were, and brought them out to Himself to worship Him freely.

His encouragements for the future (5–6). First, the part He is giving them for their good is that of obeying His Mosaic Covenant. He will reveal that in large detail, with many laws that are for their welfare in various aspects of life (cf. Rom. 7:12, 14).

Second, the privileges He wants them to enjoy are rich in prospect. They are three—being His own possession uniquely among the nations, constituting a kingdom of priests (a domain having priests representing them to God), and a holy nation.

Third, their God is the One who has prerogatives over all the earth, so He is totally adequate to see all His purposes realized among all nations. His covenant with Abram had not only its personal aspect to Abram but its national plan and international span (Gen. 12:1–3).

That is a lot to encourage them if they walk in obedience.

Moses’ Answer for His People (7–8)

Their promise to the Lord. Cocksure, the people pledge full obedience to God’s word. They repeat this in 24:3, apparently basing it only on their own resolution and good intentions, not reckoning their utter need to trust in God’s resources. Only a short time passes before they are denying the Lord and looking to the golden calf to be their help (Ex. 32). How like Peter centuries later, so insistent that He would be true to Jesus, then denying Him three times. And how like any believer, when he is glib about obeying God but a sinful failure when he gets his focus on self and not on the trustworthy Lord.

Moses’ prayer to the Lord. As an intercessor for the people, his prayer is one of affirming their promise.

God’s Aftermath with His People (9ff.)

What God says after the brief interchange and prayer actually covers the rest of Chapter 19 and in Exodus most of the detail in Chapters 19–40.

This in general is a context saturated with God in three ways, summarized here.

His presence. He is with Moses and the people he represents. He had been the God present with Adam and Eve in the garden, present to help Eve in child-bearing (Gen. 4:1), present in walking with Enoch and Noah, present in covenant constancy with Abraham, Isaac, Jacob and Joseph. He had been present in preserving Moses, present in the bush, present as the great “I AM,” present with Moses and Aaron before the pharaoh, present with his departing people in a pillar of cloud and fire.

He had been present in victory at the sea, giving water, giving manna, giving military victory, giving better organization.

Now He was present in a cloud and fire in the mountain, at Moses’ tent of meeting, and in the tabernacle (25:8).

His precepts. God is with His people, giving them His word in laws to be obeyed.

His provisions. In grace God continues His compassion of the covenant with Abram and his descendants. The chapters are steeped in this grace. A few examples reflect this. One is God’s gracious spirit of seeking man’s welfare in laws for their blessing, laws that reveal thoughtfulness for their good. These are in many aspects of life that are made sweeter by doing things as God commands or counsels.

Another illustration is God’s furniture in the tabernacle. Each item is calculated to have its role in ministering God’s grace to people. The bronze altar serves in God’s forgiveness by sacrifice; the laver for cleansing of priests who represent the others and in principle teaches cleansing of anybody for serving God. Inside the holy place, the golden lampstand illustrates God as light for His people in all of life; the altar of incense, access to God in fragrant prayer; the table of showbread, God’s grace sustaining His people with food and all things.

The veil depicts God’s holy separateness from people sinful since the fall. Yet He is graciously near in His presence so very close by in the Most Holy Place, gained by sacrifice and by supplication (incense) as in Leviticus 16. In that Most Holy Place, the Ark of the Covenant, a chest, was the place where He graciously invited sprinkled blood and rising fragrance of smoky incense to forgive His people. Under the lid of the chest was a copy of His law, the ten commandments, summarizing the essence of His moral standards with which His grace provided help to those who kept any aspect of it or broke it.

Still a further example of grace is God’s positive answer to Moses’ prayer for Israel’s preservation after the golden calf idolatry (Ex. 32). He continues His covenant will in blessing this people as He pledged to the patriarchs, and uses the prayer as a channel in line with it! Chapters 33–34 are saturated with His grace in His dialogue with Moses.

God’s presence, His principles, His provisions—all relate closely with prayer. Prayer enters into His presence in coordination with His word; His precepts detail the aspects of life that can all become matters of prayerful obedience or prayer in confessing disobedience. And His provisions are helps to be experienced in prayerful living—affirming them, petitioning for them, interceding for others, thanking and praising God for them.

Later Scripture is stocked with countless examples of prayer directly relating to the law or facets of it—love of it, thanks for it, joy in it, requests for enablement to honor it, and so forth. Psalm 119 is a special concentration on such prayer, as are many other psalms (1, 19, etc.). Even later books of the Pentateuch exemplify prayer relating to God’s law and offerings to glorify Him (cf. Deut. 26:1–12).

Now a principle is pertinent. Prayer that is kept in close relation to God’s precepts is prayer that God can honor (cf. 1 Sam. 12:23–24).

Exodus 19:19, 23

Moses’ Prayer and God’s Thunder

God’s leader represents his people in prayer to God while the people stay down below, at a distance.

The Preparation of the Lord for His Coming (15–20)

God promises Moses He will “come” in a thick cloud and speak in such volume that the people will believe in him as the leader (v. 9). He repeats that He will “come” in verse 11, and in verse 17, Moses led the people out of the camp near the mountain to “meet with God.” Then God descended (18), or came (20).

The Precaution of the Lord for His Coming (21–22)

The Lord tells Moses he is to make sure the people are controlled from coming too near in curiosity to gaze, for they could die for it.

The Prayers of Moses on Sinai (19, 23–25)

The Advocacy. Moses is concerned about how the people will meet with God if they are not permitted to come up because of the boundaries holding them at a distance. This is in verse 23. He had earlier prayed in verse 19, but his words there are not given. God answered prayer both times, in two ways.

God’s answers. The first answer, relating to Moses’ advocacy in verse 19, is the caution. The second answer, responding to the concern in verse 23, is the clarification (24). The people cannot come up into the mountain, but Moses and Aaron can. And God repeats the caution of the people not getting too close. Then Moses descends to deliver the answer to his people.

Moses later made other trips into the mountain for other stages of the revelation (Ex. 20–23, 24–32, 34).

A principle is evident. An intercessor who stays close to God can call down His answers of blessing on His people.

Exodus 22:21–24

Prayer When Afflicted

The Context of God’s Laws

Prayer mentioned here occurs in a flow of thought where God is detailing His law to Moses for Israel (Ex. 20–23)

The Caution against Personal Wrongs (21–22)

Against the aliens (21). As God is gracious, His people are to be gracious. They are not to take any unjust advantage of a stranger, an alien. A good lesson for them to remember, in a spirit of compassion, is God’s kindness to them when they were aliens in Egypt. There they also had gotten a taste of what it feels like to suffer at the hands of nationals, which ought to temper them.

Against the alone (22). Likewise kindness is the principle toward other people at a disadvantage, the widow and the orphan. Compassion again, not cruelty, is to reign.

The Consequences of Such Wrongs (23–24)

One consequence not mentioned here is the blessing on the person who acts with mercy.

The focus, however, is on two other results. One is the Lord’s answer to the hurting person who prays, the other is His anger toward the persecutor. Both amount to one thing, His response to prayer.

God’s answer to prayer (23). Prayer may or may not be the recourse of the person misused. But should he cry out to the Lord, the Lord pledges certain action. This, as far as the wronged party is concerned, will bring a sense of righteous redress.

God’s anger toward the persecutor (24). This takes the injustice seriously enough to call for tough action. Hard-fisted dealings to run over others is grievous in God’s evaluation, as the reaction shows. God is not only angry. He will kill the perpetrator of the crime with a sword. This might, in a case of an individual or a group, be done through civil leaders appointed (cf. 32:27, 28). Or in a case of the wrong permeating the nation involving a very large number, God could fulfill it through a conquering nation. Babylon would be His instrument wielding the sword as in Ezekiel 21, God doing it with His “sword” but the invader using it.

God will not just be angry and execute the men who deal in such heartless crime toward others. A third factor ought to be weighed in avoiding this shameful injustice. The guilty, when punished in death, would be hurting their own families. Their wives would be left widows, their children fatherless. And it would be by their own wrong. God could take care of the widows and orphans through gifts of the caring among His people.

Prayer in this case, and God’s response to it, is very serious. Sensitive meditation on how He means business should have a wholesome effect, and probably did in many cases over the centuries.

Here is a principle: God feels for the hurting believer who prays and wants to help in a compassionate way (cf. 55:22; 1 Pet. 5:7).

Exodus 30:1–10

Prayer Rising as Sweet Incense

All of the items of furniture related to tabernacle ministry would suggest prayer to a God-conscious person in Israel. But one piece may be mentioned especially. It is the Altar of Incense placed centrally inside the Holy Place, immediately before the veil, between the Golden Lampstand and the Table of Showbread.

That the incense is symbolical of fragrant prayer raised to God is evident. One thing that points to this is the language about incense in scriptural commentary. The psalmist longs for his prayer to rise as incense (Ps. 141:2). A writer of proverbs calls prayer of the godly as God’s “delight” (Prov. 15:8), like the sweet fragrance pleasing Him in the incense. For the high priest took a firepan of coals, sprinkled incense on the coals, carried this into the Most Holy Place, and let the incense smoke ascend in God’s presence (Lev. 16:11–15). He also took with him blood to atone for sins of himself, his family, and all the Israelites. God accepted the blood and the incense.

In Scripture much later, incense symbolizes the prayers of believers (Rev. 8:2–5). Besides all of these considerations, the rising of the smoke with its fragrance quite naturally fits with the person lifting up parts of his body to God in prayer. He can lift up his hands (Ex. 9:33; Ps. 28:2; 119:48), his heart (Lam. 3:41), his eyes (Ps. 123:1; John 11:41), his face (Ezra 9:6), his voice (Prov. 2:3), and his soul (Ps. 25:1).

When this is kept in view, the altar is very significant.

Specifics for the Altar (30:1–6)

God wants all parts of the tabernacle made according to the pattern He gives (25:9, 40). This is true, then, of the incense altar. He lays out the details carefully, calling for full compliance. What us true of physical aspects is true also of the spiritual ministry in prayer that it signifies. Any approach to Him in prayer is to be with reverence sensitive to His word. The person is to experience His nearness in the way He shows.

Service at the Altar (30:7–10)

The service associated here is to be three things.

One of attending to sweetness (7–8). The motions the priest went through illustrated and were to be accompanied by prayer.

(1) The presenting of fragrance (7a). Verses 34–38 give the prescription for ingredients to make the incense sweet. As it arose to God its delightfulness would please Him.

(2) The place of fragrance (6a). The altar, its hot coals, and its incense were to be “in front of the veil” into the Holy of Holies, into God’s presence. Verse 6 specifies not just His presence but the nearness in relation to His pardon. It is near the ark of the testimony, the chest inside which His word and will was represented. The lid of that chest was the place where the high priest sprinkled blood to atone for sin (Lev. 16:11–15).

The principle this suggests is clear enough. Prayer should ever draw near to God who is holy, to His mercy to cover the one who is unholy. Then we can have holy fellowship with Him.

For priests serving in the Holy Place, incense at that altar always would suggest prayer. Prayer ought to saturate their ministry there and in every phase of tabernacle worship.

But for the high priest, Aaron and later men in this line, there was the added ministry. Only the high priest could go past the altar, through the veil, into the Holy of Holies. This was one day a year, the Great Day of Atonement (Lev. 16). As shown above, he would offer blood and let incense taken from the altar rise to God.

(3) The perpetuity of incense (7b-8). Every morning and evening were the times of ministering with the incense. This bracketed the entire day. Once a person saw the significance of coming to God with fragrant prayer, he, like the priest, could come and come any time. Later Scripture mentions even evening, morning, and noon (Ps. 55:17), and seven times a day (Ps. 119:164), seven to represent completely saturating the day with prayer.

(4) The prescription for incense (34–38). God is discerning about what will delight Him. He very carefully lays down the principle of compounding the fragrance only out of a special blend or recipe. This is no doubt because it is to be special to the Lord, not on any level just with fragrance for human enjoyment (v. 37). To take what is to belong to God and direct it to self was an insult to the One worshiped. This amounted, at that time, to an invitation to death (v. 38).

Two of Aaron’s sons learned that God means what He says. Nadab and Abihu offered “strange incense,” apparently of a counterfeit mixture. God’s instant taking of their lives lifted a caution to others that this was very important to Him (Lev. 10).

The point in this prescription brings us back to the nature of the service at the altar. It is a second thing.

One of avoiding strangeness (9). This is clear above. But more is involved than already mentioned. The full picture is one of avoiding not just strange incense but putting there the burnt offering, meal offering, or drink offering. God specified the bronze altar in the tabernacle yard for these ministrations. That possibly was to be very careful about keeping distinct the great emphasis of each tabernacle item and its service.

Prayer is not to tolerate any foreign elements, unpleasing to God. As He is particular about the ingredients for the physical incense, His Word in many places also defines the ingredients for prayer that delight Him. These, among other things, include coming in faith, in love, in purity of motives, and so on. Even the ministering priest was to wash his hands at the laver before coming into the Holy Place, depicting cleanness of heart to approach God. For God leads one of His psalmists to say, “If I regard iniquity in my heart, the Lord will not hear me” (Ps. 66:18).

The ministry at this altar is also associated with a third reality.

One of atoning for sin. As already summed up above, the altar, while itself having no offerings for sin, was closely related to these.

The priests prayed there for the Israelites, as in asking God’s blessing in Numbers 6:22–27. And the high priest, as noted, took incense from there one day a year and carried it into the Holy of Holies along with blood of offerings (Lev. 16). God was satisfied with the blood of atonement. He also received the incense fragrance and the supplication that accompanied it in faith seeking His acceptance.

A principle is based on the sweet incense God had His people use in mixing spices that relate to prayer. He wants His people to set high value on coming before Him so that their prayer is with fragrance, and He regards trustful prayer as sweetly acceptable. Psalm 104:34 later says, “Let my meditation be pleasing to Him.” Another psalm expresses the yearning that “the meditation of my heart be acceptable” (19:14). How sweet His words can be to our taste (Ps. 119:103; cf. Jer. 15:16), and our hearts and words to Him can be delightful. So, as Psalm 141:2 phrases it, “may my prayer be counted [fixed, set] to/before Thee as sweet incense. . . .”

Exodus 32:11–13

Moses’ Intercessory Appeal for Sparing Israel

Prayer occurs after Israel’s idolatry in worshipping a golden calf has set the stage. Moses has been on Mount Sinai for forty days and forty nights, receiving God’s law. God sends him back to the encampment to confront the sin, and a series of prayers follow in Chapters 32–33.

The Sin (32:1–6)

Impatience over Moses’ long absence was the beginning of the sin. People of the camp put pressure on Aaron to provide a god who would take them on their way. How quickly they gave up on the Lord and Moses, His leader. Their own will, not waiting for His, prompted their impatient demand. Aaron yielded and led in the sin of making a golden calf the people could see as their god.

Though the Lord was on Aaron’s tongue (v. 5), associating Him with an idol image was a total misrepresentation of Him and a denial of His glory. It gave credit for the deliverance out of Egypt to an image, not the Infinite One (cf. v. 8). Frivolity rather than a spirit of true worship prevailed (v. 6), and with it, a mood out of control (v. 25).

The Summons (32:7–10)

God dispatches His advocate back down the mountain to deal with the idolatry. He expresses His grief at the people’s obstinacy and makes a proposal to Moses. His anger can issue in His destroying the offenders, and He can make of Moses a great nation to continue His will.

This may be simply a test to give Moses an opportunity to show true loyalty to God and His people and not seek renown for himself. Of course, God could assure fulfilling His will in the covenant promise by yet another means if Moses failed, but He also could enable Moses to respond in true commitment to His people and God’s promise. He enables Moses to meet the test.

God had already planned to send a leader in the line of Judah (Gen. 49:10). He also had pronounced, through Jacob, other details He would make good on to the descendants of the different sons. He would not fail in these. And so He could cause Moses to respond to do His will, His prayer being implemented as part of fulfilling that will.

The Supplication (32:11–13)

Moses pleads a case before God for preserving Israel, based on three arguments true to God. Here, then, is his threefold plea.

God’s power over men (11). God’s own power has delivered the people from Egypt and brought them this far. It is His own ability that is at stake. The prayer is focused on things that mean everything to God, and He is touched by the things of His own honor.

God’s perception among men (12). Why should the Egyptians be allowed a pretext for taking glory away from God? They could impugn His motives for bringing His people out of Egypt, evil rather than good. It would seem to be pointless, also, for Him to go to all the trouble to deliver them, only to destroy them.

This does not mean, of course, that God had not thought of these things. Moses is not being smarter than the Lord and saving His plan from a mess if He did it His way. Again, God is permitting His prayer warrior the privilege of reasoning out what God already knows and having a part in His ongoing plan.

God’s promise to men (13). Moses pleads with God to remember His people and the covenant pledge He Himself gave to them. The prayer logic is the honor of His own self behind His promise and His own promise itself. His honor is at stake, nothing less. Moses is zealous to respect His glory. What He had promised as His will, let Him fulfill!

God’s own glory in Himself and in His word are often the core of intercessory prayer in Scripture. The very will of God is laid upon the heart and tongue of His servant. He gives His will to be the praying person’s will (cf. Phil. 2:13).

The Sequel (32:14–35, etc.)

God’s answer to the prayer will be one of sparing the people through whom to carry on His own will. He has simply brought Moses to pray in harmony with that will. He deals out discipline on 3,000 as a warning to the rest of the possibly two million people (cf. 12:37). This finally is merciful to the majority. But He continues His program with the nation itself.

A principle emerges. An intercessor of God is on good ground in stressing God’s power, His knowledge of a great plan, and His promise of blessing for those who are the objects of prayer.

Two other prayer passages in the context are worthy of individual attention.

Exodus 32:30–32

Moses’ Prayer for Israel’s Forgiveness

The Prelude to the Prayer (30)

Moses’ discernment of the great sin. He calls it “great” three times, beginning in verse 21.

Moses’ desire for a great solution. He longs for atonement for the people, a prospect that drives him to prayer.

The Pleading in the Prayer (31–32)

His confession of the great sin (31). The intercessor calls the sin “great,” seeing it as an enormous ugliness against God. He also affirms the nature of the sin, making a god of gold. This itself shows how it is great or of grievous character. The “god” is a terrible affront to God. Certainly such acknowledgment is an agreement with God’s verdict, the heart of confession as in 1 John 1:9.

His cry for forgiveness (32a). The advocate’s concern is so deep a burden that he does not complete his thought. His mind leaps on, and words are left out. He says “if You will forgive their sin,” then apparently meant “I will be grateful” or something of that nature. But his emotions run so high that he jumps on to a related possibility, “and if not, please blot me out from Your book. . . .” He realizes that, as far as he perceives, God could choose not to spare the people overall. If He does, Moses’ identity with his people is so deep that without them, he himself does not desire to go on in this life either.

God counsels Moses that it is those who have sinned that He will blot out—remove from the register of those alive on earth (cf. Ezek. 13:9). This does not, in this case, include Moses. So God does not deal as Moses is supposing, but as He wills.

The Postlude of the Prayer (33–35; 33:1–3)

God’s doom on the guilty (33). God’s principle is one of individual accountability (Deut. 24:16). He brings temporal judgment on the person who has sinned, fairly, and not on the one who has not.

God’s direction of His people (34; 33:1, 2). First, He gives His approval to go on to the land of promise. This is His will, and He is committed to carry it out. Second, He gives His angel to guide Israel to the land. Angelic ministry in the covenant outworking was prominent to Abraham as in Genesis 16, 18, and 22. And it was the same with Jacob in Genesis 28 and 32. So it is here and is often evident in the rest of the Old Testament and in the New Testament.

God’s discipline on His people (34–35). God does fulfill His covenant promise of giving the land. But when He sees it as fitting, He deals out discipline on a disobedient people for sin. His reference may be a summary of His principle as carried out on the 3,000 in this chapter, verse 35 attributing to God what He had done through the Levites here. The principle would also bear upon other cases in the wilderness wanderings and later, as in Numbers 11 and 14.

Principles abound. First, sin may be great, yet the one who prays for forgiveness can lay hold of God who is greater than all our sin. Second, God fills in prayer even when our burdened hearts fail to follow through with full wording. He knows all that is in the heart (cf. Ps. 139:1–4). Third, even when one pleads with God to forgive people in a group, God reserves the right to bless whom He wills and blot out from life those He wills. He, of course, has the full picture on every individual and can make the soundest and fairest decision.

Exodus 33:12–34:28

Moses’ Further Intercession: Dialogue with God

This exchange between the advocate and the Lord is closely related to the prayers in Chapter 32.

Moses’ Plea (12, 13)

Petition for his own person. He appeals to God to let him know His ways. His reason is “that I may know You,” similar to Paul’s quest in Philippians 3:10. He also longs to find grace (favor) in God’s sight, to have power with Him for His purposes, to be usable.

Intercession for his people. First, Moses is concerned over which people will go, that is, who will survive with him and who will fail to go on due to discipline. Second, He is burdened for God to remember them as His people.

God’s Answer (14)

This is clear-cut in two details. First is His accompanying Presence. Second is His assuring peace. Grace to Moses himself, responding to his petition, is evident in his realization at the end of verse 12, as well as in 14.

Moses’ Second Plea (15, 16)

His ardor for God’s presence (15). He has his values straight. If God will not show His presence going with the people, Moses does not care to go. God’s presence is the priority. So all believers, in prayer, should long to see God’s presence in the way they go!

His argument for God’s presence (16). Moses yearns to see, as he has already seen, God’s miraculous displays along the way. This is crucial in a couple of ways, which are keys to him. One is that God’s powerful presence will show His vindication of Moses’ leadership and acceptance of the people. The other is that such clear-cut manifestations of God’s blessing will mark Israel as distinct from all other peoples.

God’s Answer (17)

His pledge. He gives His promise of His presence to demonstrate that this people is special among peoples.

Moses’ prevailing. This, God says, is the human reason or means He is using for giving the blessing. Prayer of a right kind has power with Him! At the same time, of course, His own prior will and plan included blessing the covenant people (Gen. 12:1–3, etc.). As He so often makes clear, He works His will in His servants. They plead His will and involve themselves passionately in it.

Moses’ Third Plea (18–23)

His asking for God’s confirming (18). It will help Moses’ confidence if God grants this guarantee of His presence now. “Show me your glory.”

God’s answer by His confirming (19–23). To encourage Moses, the Lord does three things here.

First is the passing of His glory. He does not show Moses a full, direct look at His glorious being, for no man can see this glory face to face and live through such a breath-taking experience. He does show him His presence in another sense, letting him see Him from behind, in some less direct manifestation of His light.

Second is the proclaiming of His name. This name, the Lord of powerful covenant exploits to help His people (6:3), would be a great boost to Moses after 3,000 died, and he had been pleading for God to go with them.

Third is the proffering of His grace and mercy. God promises it in 33:19 and proclaims it in 34:6, 7. He shows compassion, as in forgiving abundantly, yet no man can take wrong advantage of Him, for He brings sin to an accounting.

Moses’ Fourth Plea (34:8, 9)

His attitude in verse 8 is one of bowing in worship, showing due reverence for the Lord. His asking in the next verse is in intercession for three favors. He seeks God’s presence for Israel in its journey, His pardon for their sin (he includes his own), and His possession of them as His people.

His God is a big God. He asks big things. And His prayer is fed by God’s own word. Every blessing He seeks here God assures in His words that have just freshly impacted him (33:17; 34:6, 7).

God’s Answer (34:10–28)

It is “yes,” for the prayer is according to His word, according to His will. God pledges miracles nobody on earth has seen to help His people and verify to others His presence with them (10).

He also calls them to obey His word (11–23, 25–26, etc.). He intends to drive out their enemies from the land He gives them (11, 24). His house will be in the land to receive their firstfruit gifts (26). In Moses’ return to the mountain, He writes the ten commandments to replace those Moses shattered in horror at the golden calf sin (28). The subsequent record also shows His presence, possessing and pardoning His people. At the end of the book, His glory fills the completed tabernacle (40:34, 35), and His presence in the pillar of cloud and fire went before the people (36–38).

Moses, the man of intercession, shows he is a man of doing the will of God. The reader comes often to a verse such as 40:16: “according to all that the Lord had commanded him, so he did.”

Meditate on principles, this suggests. First, it is a very large privilege to feel a burden that drives one to pray for people who are very dear to God and to the intercessor. Second, one intercessory appeal can follow another, and prayer traffic never presents an overload to jam the circuits before God. Third, prayer that is aright, knitted to people and to God, pleads in line with heart goals that are the passion in God’s own covenant intent. Fourth, it pleases the Lord for a servant who loves Him to beseech Him to manifest His presence (cf. John 14:21–23). We have His Word on this. Fifth, of a big God with a big plan, ask big things (cf. Jer. 33:3; 32:17, 27). He can do the seemingly hard things just as readily as the things that by comparison seem easy.

Exodus 39:43

A Prayer of Blessing on the Workers

It is fitting that the final prayer in Exodus is Moses’ invocation of blessing on those helping make the dwelling place of God.

The Performance of the Work (35:20–39:42)

God had specified that every part of the tabernacle be built “according to [His] pattern” shown to Moses (25:9). All of this is now completed. The prayer that crowns it relates to the entire work.

The Prayer on the Workers (39:43)

The authentication by the blueprint. Moses checked all the work and confirmed that everything was just as in God’s specifications. He must have felt exhilarated in approving it, realizing that God endorsed it.

The appreciation in the blessing. Moses’ reaction is a prayerful intercession invoking God’s blessing of appreciation on the people who participated. He is asking God to bless them in accord with their doing His will. They receive their God-given sense of honor, reward, or distinction. This is, in principle, what Jesus would later says can be true even after all of life’s work. “Well done, good and faithful servant, . . . enter into the joy of your Lord” (Matt. 25:21, 23).

The prayer is followed by God’s pertinent guidelines for service at the tabernacle and compliance with these (40:1–33). After this, God’s glory cloud filled the dwelling place. His presence shown in this way and in His pillars guiding Israel to new campsites complete the Book of Exodus (40:34–38).

Principles are relevant here, and can finish comments on the book. First, one is always on track asking God to bless His workers who have diligently done what is on His heart. Second, God’s glory is profuse when people move spiritually to His heartbeat and prayer dwells on things precious to Him (cf. John 15:7–8).

Prayer in Leviticus

It will be seen shortly that prayer is integral to this book even if not often explicitly mentioned. First, normal matters of introduction help orientate the reader.

The Title

Leviticus derives from the Greek word Levitikon, “pertaining to the Levites,” the title The Latin Vulgate translation used. However, much earlier than that the Jews knew the book by its first word, the Hebrew waggigra, “and he called” (1:1). For it was a custom to name many books by the first word.

The Author

Moses is probable. The opening words enhance this, “And the Lord called to Moses and spoke to him out of the tent of meeting....” The book has fifty six references to the Lord revealing the laws directly to Moses. We see the recurring phrase “And the Lord called to Moses” or “spoke to him” (1:1; 4:1; 5:14; 6:1, 8, 19, 24) as late as 27:1. Besides, the authenticity is upheld almost constantly by such repeated words to Moses as “speak to the children of Israel,” “speak to Aaron,” “the Lord spoke,” “I am the Lord,” or “I am the Lord your God.” One also sees “the Lord commanded through Moses” (4:13, 25; 7:36, 38; 27:34), and Moses is the overall leader (9:1) giving commands (9:5), the one most natural to have charge over the writing. More detailed evidence for him as the writer is developed in detail by books of Old Testament introduction from R. K. Harrison, Edward J. Young, Gleason Archer, and Merrill Unger.

The Date

Conservative scholarship sees the date during the period 1447–1400 B.C. We need to distinguish the time when the events of the book occurred historically and the date when the writing was pursued or completed. Yet the writing was most naturally within the same time. Events of the book transpired during a very brief span, the month that went by as we compare Exodus 40:27 and Numbers 1:1. Things in Leviticus followed quickly after completing the tabernacle and God filling it with His glory in Exodus 40 a year after the exodus, ca. 1446. Moses could have finished writing the book soon after this as he kept abreast of recording things important to God’s covenant people.

The Background

Leviticus goes on with the narrative of Exodus without a break. Once the tabernacle was ready for use and the Lord showed His presence in it, He “called to Moses and spoke to him from the tent of meeting . . .” (Lev. 1:1).

In Exodus 25–40 the author speaks about the formation of the tabernacle, and in 40:34ff. God’s glory permeated it. Significantly, then, He is ready to furnish more guidance for His people from 1:1 forward. The reader moves from the formation of the tabernacle in Exodus to the functions of the priests and other people in this center of worship. Another way to put it is this. Exodus 25–40 shows the construction, and Leviticus adds to this further instruction about the nation’s use of the tabernacle. The purpose is to prepare people to worship God in holiness, for “You shall be holy because I the Lord your God am holy” (Lev. 19:2; 20:26).

Before the place of worship was built, the Lord spoke in Exodus from “the mount that burned with fire.” But now in Leviticus the Lord indwells the tabernacle and speaks out of it. In this light, the Israelites are addressed in the book as a people separated to God by redemption and not separated from God as the other nations. Since the Lord is actually in the midst of His people at the outset of the book, the account goes on to reveal the provisions or grounds of true holiness by which the people, now redeemed out of Egypt, may have access to His presence and engage in fellowship with Him. In this context, prayer will be the heartbeat.

After finishing the tabernacle, the inhabitants of Israel remained in their camp at Mount Sinai for another month and twenty days (cp. Ex. 40:17; Num. 10:11). Then they set out on a trek toward Canaan, the land God intended them to inhabit. So the Book of Leviticus and Numbers 1:1–10:10 occurred during this period after completing the tent but before resuming travel to the threshold of the land God had promised (Gen. 12:7).

The Theme

Repeated key words help in grasping the main focus. For example, “holiness” occurs ca. eighty-seven times, “before the Lord” about sixty, and “atonement” in around forty five places. The book’s central emphasis, in this light, is the holiness of God and the standard of holiness on His heart for His redeemed people. The principle is evident in 19:2 and 20:26 by direct statement, “You shall be holy (set apart) because I the Lord your God am holy.” The book explains the offerings and cleansings by which the people of the holy God can experience holiness and walk in fellowship with Him.

The Outline

I.   The Provisions for Holy People (1:1–10:21)

A. The Sacrifices (1:1–7:38)

An introduction (1:1–2) leads on to five different offerings—burnt, meal, peace, sin, and trespass (1:3–7:36)—then a summary for the offerings (7:37–38).

B. The Priesthood to Lead in the Worship (8:1–10:21) Pacesetters are consecrated (Chap. 8), tabernacle ministry begins (9), and a special sin of two priests is condemned (10).

II.  The Practices of Holy People (11:1–25:55)

A. The Holiness in its Functions (11:1–15:30)

This is traced in relation to clean and unclean food (11:1–23), physical contact that can contract uncleanness (11:24–47), a woman’s purification after a childbirth (Chap. 12), in leprosy (Chaps. 13–14), and in cleansing from sexual impurities for men, then women (15).

B. The Holiness Related to the Day of Atonement Once a Year (16)

C. The Holiness in its Functions Continued (17–22) This deals with holiness among the people in general (17–20), then among priests who lead in matters of holiness (21–22).

D. The Holiness in National Feasts (23–55) Maintaining holiness is shown as related to the Sabbath day (23:1–3), six different feasts during the year (23:4–44), tending the tabernacle’s holy lamps and table of showbread (24:1–9), a case of punishing a blasphemer (24:10–33), and God’s will for special years such as the Sabbatical (seventh) Year and the Year of Jubilee (49th year).

III. The Prospects of Holy People (26)

If Israel remains holy, God will give blessing (vv. 1–13), but if they become unholy without repentance, He will bring chastisement (14–39). If they repent after chastisement, God will restore them (40–45).

IV. The Presentations by Holy People (27)

Focus is on the presentation of eligible things—persons, animals, houses, and fields in a desire to please the Lord (vv. 1–25), then the principle that pertains to other things, such as firstborn animals, devoted things, and tithes (30–33). Then verse 34 concludes the book.

The Relation to Prayer

Prayer fits in several ways.

(1) It is the response to the Word of God. The book places a great emphasis on the Lord’s Word specifying details vital to tabernacle worship. For example we see the recurring phrase “the Lord... spoke” (1:1; 4:1; 6:1, etc.), and what is said in chapters is often a running account of the guidelines He spoke. Some exceptions are 9:1, where Moses spoke, relaying God’s words, and instances of doing what Moses directed (vv. 5, 8–24), or the writer narrates the episode of Nadab and Abihu sinfully offering a different incense than God specified (10:1ff.).

God’s words and acts to men are a catalyst for their words or acts toward Him. An example is in their response of giving Him thanks (7:12–15).

The focus in the book is predominantly not on prayer but on details about matters of worshipful life and service. Much about different offerings (Chaps. 1–7) is followed by priestly acts (8–10), and other matters as in the outline (cf. above). But the minutia of directions for various outward facets of life and service assume inward sincerity, if things are as God wants them to be, as in a prayerful response to the Lord. Even the thanksgiving in 7:12–15 does not explicitly mention words spoken to God in prayer related to the sacrifice. But later Scripture understands the gratitude as having inward delight and words. One can see this in “a broken spirit, a broken, contrite heart” (Ps. 40:6–10; 51:14–17; cf. 34:18; Heb. 13:15). The chronicler says that the Lord seeks to show Himself strong to those whose heart is sound toward Him (2 Chr. 16:9), and even when the Ten Commandments appear the Lord wants those who “love Me and keep My commandments” (Ex. 20:6). If done rightly, so-called holy facets of service should represent a worshipful seeking of God “with all your heart and all your soul” (Deut. 5:29). Where that is true, it quite spontaneously would, among other things, evoke prayer in gratitude, rehearsing of precious truths from God, sensitive tenderness to confess sin, pledges to do God’s will, requests for strengthening, and prayerful intercessory concerns seeking blessing for others too.

One can go through each section of the Leviticus outline and readily see how a godly heart can respond to this truth with sincere prayer. It is pertinent in each offering of Chapters 1–7 to pray in the instance that most spontaneously fits the case, whether a crying of heart and lips for dedication and thanksgiving that God accepts it (burnt), offering one’s possessions or property (meal), longing to be forgiven (sin, trespass), or appreciation (peace). In details about priests (Chaps. 8–10) a leader or a lay person could quite relevantly give thanks for such guidelines, for opportunities of ministries, and for God accepting and using any sincere leadership. In portions on cleansing from bodily flows, it is meaningful to thank God for caring about details, and speak to Him in desire for the benefit. On the yearly Day of Atonement (Chap. 16), prayer would be apropos by the high priest to carry out faithfully his representing of the people within the most holy place, and for the people represented to thank God for forgiveness, and offer themselves afresh to God in a sensitive, heart-searching stand against any sin. In the times of feasts, it would be spiritually natural to draw near to God with fresh gratitude, affirming what this feast vitally means, and asking for the Lord’s way of responding to this in the truest, complimentary godly motives and acts (cf. on Ps. 51:16–17, 19 the place of outward offerings yet the priority of inward godliness that could make these delightful to God).

Certainly, then, prayer of a right sort is a spiritual reflex response to God’s Word. It also can be a proper clinging to God in fellowship in view of who He is in giving His words (cf. Deut. 4:7–8).

(2) The Person of God. God is many things, holy, truthful, worthy, compassionately caring in covenant fidelity, and so on. Prayer is a natural reflection to His Person in several ways.

a. One way is a sensitive respect that will seek harmony with Him, for His delight. One sees this immediately even in the opening chapters. There, worshipers can offer Him gifts with the accompaniment of fire that lifts “a soothing aroma” to Him (1:9, 13, 17; 2:2, 9; 3:5, 16; 4:31). The focus of a heart in sync with Him is not just on what one himself gets out of the worship, but what God gets out of it because it is pleasant and acceptable to satisfy His heart. True devotion to God would find it a spiritually natural reflex to pray in such holy worship. This could be in various aspects along which prayer might trace its reality with God—for example in affirming love to Him (cf. Ps. 18:1), petitioning for guidance to be pleasing to Him, interceding for others whose needs are known, acknowledging sin and forsaking it, and presenting words of thanks.

Cases of cleansing could relevantly be prompts for prayerful intertwining with the heart of God. So could any kind of thing in Leviticus. Offerings recognize God and can be accompanied by giving the heart’s affection anew to Him. Priestly service, as well as all other service in principle, could be given with the heart, and its words, just as when offering God any contribution or skill in usefulness for His sake (cf. Ex. 35:5, 21–22; 36:2). Foods God gives men to enjoy, and the ones He sees not as for their good (cf. Lev. 11:46–47) can be a basis for words of appreciation to Him. Feminine hygiene in child bearing is a possible occasion for rehearsing details of life, so important to one’s heart, with God (cf. 12:6–7). So can any sexual hygiene and directions for cleanliness be good venues for taking matters to the Lord in prayer.

It is crucial for the person who fixes his heart on God to have a single eye to do what pleases Him. The focus can be to have an outlook that seeks to deal with matters by an uplook to do His will. The path of life, true in Leviticus long before our Lord Jesus Christ walked the earth, is essentially the narrow way that He would teach (Matt. 7:14). It is the way God wants; it is the way He leads; it is the way that inclines to Him. It is life for His sake. And it is in respect for Him that fixes the gaze of the soul on His mind, and prizes it, in whatever matter His guidance covers. How different is the way of respect that has true communion with Him in doing what He counsels rather than showing disregard and disrespect that bypasses and degrades Him.

b. Prayer is pertinent, as was already mentioned, in times of remembrance before God, and can even expand into a spirit at all times appearing in grateful words. Some would be ready to give praise/thanks. In restating God’s law Moses says, “He is your praise and He is your God” (Deut. 10:21). The psalmist later would put this in the perspective that “great is the Lord and greatly to be praised” (Ps. 48:1; 145:3). Every matter of God’s counsel in Leviticus, seen in a receptive and tender spirit, can become an occasion in a proper way for thanksgiving, or some other facet of prayer.

Thanksgiving as linked with the Peace Offering in Leviticus 7:11–15 can pervade the life in always relating to God in some meaningful relationship. That is as true in this Old Testament book as often in the Psalms, or in the New Testament (cf. Eph. 5:20; 1 Thess. 5:17).

In the five great offerings of Leviticus 1–7, prayer, even when not immediately stated, is very cogent. Later Scripture helps us see the valid saturation with prayer. For example, prayer is strategic with the burnt offering (Ps. 20:3–5; 51:16–17; 4:5). It is natural to the meal offering (Ps. 20:3–5; 96:8). Even in the day when Moses restates the law (Deut. 26) it is already clear that prayer in grateful tribute to God is vitally germane. For a worshiper within the covenant recognizes that God is the giver of his many blessings (vv. 1–11). In verse 10 part of a prayer that fits the case is, “And now behold, I have brought [to the house of God, v. 2] the first of the produce of the ground which Thou, O Lord hast given me.”

Prayer suiting the peace offering is distinct in Leviticus 7:12–13. One thanks God for the peace God has given in the covenant relationship. David, when he confessed his sin of numbering the people (2 Sam. 24:10), presented burnt offerings and peace offerings (v. 25). For the sin, offering prayer is completely suitable. For prayer is vital in any dealing with sin before God. The psalmist later is clear about this (Ps. 32:5; 38:18; Ps. 5), and so is other Scripture (Prov. 28:13; 1 John 1:9). For to make offerings outwardly without the heart, devotion, faith, and genuine inward worship would never be acceptable to God (cf. comments later on Ps. 51:16–17). The same is true of the final of the five offerings in Leviticus 1–7, the trespass offering. This is relevant when one has in some way defrauded God or man, that is, trespassed on rights that are due them. To deal with the sin, the person needs a relevant way to resolve what is offensive, and must reach God, to whom, ultimately, the guilt offends. This is in prayer. The one who has trespassed needs also, of course, to make whatever honorable restitution is pertinent to another person, whom he defrauded. Jesus focused on this in Matthew 5:23–24 to make things right with the other as well as with the Lord.

c. Prayer also can be relevant in the aspect of confession.

One confesses sin when sensitive to his or her need. This direct prayer to God would naturally fit cases of sin and trespass offerings (Lev. 4–5). It also could apply in dealing with cases of sexual emissions, in instances where one acknowledges desires or acts that have been impure, and not pleasing to the Lord (Chap. 15). And in Leviticus 16 the high priest would on the Day of Atonement once each year offer blood for his own sins and the sins of fellow Israelites whom he represented when entering the Most Holy Place. On such an occasion, too, those sensitively responsive to God would join him in heart and in words by their own dealing with the sin and their heart cry to please the Lord.

Even in a future day when the people repent of sin, they can confess it and find God’s covenant mercy (26:40–42). In principle that people of Israel in Moses’ day could learn from this to acknowledge their sins at any time now, for the need to confess can be true of themselves, each personally, in their own day. Daniel would see that it was applicable in his own case and that of his fellow-Israelites, so he confessed sin (Dan. 9:4–19).

Finally, prayer is meaningful in Leviticus in terms of an intercessory aspect.

d. One can summon God’s blessing on others. This comes into the picture in 9:22–23, where Moses and Aaron blessed the people. They desired God’s blessing to impact those they were representing before Him. In servant spirit their focus was on others. The same is true in “the Lord bless you” in Numbers 6:22ff., and the principle appears in many intercessory vigils throughout Scripture. Paul expresses it in detailed requests for God’s benefits to other believers (Eph. 1:15–23; 3:14–21).

Now the focus can be on passages about prayer as they appear in the book.

Leviticus 5:5

Confessing Sins

Chapters 4–6 develop the matter of dealing with sins in daily life through offerings and confession. Two great offerings relate to the sin, depending on the differing nature of each specific sin.

First, the sin offering avails in 4:1–5:13 for sins of failure in one’s own life. These can be sins of which a person is unconscious that he is sinning at the time. He is unaware that he is failing, and deliberately going against God’s will.

He may, for instance, through his human weakness, slip into a sin of ceremonial defilement touching some unclean thing before he thinks things through. Or he may swear idly on the spur of the moment. Examples are laid out in 5:1–4. Or he may sin even when conscious that he is doing this, yet do it in human weakness. One such wrong is in refusing to testify in a case where he can be of help. He holds back knowingly due to some human fear (5:1).

Second, the trespass offering is effective in 5:14–6:7 and 7:1–7. It differs from the sin offering in covering cases of fraud against God or people. Due to violating another’s rights, it is necessary in such a case to make restitution, whether to God or the human. This is aimed at making things right with the offended party. Trespasses are sins done in error or unwittingly at the time, such as forgetting to fulfill something due to God (5:15), or committing a wrong knowingly but again due to human weakness. One might hold back on giving a gift to God that is really due Him. Or he might commit fraud against a person’s rights, as in theft, trickery to take advantage, or a matter of trust (6:4). To fail in a case of trust would be to deny falsely that he had ever borrowed an item he had failed to return, or lie claiming it had been stolen.

In case of sin requiring a sin offering or a trespass offering, confession in prayer is necessary. The example in 5:5 pertains expressly to the former, but the same principle applies to both.

The Committing of Sin (5:1–4)

Examples of sin are clear here, whether refusing to testify as a witness, contacting a dead body, or swearing in an oath to do something he should not do.

A distinction becomes obvious between the act of sin itself, and the subsequent awareness of it being sin (v. 4). Once the true nature of what he has done smites the person’s conscience, it is time to deal with the sin!

The Confessing of Sin (5:5)

The offender against God needs to acknowledge the sin as sin, and bring a sacrifice to offer in covering it. He comes to the officiating priest, first confessing and giving the offering as a substitute in his place, then having the priest confess and offer on his behalf.

Such confession involves prayer to God. The person would say, in effect, “I have sinned, doing this in Your sight, and I need Your forgiveness. I bring this offering with its blood to cover the sin.” The priest would offer for him, and take his confession to God, giving him on God’s behalf a confidence of God’s satisfaction. This would be as specific by the individual as the prayer in presenting a gift to God with thanksgiving (Deut. 26:1–11).

The Covering of the Sin (5:6–13)

A confessing person dealt very specifically with the sin. He brought a sin offering for his guilt (v. 6), a lamb or a goat. At the same time he also brought a burnt offering (v. 10). The first sacrifice dealt with the sin by blood, the other was consumed entirely on the bronze altar. This second phase in offering was an acknowledgment that like the animal offered, his entire life was dedicated to the Lord. He was yielding everything, holding back nothing from devotion to Him.

God’s grace allowed for any sinner to be able to follow the steps. If a person was poor, having no lamb or goat, he could bring two turtledoves or two pigeons, one as a sin offering, one as a burnt offering (v. 7). If extremely poor, he was free to offer a tenth of an ephah of fine flour, serving for the sin aspect and the yielding up entirely to God.

The sacrifices “cover” or “atone” completely, satisfying the Lord. So the sin is “forgiven” (v. 13). At the same time the offerings in illustrative principle picture the ultimate sacrifice by Christ which cleanses from sin (1 John 1:7). Believers today can confess sins, depend on the blood of Christ for forgiveness, and be cleansed from all sin (1 John 1:9). Christ who fully gave Himself to God is a burnt offering in their place, and they offer themselves in entire renewed yieldedness to God.

This leads to principles. First, it is always right to acknowledge to God any kind of sin one feels guilty about, even any trespass against others’ rights. Second, a prayer of affirmation can join with confession and the cry, “I need Your pardon,” or “I give this offering as I recognize my sin, and I desire that You cleanse me in Your sight.” Third, God made it possible even for a very poor person to present an offering within his means—two doves or pigeons, or a small portion of ground grain. All can come. Later, the offering Jesus Christ made atoned for all, whether wallowing in wealth, or writhing in poverty, or those in between.

Leviticus 7:12

The Peace Offering of Thanksgiving

So far, this study has mentioned three of the five great offerings in Leviticus 1–7. These are the sin, trespass, and burnt offerings. Another presentation in the five was the meal offering of 2:1–16 and 6:14–23. It was given in recognition that one’s possessions or things belonged to God, in distinction to the burnt offering acknowledging that his person (life) was wholly the Lord’s. The flour or grain or meal was a testimony of his recognition that all his produce, given by God, belonged to Him (cf. Deut. 26:1–11).

One other great offering rounds out the five. It now becomes the subject here.

The Sacrifice Related to Peace (7:11)

The person in Israel could offer this animal in any of three categories. One was in thanksgiving to God (v. 12), another linked with some vow the person fulfilled and gave God tribute for, the third a voluntary offering. The last of these arose out of one’s own spontaneous desire to credit God for His blessing of peace, though no specific incident stimulated it. The second and third kinds appear in 7:16.

Any of the three occasions involved prayerful communion with the Lord in thought and in word.

Leviticus 3:1–17 also describes the peace offering. A male or female animal was allowed. Christ is the ultimate offering, combining in Himself all human fullness, the strength of the male and sweetness of the female. He is the perfect human, in all completeness.

Offerings in these categories could be cattle (3:1), sheep (v. 6), or goats (v. 12).

The Significance Related to Peace (7:12–15)

“Thanksgiving” to God is the chief idea. It is mentioned four times in verses 11–15. The person brought his offering to the priest, and prayed in gratitude. On his behalf the priest prayed and offered his sacrifice.

The thanksgiving was related to peace that was a blessing of God within His covenant kindness.

Parts of the peace offering, the richest portions, were burned. They became God’s alone. So in Christ, the greater offering who made peace for men with God (Rom. 5:1). God saw on the cross the richest innermost value. Christ is our peace, He made peace, and He preached peace (Eph. 2:12ff.). Colossians 1:20 says He “made peace through the blood of His cross.” Likewise in the believer who prays in thanks for His peace, God delights to see the richest innermost attitudes, feelings, yearnings, passions toward Him.

Other portions of the peace offering could be eaten (7:15–18). The offerer took these home for a joyous celebration in thanksgiving to God for His peace, peace based on blood. When one was at peace with God, living with a jubilant spirit, he could offer the sacrifice of thanksgiving (Ps. 116:16, 17). And today the believer can live in light of all God’s benefits, offering a sacrifice of praise to God continually (Heb. 13:15). This is “the fruit of his lips” in prayer, giving “thanks for all things” (1 Thess. 5:17).

Principles jump to the fore. First, as in the meal offering, one can give all that he has over to the Lord who gave it (cf. 1 Cor. 4:7) in thorough dedication. Today this can entail land, produce, animals, home, vehicle, business, job, clothing, abilities such as speaking, singing, artistry, writing, mechanical know-how, and so forth. Second, a person should celebrate with thanksgiving the peace he enjoys from God’s provisions. This could be in anything, even a successful harvest, growth of a herd, prosperity in work, or help to fulfill a vow (pledge).

Leviticus 9:22, 23

Prayer in Blessing Others

Aaron and priests of his Levitical line are consecrated to their spiritual ministry in Leviticus 8 and their service inaugurated in Chapter 9. It is on this momentous occasion that Aaron and Moses, as sacrifices are offered, bless the people they lead.

The Presentation of Offerings (9:1–22)

All is done in orderly fashion. With Moses taking the lead, the priests consecrated in Chapter 8 now offer sacrifices for themselves and then for the people they represent.

The Prayer About Their Effectiveness (9:23, 24)

Prayer played a vital role in the priests’ ministry to God and to the people. In 1 Chronicles 23:13 the summary is given that God set Aaron and his sons apart as holy to fulfill three things. One was to burn incense before the Lord, a ministry already seen (cf. Ex. 30) to relate strongly to prayer. Another was to minister to Him in a myriad of connections that would reflect and redound to His glory. The third was to bless His name. This blessing would be in such facets as Numbers 6:22–27 spells out (cf. there).

Aaron and Moses both are said to bless the people in Leviticus 9. As in Numbers 6:22ff., this is probably a prayer invoking God’s blessing on them. The prayer is spoken before the people and to them (in their hearing and to their joyous benefit), but more so to God. An illustration that can well suggest the tenor is that of David later in blessing the Lord and His people (Ps. 28:9). He blesses the Lord in thanksgiving (v. 6) for His help (v. 7). He also intercedes for God saving His people, blessing His inheritance, being their Shepherd and carrying them!

Similarly in Numbers 6, verse 27 defines the kind of prayer the blessing entails. For “they shall invoke My name on them,” and in answer to prayer for His blessing, “I will bless them.” Specific intercession gains His specific response.

God’s response in Leviticus 9 assuring that He will bless is accompanied by a manifestation of His glory. The glory appeared to all, probably in splendid light from His glorious pillar of fire. His fire also consumed the burnt offering and fat, depicting the full dedication of the priests and that to which they called the people. Other offerings included the sin and peace offerings. God’s endorsement of the offerings with His signature, His presence, caused the people to shout. His glory was here as on the day when He filled the completed tabernacle. The shout is no doubt in praise, exulting in appreciation to God for His approval in grace. They not only shouted but fell prostrate in deep reverence, probably in prayer continuing the praise.

What of principles relating to this? First, we can appeal to God to infuse us or others with grace. Paul later would begin and end letters with this intercessory gesture for the Lord’s enrichment, strength, discernment, or whatever variety of gracious help fits each life. Second, we ought to be always bestowing spiritual caresses on God as we tell Him that we recognize His glorious beauty and worthiness of plaudits.

Leviticus 16:12, 21

A Leader’s Ministry in Incense

Aaron as high priest led Israel’s worship on the Great Day of Atonement which was set one day each year. In fulfilling his service, among other things he brought blood of sacrifices and also incense into the Most Holy Place. By these two actions he was representing the Israelites’ sin and also relating the incense sweetness before God on their behalf.

The Representing of the Israelites’ Sin

Aaron made at least two trips into the Most Holy Place, into the presence of God, on that special day. On his first entrance he sprinkled blood of a bull for himself and his family, and let incense smoke rise over the Ark of the Covenant in fragrance before God. The second time in, he sprinkled blood from one of two goats for all Israel’s sin, and let incense fragrance rise again.

The first goat was slain, and he took the blood in to sprinkle on the mercy seat, the lid of the chest called the Ark. This sought God’s atoning for sin. Over the head of the second goat he confessed Israel’s sin of the year, and had an assistant lead that goat away into a remote desert place to release it. By this he illustrated God’s removal of the sin far away, never to be remembered against the people again.

Confession was a big feature on this day (v. 21). Aaron confessed all sins of those in the community during the entire year. In case any sin had not been dealt with in the regular offerings through the year, this day’s sprinkling of blood covered even those of the nation that were otherwise uncovered (cf. v. 33). As the high priest carried out his intercessory ministry for them, seeking reconciliation with God, the people probably were with him in spirit, seeking the Lord in prayerful contrition and confession.

That such elements gripped the people is a fitting expectation. For they observed the day by fasting, “afflicting” themselves (v. 29), apparently in serious self-denial and seeking of God.

The Relating of the Incense Sweetness (16:12, 13)

When the high priest walked into the Holy Place on the two occasions, he paused at the Altar of Incense momentarily. There he took a pan, filled it with burning coals from the altar, and sprinkled incense on these. Then he took the incense pan as well as blood already obtained from the offering at the Bronze Altar outside, and entered the Most Holy Place. He sprinkled the blood on the mercy seat seeking God’s reconciliation for sin. The incense smoke ascended from his hot coals, bearing the fragrance of the spices prepared true to God’s formula (Ex. 30:34–38). The sweet smell illustrated the sweetness he prayed God would find in his advocacy by blood for reconciliation and cleansing.

The Removing of the Sin (16:21)

As noted already, the first goat was used to depict reconciliation for sin, the second goat to illustrate removal of it. This drama of removal was saturated with prayer. For the high priest confessed the sin over the second goat’s head. When the attendant had led the goat far away, he returned to the camp without it (v. 26). This pictured the sin as gone!

Principles make their impression. First, it is a precious and moving privilege to have the sin of one or many put upon Christ and its penalty utterly paid. It also is a boon filling the heart to realize that God has taken sin away, never to be an issue to mar our relationship with Him. What grace! Second, as the high priest represented those of Israel before God, each believer priest today can enter boldly into the most holy presence of God and be directly acceptable. This is by the blood of Christ shed for him (Heb. 9:9–14; cf. 10:10, 14, 17, 19–22). Third, as Israelites afflicted themselves, mourning and repenting over sin, we now can make serious turnabouts to God in situations as these come up.

Leviticus 19:24

Praise for Fruit God Gives

This account tells of growing a tree and praise to God who gives the fruit.

The Prohibiting of Fruit from the Self (v. 23)

One of God’s guidelines is here. When an Israelite plants a tree, he is not to eat its fruit for three years. Then on the fourth year, again, he is not to eat but to praise God. The point seems to be to focus the heart on giving credit to Him rather than on enjoying the fruit himself, at least this early.

The Praising for Fruit to God (v. 24)

The fruit has come from God, as in creation (Gen. 1). So, the principle is to pray in acknowledgment of God and in appreciation to God. He gets all the credit. Such a spirit of rendering gratitude to Him is illustrated later. When a farmer of Israel brings fruit God has given him to God’s house, he is to thank Him in prayerful acknowledgment (Deut. 26:1–11).

The Partaking of Fruit for Oneself (v. 25)

By the fifth year the tree has reached some maturity. Now the one who follows God’s counsel obediently can partake of the fruit God has given him.

One explanation of this is a natural one from gardeners. A tree can bear more abundantly if blossoms are nipped off in the earliest years. A second is to teach self-denial. The fruit is thought of as “uncircumcised” in the earlier years, in a condition analogous to that of a male child who is “uncircumcised.” Then the dedication to the Lord renders it “circumcised,” with a recognition that God gives the increase as He multiplies Israel to fulfill His covenant (cf. Gen. 12:1–3; 17).

A guideline is evident. Whatever fruit of any sort God gives us, physical or spiritual, it can be a catalyst for offering gratitude to Him. We can pour forth thanksgiving words to Him in all things (1 Thess. 5:17), and season prayer in everything with new bursts of gratitude (Phil. 4:6).

Leviticus 26:40

Confession by a People in Dispersion

Verse 40 refers to confession of sin after disobedience to the Lord has resulted in His giving Israel over to conquest and dispersion to the enemies’ land. The whole context needs to be in view to place the prayer in its setting.

The Call to Obedience (1–2)

God summons His people to commit themselves in three great particulars. First, the obedience is to His own person, to worship only Him and avoid different expressions of idolatry as substitutes for Him (v. 1).

Second, He desires them to observe His sabbaths, holding fast to channels and times of drawing near to Him (v. 2a). And third, He is passionate that they center their lives in Him through due worship at His sanctuary (v. 2b). In both verses, His call to obedience ends with His right to their steadfast affection: “I am the Lord.” This is a reminder of His identity as the covenant-keeping Lord of Exodus 6:3, the Lord who had done awesome wonders in Egypt to deliver them out of bondage into freedom and spring them on their way to His promised land.

He alone deserved their worship, and this because of who he was and what He had done to display it.

The Contrast over Obedience (3–39)

In a nutshell, this long passage sets in contrast two ways and their results. The first is the way of obedience to God, and the blessings He bestows on those who obey (3–13). In this way He gives them prosperity in their toil (4, 5), peace (6), prevailing over enemies (7, 8), and His presence (11–13).

The other way is that of disobedience (14–39). God first mentions the possibility of disobedience (14, 15), then the perils of it (16–39). The perils are many and menacing; wise meditation on God’s word could save the people many a heartache! God mercifully seeks to lead them away from these—sickness (16), loss of crops (16), defeat (17, 25), hardened heavens and earth (19), frustration in their efforts (20), disasters from beasts (22), hunger in siege (26), ruin of their worship centers (30) and cities (31, 32), dispersion from the promised land (33–39), and so forth.

Prayer would be vital in relating to any of these. As an example, peace could be a matter of prayer (cf. Num. 6:22–27), whether in intercession by the priests, petition by the rank and file for it, affirmation in having it, and thanksgiving/praise for it.

Confession with Obedience Again (40–45)

Three elements are clear-cut in this.

Their acknowledging of sin (40). This would feature an agreement as to the sinfulness of what they had done, and that they were wicked in doing it. They would acknowledge disobedience in themselves and also their forebears which they have copied, and show awareness that the wrong was “against Me.”

Solomon later would pray along similar lines for Israel when he publicly dedicated the completed temple (1 Kgs. 8:47–53). He prayed that if his people disobeyed, went into captivity, confessed and returned to the Lord, He would bless them. Jeremiah prophesied of Israel’s distress in enemy conquest, calling for confession and guaranteeing God’s bringing them back to Zion (3:12–18). Daniel confessed his and his people’s sin and interceded for God’s restoration of the people, the city, and the temple (Dan. 9:4–19).

Their attentiveness to God’s way (41). The Lord also looks for a genuine humility and real integrity of motive to return to Him. True confession, as He sees it, is not just a mouthing of words in trouble but a heart desiring His way and returning to it desiring to follow it. As other Scripture would clarify, God Himself must work to energize hearts to do this (Ps. 80:3, 7, 19; Jer. 24:7; 31:18).

God’s answer according to His covenant (42–45). From His own standpoint, with His commitment, the Lord will fulfill His gracious covenant with Abraham to bless his descendants (cf. Gen. 12:1–3, 7, etc.). He pledged and He cannot fail to honor the promise of His own plan, His own will. He does discipline the disobedient (Lev. 26:43, 44), and they lose blessing they might have had along the way. But the covenant with the nation is steadfast and always will be continued. And the plan that is sure in the guarantee of His own covenant He will fulfill even by using, at times, the prayer of His people coming into alignment with His purposes. His will, and their prayer, intertwine as He works within them to will and to do of His good pleasure (cf. Phil. 2:13).

An interesting phrase repeated here in verse 45 takes the reader back to verses 1 and 2. God said, in calling the people to obedience to His will, “I am the Lord.” Now in certifying His fulfillment of His covenant will, He closes with the same affirmation, “I am the Lord.” He is the covenant-keeping Lord! When other nations control His people far from their land only the “Lord” is able to assure answer to prayer for restoration. And He pledges surely to do it.

Key principles suit the passage. First, as God called His ancient people to focus on worship to Him at His sanctuary, He wants believers now to meet together for fellowship in Him (Acts 2:42) and encourage one another (Heb. 10:25). Second, God honors those who obey, most of all with a glad sense of His dear presence (Lev. 26:11–13; cf. 1 Sam. 2:30; 2 Chr. 16:9; Ps. 84:9–11; 1 Pet. 3:12). But those who dishonor Him miss out on His favor and make themselves liable to various kinds of grief that center in their walking away from Him (cf. James 4:2–3) Third, the way of holiness is also the way of wholeness, in genuine well-being. The verses in Leviticus 26:3–13 share various facets of life made full as God is able to make it.

Prayer in Numbers

Introduction

Prayer will be evident soon, but first one can become orientated to key matters before the concentration on communicating with God.

The Author

References in this book and in the New Testament infer that Moses the great leader of Israel was responsible for the written record. This is not contrary to any proven fact. True, some like G. B. Gray (ICC, p. xlii) posit unhistorical material and view the book as a composite of several documents centuries later than Moses’ day. Gleason Archer, R. K. Harrison, Merrill Unger and E. J. Young quite reasonably answer the denials that Moses wrote the document, and give positive arguments that he did. A great host of evangelical writers stand in this tradition.

Moses as the obvious, overall leader of his people was a natural choice as writer (11:1; 16:25–26). He recorded journeys from Egypt until the people of Israel were poised ready to enter the land God had promised (cf. Gen. 12:7). This was in Numbers 33:2–49. The book ends on the summary note that God gave commands and ordinances via Moses to the Israelites before they crossed the Jordan to possess the covenant land (36:13). The book’s first verse begins a pattern of saying more than eighty times that “the Lord spoke to Moses” (cf., for example, 1:48; 2:1; 3:1, 5, 11, 14, 40, 44; 4:1; 6:1; 8:1, and as late as 35:1, 9). Another frequent phrase is “the Lord commanded Moses” near the outset (1:54; 2:34), throughout (8:20; 15:23), and near the end (36:2, 6, 10, 13). The only portion within the thirty-six chapters not expressly attributed to Moses is the account of Balaam and Balak (Num. 22–24), but that is natural since Moses is not in that account.

The Date

The chapters cover thirty-eight years (cf. 1:1, 18; 36:13), and give a record during Israel’s wilderness wanderings after the exodus out of Egypt. This is before they go into the land of Canaan. With an early date for the exodus, ca. 1447 B.C., the thirty-eight years would fall between ca. 1445–1407 B.C.

The Title

The fifth word at the outset of the book, bemidhbar, gave Moses’ people the Hebrew name for the account. This means “in the wilderness,” a description that fits the contents better than the name the LXX Greek translation assigned, arithmoi, of which the Latin numeri and English numbers are translations. The latter title is apt since the book has two numberings of the people, the first (Chap. 1) just before the outset of their journey from Mount Sinai (cf. 10:11), and the second at the close of the treks covering thirty-eight years (Chap. 26). Other main numberings are the three branches of Levitical servants (4:34–49), military musters from different parts of the camp (Chap. 2), twelve scouts sent to spy out Canaan, one from each tribe (12:1–16), the total that died when God judged Korah and other rebels and 14,700 others (16:49), the 24,000 who died in a plague (25:9), the figure for animals captured from the Midianites in booty (31:32–54), and the listing of starting points and new camps in stages of journeys from the exodus until Israel waited near the Jordan to enter the land God had promised (Chap. 33).

The Setting

As the Hebrew name suggests, the account depicts the wilderness journeys. Numbers 1:1–2 explains that Israel, while yet at Sinai, took a census in the second month of the second year after leaving Egypt. At this time they received God’s further directions (Chaps. 5–10). The number in the initial census was 603,550 (1:46). Then, on the twentieth day, nineteen days later (10:11), the population left Sina. The book gives the record of Israel’s movements from the final nineteen days at the mount where they were in Exodus 19–Numbers 10:11 until the arrival on the plains of Moab east of the Jordan River in the fortieth year after the exodus (Num. 22:1; 26:3; 33:50). The second numbering was 601, 730 (26:51). Both census figures, for men, would indicate a total population, with women and children, of approximately two and a half million.

The explanation in 14:34 is that the forty years of wanderings were for the forty days in which Israel’s scouts spied out the promised land, and all but Joshua and Caleb would not believe that God could fulfill His promise to them. In their eyes, the task was out of reach due to giants and high walled villages they had seen. God had the unbelieving scouts die by a plague (14:37), and only the two who believed that God was greater than the giants and the lofty walls gain passports to enter the land (v. 38).

The Value

The document is important to the canon of Scripture and significant for several reasons. Prayer, as other themes, fit with these.

(1) Numbers explains the cause of the lengthy delay in entering the promised land (unbelief, cf. Chap. 14). It also gives the reason why God does not permit Moses to go in (20:9–13).

(2) Rich spiritual lessons and applications to believers of the New Testament era are plentiful here, since Christians insofar as they sin also experience wanderings.

(3) A wealth of background is laid here as in Exodus, Leviticus, and Deuteronomy for grasping the many allusions later in the Bible to Israel’s history and laws.

The Theme

It is fitting to see the theme as the wilderness wanderings of the people in Israel due to their unbelief in God’s promises to give them the land in covenant faithfulness. These promises are frequent in earlier Scripture, for example, in Genesis 12, 15, 17, 26, 46, Exodus 6, 7, and so forth. When the writer sums up the years of wandering (Num. 33), he repeats over and over the phrase “and they departed” to show that the people were often on the move as a wandering group.

The Outline

I.   The Preparations for the Trek (1:1–10:10)

A. The Preparation for Functional Organization (1:1–4:49) This includes the census (Chap. 1), campsite (2), and charge for the Levites who are leaders in Israel’s worship.

B. The Preparation for Spiritual Life and Obedience (5:1–10:10)

God gives provisions to deal with defilement and sin (5), Nazarite vows (6), priestly ministry (6:22–8:26), observing the Passover annually (9), and marching signals when Israel must move to a new campsite (9:15–10:10).

II.  The Trek to Kadesh Barnea and Israel’s Rebellion (10:11–14:45)

A. The Order of the Groups for Travel (10:11–35)

B. The Complaint of Many and of Moses (11:1–35) The people complain (11:1–9), then Moses complains to the Lord (11:10–15), seventy helpers are selected to share responsibilities (11:16–17), and God provides meat (11:18–35).

C. The Presumption of Aaron and Miriam (12:1–16)

D. The Spying Out of Canaan (13:1–14:45)

A report of scouts who have gone throughout Canaan features wide-spread unbelief that God condemns and faith by two of the scouts. Due to the unbelief God allows Israel to wander thirty-eight more years before a new generation will enter the land.

III. The Wilderness Wanderings to the Plains of Moab (15:1–21:35)

A. Instructions for Life Once in Canaan (15:1–41)

B. Rebellion led by Korah, and Judgment (16:1–50)

C. Instructions to the Priesthood (17:1–19:22)

God approves of Aaron’s priesthood over upstart rivals, then gives directions to the priests for leading Israel.

D. Problems During Wanderings (20:1–21:35)

IV. The Prophecies of the False Prophet Balaam (22:1–25:18)

A. Balak’s Scheming to Turn the Lord from Israel (22:1–24:25)

This features a proposition to gain Balaam’s support, and the prophecies Balaam utters.

B. Balak’s Success in Turning Israel from the Lord (25:1–18)

V.  The Preparation for Entering Canaan (26:1–36:13)

A. Preparations for Conquest and Division of the Land (26:1–27:13)

B. Regulations for Offerings and Vows (28:1–30:16)

C. War with Midian (31:1–54)

D. Settlement of Some Tribes East of the Jordan (32:1–33)

E. Summary of Journeys from Egypt to the Plains of Moab (33:1–49)

F Briefing for Dividing Canaan (33:50–35:34)

This includes details for possessing the land, boundaries of it, officials for apportioning, directions to set up forty-eight cities for Levitical leaders, and instructions to designate six cities of refuge where Israelites could seek justice.

G. Inheritance by Women (36)

The Relation to Prayer

Cases of explicit prayer are soon to follow one by one. It bears saying at this point that some prayer in this account, as in other Bible books, is specifically articulated, whereas in many instances it is not mentioned but its high probability can be safely assumed as spiritually natural to details in the book. One could go to other Bible books and find the same phenomenon, where other details fill the record but prayer no doubt would be the apt current of hearts and lips in such matters. Many are the examples (cf. Gen. 1, 5; Ex. 1; Ps. 1; Matt. 1, 10; Rom. 2, 13; 1 Cor. 2, 3, 4, 6, 8, 9, etc.; Eph. 4; Col. 2; Titus 2; 1 Tim. 3, and such passages).

Specifically articulated cases in Numbers. These will soon follow, case by case. At the moment, one can summarize examples of prayer’s different chief aspects that the writer mentions.

(1) Petition. Moses, for instance, pleads for God to permit him to go into the land, but God has taken his privilege away due to his sin of striking the rock in anger in Numbers 20. He also complained due to his strain at the burden the dissatisfied among his people posed for him (11:10–23). Balaam mouthed his prayer as the phony who profess to know the Lord often do, for these can learn the words and fulfill their form of godliness (22:10–11, 34).

(2) Intercession. Some examples are calling in God’s blessing on others (6:22–27; 10:35–36; 27:15–17), summoning His judgment (14:1–3), and so forth. God often spoke to Moses in the privacy of his tent of meeting, and he prayed to God (7:89). He interceded for God’s blessing on his people before carriers took down the ark of the covenant to move to a new camp and also after they assembled the ark at the later site (10:35–36). At another time, he pleaded in advocacy for God to spare Miriam when the Lord smote her with leprosy after she and Aaron spoke against Moses. Aaron confessed his sin and interceded to Moses for Miriam’s healing, and Moses’ appeal to God gained this freeing from the leprosy (12:1–16).

The great leader kept interceding for his people in various cases, for example in 14:13–19 and 27:5. And in 27:15–17, he even prayed that God would provide a man to be the next leader, and the Lord answered by naming Joshua (vv. 18–23). A further case is Moses beseeching the Lord to spare Israel when He has begun to take some in death for complaining in unbelief (21:7). And the law-giver voices a prayer on behalf of the daughters of Zelophehad in Manasseh’s family group when they request rights to inherit a portion of land (27:1–11). Moses’ testimony for interceding to help his people lived on in Israel. He is one man of prayer later Scripture honors for prayerful effectiveness (Ps. 99:6; Jer. 15:1). Many examples behind this would be cases in Numbers.

(3) Confession. Owning up to sin before the Lord is clear enough in 5:7 and would also be pertinent in dealing with the Lord with offering sacrifices to atone for sins and trespasses.

(4) Praise/Thanks. This is an accompaniment when thanking God in connection with peace offerings (7:17, 23, 29; cf. Lev. 7:13, 15). It also would be extremely fitting after God gives victory in battle, for example against Midianite cities (Chap. 31). It suits the case when thinking of what the census figures reveal about how God has increased His covenant people (Chaps. 1, 26). The relevancy of magnifying God and being grateful in all things of life comes to a copious expression later in the Psalms and in the New Testament (cf. Phil. 4:6; 1 Thess. 5:17), but for those in Israel sensitive to the Lord, it is probable in many a case even where the record does not take note of it.

(5) Affirmation. God even honors a corporate prayer by Israelites, which they probably present through priestly leaders, who often represent them (21:2). This is in stating a vow, pledging to destroy Canaanite cities if God will lift them to victory over the southern Canaanite King of Arad. God delivers them, and they follow through on their promise. Vows, which involve prayer, also find mention in Nazirites being on stints for the Lore (6:2), and in other cases (30:1–16).

(6) Questions. It is natural at times to pose questions in prayer to the Lord. Moses mingles questions about God allowing difficulties he has to face from the people with affirmations such as his inability, and a petition that God might put him to death a way out of the trouble (11:10–15). In another instance, Moses and Aaron fall on their faces before the Lord, asking God if the entire congregation must die for one man’s (Korah’s) rebellion (16:22).

(7) Oaths. Such a case is the woman accused of adultery. She can take an oath before the Lord, undergo a test, and prove to be innocent of the suspicion, or be proven guilty (5:19). In such a case, her prayer is one of calling on God to be her witness that her claim is genuine. Prayer also would be natural even in accounts which do not mention it.

Safely assumed. The godly, seeking audience with God in whom they trust, and the ungodly when merely thinking of matters before God or uttering words He cannot accept would pray in a great variety of situations. Some probable scenarios occur at many a point.

A few cases are before and after battles, asking God for help in disputes, in the priests’ worship, and when the godly in the rank and file speak to their Lord. Other likely instances are in appeals to God to grant safety and provisions on travels, asking for success when hunting for Red Sea animals to secure skins for the tabernacle, and just praising God for His excellence, power, truth, and countless blessings.

It would be impossible for a book of thirty-six chapters to refer to every instance of prayer among more than two million people with their varying situations over around thirty-eight years. Even the multiplicity of offerings for individuals (cf. Lev. 1–7) would suggest countless utterances of prayer, plus regular offerings God specified for the whole community—morning and evening daily for approximately 13,870 days, also on the Sabbaths, the seventh years, the festivals, and other occasions. Gratitude to God from sensitive hearts could exult in His increase of the nation’s population as He had promised (Gen. 15), wisdom for fair dealings in countless inter-personal relations with family members and neighbors, help in work routines, hunting, supply of food and water, help with gaining forage for livestock, safety from other desert peoples, and His pardoning sins, and so forth. Even His blessing in cases of so many journeys (Chap. 33) would be germane in prayer—for strength, guidance, provisions, success in caring for the animals, dealing with sinful attitudes, and the like.

Moses could express his gratitude for the Lord’s prompting to include details He wanted in His record, and for insight of the leaders to make apt decisions in hundreds of scenarios. Another impetus to prayers, in the lives of priests, is confession of their own sins so that they could maintain fellowship with God and be spiritually usable to help others in their spiritual needs.

Prayer was relevant even when the writer was not specific in cases that say a person fell on his face “prostrate before God, or men fell on their faces.” It is interesting that quite often in Scripture, such a phrase is accompanied by reference also to prayer. This is true with the singular, face, as Abraham (Gen. 17:17–18), Moses (Deut. 9:18–20), Joshua (Josh. 5:14–6:2), Jesus (Matt. 26:39), and a leper Jesus healed (Luke 17:16). In the plural (faces) prayer is sometimes explicit (1 Kgs. 18:39; 1 Chr. 21:16–17; 2 Chr. 7:1–3; Neh. 8:6; Rev. 7:11; 11:16–18). Where falling down appears without a direct reference that prayer accompanied it, prayer could again be spontaneous before God, whether with the singular “face,” as when Moses “fell on his face” in concern for God’s will being flouted and men’s peril, as during Korah’s rebellion (Num. 16:4), or the plural “faces,” as when the congregation shouted and fell as fire consumed a burnt offering and fat (Lev. 9:24), or Moses and Aaron in reverence and concern when the people complained and blamed their leaders (Num. 20:6; cf. 14:5).

Of course, these are all humans falling before God, and different from cases of humans falling before an angel, as Manoah and his wife before a celestial visitor (Judg. 13:20), David in the presence of Jonathan (1 Sam. 20:41), Abigail in a meeting with David (1 Sam. 25:23), and King Saul before Samuel (1 Sam. 28:14).

Another phrase that comes with prayer appears twice in Numbers (16:22; 27:16). Moses and Aaron fell on their faces and spoke to the Lord as “God of the spirits of all flesh” in the first case. And in the later instance Moses, with no reference to his falling before the Lord interceded for “the God of all flesh” to appoint a leader, his successor over the entire congregation (cf. the significance of this later when detail is given on prayer in 27:16).

As a background to prayer or any other facet of spiritual life, the book points to quality care to keep worship at a level worthy before the Lord. This appears quite safe to assume in regard to several things.

(1) Watchfulness to offer to God sensitively (28:2). This is apt rather than nominal indifference or careless complacency.

(2) Personableness. One can note God’s desire that worship be “to Me” (28:2) and at least eleven times in Chapter 28 where “to Me” or “to the Lord” appears. It apparently is meaningful to the Lord that worship be personal to Him in light of who He is and what His will is.

(3) Regularity (28:2–3). A habit in keeping up the worship is evident. This would include some devotion each day (v. 3) and not a hit-or-miss affection.

(4) Pervasiveness. Prayer should even be through the day, as in morning and evening (28:4). This blossoms into full, explicit expression as the psalmist writes what ought to be normative, and probably was for some (Ps. 5:3, morning prayer; 119:164, seven times a day, or a completeness in turning to the Lord).

(5) Fragrance that will please the Lord (Num. 28:2, 27; cf. Ps. 141:2). This is worship deliberately intended to be a delight to God, not a so-called worship that is of a foul odor to Him, so to speak. It follows from the priestly example of sending up sweet incense to Him from the Altar of Incense. The same is true in the New Testament, where a believer is to have the ambition to be pleasing to God (2 Cor. 5:9), to learn what is pleasing to Him (Eph. 5:10), as Jesus’ life was a fragrant aroma to God (v. 2), and to please Him in all respects (Col. 1:10; cf. 1 Thess. 4:1). Another way to say this is to do everything—and amid this would be prayer—in the name of the Lord Jesus (Col. 3:17, 23).

(6) High quality. This is apparent in offering to God what is “free of defect” (Num. 28:3. 11, 19, 31). It is not “any old thing will do” when worshiping God, but giving the best. He is not a God of the leftovers, or the discarded, or the third rate. This teaches, in prayer and any part of the spiritual life, to approach God with what will honor Him and show respect. In the cases in Numbers, the offering ought to be the quality kind, and the heart and lips behind this gift should draw near to God with prayer of quality devotion.

(7) Fidelity to one’s word. Transparent truthfulness is important to God (Num. 30:2). When one makes a pledge to God, he should follow through, true to his word. In that day, as in the New Testament day, believers’ acts should reflect what is “holy, just, and good” (cf. Eph. 5:9). God stands by His Word; so should those who pray any legitimate thing before Him, or do anything in His service.

(8) Trust that God is able. An example is Numbers 11:10–35. God responded to the people complaining to have meat and Moses’ prayer asking how he would secure meat to feed the enormous numbers in Israel, at least 600,000 men besides women and children, perhaps a million and a half (v. 13). Moses thought about the impossibility of the animals the people had providing enough meat to keep feeding so many mouths, or fishermen catching enough fish from such sources as the Red Sea. God asks, “Is the Lord’s power limited (His hand short)? Now you will see whether My word will come true for you or not” (v. 23). Then the Lord caused a wind to blow in quail three feet deep for a day’s journey out from the camp, enough for a month’s supply (31–35). It was a lesson to Moses that he can trust God to be able when one prays. Others in Scripture would celebrate God’s power to do incredibly great things, for He has all power, among these Eliphaz (Job 5:8–9), Jeremiah (32:17), and Paul (Eph. 3:20).

After this general introductory survey on prayer, it is profitable to turn to individual passages in Numbers that in some way mention prayer. These are now before us, passage by passage.

Numbers 5:21

Prayer in an Oath of Judgment

Two broad sections are before the reader in the Book of Numbers. The first shows God’s preparation of Israel for its trek to the promised land (1:1–10:10). This includes a census of the tribes in Chapter 1, the campsite in Chapter 2, the charge to the Levites (Chaps. 3–4), and the concerns for spiritual life in obedience (Chaps. 5–10). After this, the second part of the book describes the wanderings in the wilderness (10:11 to the end, and Deuteronomy).

While still at Mount Sinai as in Exodus 19–40, the people received God’s directives for various issues in an obedient spiritual commitment (Chaps. 5–10). One of these is the subject in the present prayer passage, a ritual for proving adultery (5:11–31). God wanted His people to be holy in all their relationships, to be set apart to moral soundness as He is (Lev. 19:2). One of the urgent aspects of this, even among His ten commandments (Ex. 20:14), was a pure life free of adultery. That issue is relevant here.

The Problem of Suspicion (vv. 11–15)

A wife cheats on her husband, goes to bed with another man, and her husband suspects unfaithfulness. He has no witness who caught her in the act and no firm evidence that proves her guilt. Yet he is jealous in concern that things be right. In his eyes, she may have wronged God, himself and herself, another man, and all the community by a grievous offense. Or she may be innocent and, if so, needs her purity to be put beyond suspicion.

God has a procedure by which He promises to expose the truth in such a matter. So the husband can avail himself and his wife of this. He brings her to the priest to whom God has given a proving method.

The Proving of Sin (vv. 16–31)

Her standing for the test (16). The priest directs the wife to stand before the Lord. Her sin, if guilty, is ultimately before Him and against His commandment (Ex. 20:14). Not only that, but He is the giver of the proving method, and He will work the result that is proof.

The success of the test will be by God’s miracle of exposing the truth. This is just as He works other miracles as He leads Israel—the plagues in Egypt, the passage through the sea, the giving of water, healing, bread, victory, the death judgment on Nadab and Abihu (Lev. 10), and smiting Miriam with leprosy (Num. 12:10). God worked many miracles in a period when he was maintaining purity and peace of the one people through whom He was preparing for redemption.

Though this ritual has seemed like heathen magic to some, it was not. God forbade magic (Deut. 18:9–13) and defeated experts of Egypt who tried their magic (Ex. 7). Looking to the lifted Brazen Serpent also might seem like magic for healing, but it was of God’s power (Num. 21). The serpent had no inherent power to transmit healing or life; only God did. And only God has the power to expose the truth in a suspected woman, not the ritual, though He uses the procedure as He used the hoisted serpent.

His solution in the test (17–26). In the ritual, the priest has the wife drink water muddied by desert dust, hold a grain offering, drink the water, and take an oath that she is innocent. Her oath, and his own, are both in effect a form, albeit an unusual one, of prayer. In the case here, it is before the Lord and an invoking of His curse or blessing as He exposes His verdict, her guilt or innocence.

The seeking of the truth (27, 28). This, as above, is finally in prayer inviting God to reveal the woman’s purity or impurity. The wife being proven utters the prayerful oath, and the priest does also. Both understand that the words summon God to make the truth clear and to bless the wife or bring a curse on her if guilty. God apparently would do right away, during the brief ritual, making her stomach swell as a sign of her illegitimate pregnancy and causing her thigh to rot, possibly meaning a miscarriage. Some see a God-wrought premature birth, an untimely one (cf. Job 3:16; Ps. 58:8, 9). The word for “waste away” is from nepel which means “to fall,” and the Hebrew letters can denote to be “born” (Isa. 26:18).

The thigh is the place in the body for procreative power (Gen. 46:26). So the idea is probably an untimely birth God provokes to display the wife’s unfaithfulness.

Possibly the grain offering has the significance of denoting the wife’s conviction that whatever she possesses belongs to the Lord, as the grain offering in Leviticus 2. In this case, as God possesses and gives success to grain to grow, He possesses her body and her pro-creative capacity. It all really belongs to Him and is to be for His use and to His praise.

The success of the test (27, 28). If the wife is innocent, God will bring neither of the two exposures of verses 21 and 27 on her. His answer to prayer would cause her innocence to be obvious. She would be cleared and free, and He would bless her with legitimate children (28). But if she has been false to her husband, she must bear her guilt, and her husband be free from guilt (31). She could be put to death as an adulteress (Lev. 20:10). That detail of the law is different from God’s principle in New Testament times, as in Matthew 19:9. It is either divorcing of the guilty party (some view it) or continuing the marriage with loving forgiveness as Hosea’s marriage illustrates (others say).

It is now time to shape principles. First, integrity is crucial in any prayer. In the case here, it is when one appeals to God to be the witness and monitor that what one says is true. Second, even when hard to grasp, an ancient device to show up innocence or guilt could work when God’s power exposes the truth or the consequences. At other times, also, God was able to lay sin bare and convict or clear a person through other methods—the Urim and Thummim, lots, and others. He could, when He desired, show Achan’s guilt, or cleanse Naaman of leprosy after a seventh dip in the river Jordan, or cause a needle to go back against the norm on a sun dial. It is a privilege to serve the God who is always sufficient to do what is His will and not fail, whether we can explain how He does it or not. This suggests a third principle, that of humble faith that puts away doubt in favor of His unfailing ability.

Numbers 6:22–27

Leaders Praying for Those They Lead

While Israel is still at Mount Sinai, before striking out for a new campsite, God gives Moses a message for His priests. They had been consecrated and inaugurated in their spiritual leadership in Leviticus 8–9.

God’s Assignment of Priestly Prayer (22, 23)

Moses is to instruct Aaron and his sons to “bless” the sons of Israel. That the blessing is more than a wish, even intercessory prayer calling blessing upon them becomes evident in the following verses.

God’s Aspects for Priestly Prayer (24–27)

These come in an initial summary, then four specifics that the leaders are to pray about.

Summary (24a). First is a general, sweeping invocation, “May the Lord bless you.” It is an actual asking of blessing upon the people.

Safety (24b). “May the Lord keep you,” or preserve or guard you. This could have its answer in temporal, bodily details, as in preservation from illness (cf. Ps. 91) and battle (Lev. 26:7, 8). God promised safety from diseases to those who obeyed Him (Ex. 15:26). It also could entail safety in having food to sustain them (Lev. 26:4, 5). But the safety could also be in the spiritual dimension of life, as God provided to guard Abram from greed for Sodom’s spoils (Gen. 14:22–24) and prepared him for his greatest of all tests (21:33).

Shining (25). “May the Lord make His face shine on you.” As the priests and all Israel had God’s light in Egypt and in the pillar of fire going with them, they also had the light of the golden lampstand in the Holy Place. They would also have light shining on their paths spiritually as He enlightened them on points of His word and helped them obey. The psalmist would be able to say “The Lord is my light” (27:1) and reference to His light in spiritual blessing is a rich vein running through the psalms (18:28; 119:105).

Today believers know the Lord as the light-giver (Eph. 5:8–14; 1 John 1:5, 7). The person seeking God could himself pray what his leaders had taught him by their prayer, “Make your face shine on Your servant” (Ps. 119:135).

Smile (26a). “May the Lord lift up His countenance on you.” In this is a desire for God’s acceptance, approval, amity in true refreshing friendship, and cordiality. The writer of Psalm 4:6 caught the significance of this longing, petitioning God to “lift up the light of Thy countenance upon us.” In his context, this was by relief when in distress (v. 1), by hearing his prayer (3), by giving gladness (7), and by peace related to His safe-keeping (8).

The range of blessings in Psalm 4 suggests that God can show His smile in favors touching any aspect of need.

Serenity (26b). “May the Lord give you peace,” was a blessing leaders were to invoke on those they served. That was clear in Psalm 4. Believers could be receptive to His peace and have it in the path of loving obedience to His word (Ps. 119:165). In a corporate fulfillment of peace, the same principle of obeying was a key (Lev. 26:6).

Surety of blessing (27). The leaders’ role is to pray for the people; God’s promise is a sure answer. Of course, many other parts of His word define His way. His blessing is coordinated with the people’s receptivity by sensitivity to His word (Lev. 26:3–13).

Principles are evident. First, one vital ministry is interceding that God will bless those for whom pacesetting leaders pray. Second, the scope of blessing points out that it can be relevant to pray about all things that might enrich lives (cf. Phil. 4:6, 8).

Numbers 7:1–88

Prayer with Tabernacle Offerings

A leader for each of Israel’s twelve tribes presents, for his tribe, offerings for the tabernacle recently completed. Prayer is associated with every offering, prayer by people of the tribe, by the tribe’s leader, and by the officiating priest.

The Presentations by Tribal Representatives (1–88)

One by one, the tribal leaders bring the offerings, a unit of verses devoted to the kinds of offerings in each presentation until all twelve have contributed.

Each presentation includes four of the main offerings that Leviticus 1–7 described.

The Prayer That was Related

With all of these offerings, prayer would be a fitting accompaniment. The grain (meal) offering would entail prayer affirming that possessions such as grain were given by the Lord and thanking Him for His provision, as the clear example in Deuteronomy 26:1–11. With the burnt offering, prayer would acknowledge dedication of the Israelite persons to God as being His to be completely for Him as the offering was.

Pardon for sin when confessed was the significance of the sin offering, as was seen in Leviticus 4–5 and 16. The fourth offering, the peace offering, was linked with peace for which the offerers rejoiced, thanking the Lord. This was evident in Leviticus 7.

When of a right spiritual attitude before the Lord, the people, their tribal presenter, and the priests would invest these aspects of prayerful worship with the offering. Every offering was for Him who met them in tabernacle worship (Ex. 25:8), and every one was joined by communion with Him. Prayerful worship of Him was a part of everything, as it should be for His people today. Christians are to “pray about everything” (Phil. 4:6) and “pray without ceasing” and “give thanks in everything” (1 Thess. 5:16, 17).

One principle stands out: gifts to God in the offerings should reflect lives dedicated to Him as Lord over all things. This was true for Israel overall and the ideal for each individual, who should take it to heart and live wholly for the Lord. The New Testament essence of this is in 2 Corinthians 5:15.

Numbers 7:89

Moses’ Prayer after the Offerings

When all twelve tribes have brought their offerings, their foremost human leader, Moses, enters the tabernacle to pray.

Moses’ Representation of Israel Before God (89)

He climaxes the giving of tabernacle offerings with this entrance. The verse says that he goes in to pray, to speak with God, but the emphasis swings not to what he prays but to what God says to him.

A principle is here. Sometimes when a believer comes to God to pray, it is good to place the focus on just listening to His word. Still, since he goes in to pray, it is possible and likely that he did pray, or God was aware of the aspects of prayer on his mind. Moses would wish to pray along at least three relevant lines. First, it was fitting to affirm that the offerings of Israel were completed, second to thank God for putting this in the people’s hearts, and third to intercede for a further follow-through in a worshipful attitude.

God’s Revelation about the Spiritual Leaders (Chap. 8)

Now that offerings have just provided for priestly tabernacle ministry, God directs Moses to set the Levites apart for serving with such provisions. Aaron and his sons had been chosen and inaugurated for priestly service in offerings (Lev. 8–9). Now God provides other Levites to assist them in various facets of the total leadership duties.

God gives instruction for Aaron lighting the golden lampstand in the Holy Place (vv. 1–4), and the Levites are cleansed for their service in a special ceremony (5–26). Here are the principles of light for serving God and the cleanness that is vital in fulfilling such ministry. Both principles would pertain to Levites in leading, here, and to all the people they lead as they follow the same necessities.

For any servant of God, the Lord is the light (Ps. 27:1), and cleanness through God’s word is a priority (Ps. 119:9–11).

Two principles are of note. The first is that a leader after God’s own heart can find good things to pray when he pleads advocacy for others before the Lord of heaven. The other is that God wants cleanness in both those who lead and those who follow in spiritual issues of life. This is in, “be clean, you who bear the vessels of the Lord” (Isa. 52:11). Any believer is to be clean in his life with God (cf. Ps. 24:4; 51:10; Matt. 5:8, “blessed are the pure in heart. . .”).

Numbers 10:35, 36

Prayer for God’s Blessing in Travel

Whenever Israel’s camp would move to a new site and the Ark of God’s Covenant was carried on its way, Moses’ prayer here is a fitting one. He asks for God’s help in commencing a journey and in concluding it, and of course all along the way and all the time.

Prayer in Commencing a Trip (v. 35)

Moses petitions God for two things he depends upon for the good of God’s people.

“Rise up, O Lord.” The prayer focus is right on what was God’s will. For in 9:15–23, the Lord’s glory cloud was “lifted up” when He was leading His people to journey to a new campsite. When the cloud stopped and remained in a place, He wanted them to set up camp (9:17). They were to move only according to His guidance. So in 10:10, 11, when He set out, they set out. The prayer principle is that of praying in sensitive alignment with God’s will as He reveals it.

To pray “rise up” is to petition God to go before His people to ask that His presence be shown. God promised that presence (Ex. 33:14), and Moses passionately longed for it (v. 15). He set a high priority on the presence in all Israel’s movements, just as God wanted to show His presence in the tabernacle (Ex. 25:8) and in the pillar of cloud and fire.

The prayer invokes that presence to lead on in the next phase for His people.

“Rout your enemies.” This, in effect, is Moses’ appeal in Numbers 10:35. As the Lord had overwhelmed the Egyptians and later the Amalekites (Ex. 14, 17), need would arise for Him to protect His people from other desert peoples. He had promised Israel that when they would trust and obey, He would lead them in routs of enemies (Lev. 26:7, 8). In this, too, Moses prays in line with God’s will.

By the same principle Ezra, much later, would pray for God’s protection from enemies while his people journeyed (Ezra 8:21–31). God gave full safety.

Prayer in Concluding a Trip (v. 36)

When the next stage of the journey ends at a new camp, the prayer advocate asks that the Lord “return.” He does not mean that God has at any time left His people; he only means that just as He has been with them in the journey to this point, He will be with them here as well. As God has shown that where the guiding cloud stops, they are to stop (9:17), so let Him be there with them.

Of course, God’s will is to do that—to be near them in His glory cloud, present to meet with them at the tabernacle (Ex. 25:8), and present as each item of furniture symbolized. As the Lampstand gave its light, He was their light. As the altar of incense depicted His desire to receive their worship as a sweet fragrance, so He would be with them.

In representing his people, Moses’ “bottom line” in the intercessory concern is the blessing of God’s presence. The passionate value He fixed on having the sense of God’s nearness was clear in his earlier prayer of Exodus 33:15. If God’s presence would not be with them, he did not want God to lead them from Sinai!

Just as He sought God’s presence with them, he modeled bringing his own presence before God in prayer. And this was a high privilege the priests and people could learn more and more to practice as well.

Which principles are cogent? First, as we pray about everything (Phil. 4:6), it is important to prioritize God’s being with us in making a moving to a new home as He leads and knowing His nearness when we arrive. Second, ask if you have forgotten anything before leaving, and be certain this is not the Lord.

Numbers 11:2

Prayer in the Midst of Chastisement

God had answered Moses’ appeal in 10:35, 36 for letting His presence be realized on the trek. Now, at a place that will draw the name Taberah, “burning” (v. 3), distrustful complaint leads to God’s judgment, Moses’ prayer again, and a remedy.

The Complaint of the People (v. 1)

God’s prayer-answering care along the way and constant displays of sufficiency for any situation should have been met with praises as at the Red Sea (Ex. 15). But it is one of the dark blemishes on Israel’s history that here, as so often, the reaction was bitter unbelief. The people, probably weary from a three-day journey (10:33), were chafing, unwilling, and impugning the faithful ability of God. He could have given them perfect rest of body and spirit, but they were not receptive.

Grief to God was the order of the day. He had never failed them, but His sufficiency was rebutted by such a hurtful attitude of blaming. So, as He had disciplined some in death for the Golden Calf sin and issued a warning of judgment (Ex. 32:34), He teaches them that principle again. His judging fire smites on the fringes of the encampment, drastic but merciful in contrast to a wider judgment. It stirs them, in fear, to cry to Moses for advocacy to plead God’s deliverance.

The Cry of Moses to God (v. 2)

No description of repentance meets the reader. But Moses goes to the Lord in desperate concern, usable in the midst of crisis. God responds in mercy, causing the fire to die out and further damage to be averted. The power of availing intercession has forceful illustration.

The Commemoration of the Prayer Incident (v. 3)

A place receives its name in Israel’s history to mark what happened there. Taberah is fitting, meaning a “burning,” and it ought to burn in the memories of the untrustful. Many a Taberah of that people, as for those later who name the name of the Lord, might well have been a Berachah (“blessing”). Those who take the lesson seriously, and live it out, can see God change many a place in life to a blessing rather than a burning.

One principle is that a godly person’s intercessory prayer can have a great effect to resolve a crisis. Another is that it is so much better to pray trusting God for His blessing than blame Him and suffer needless misery.

Numbers 11:4–34

Prayer to a Sufficient God

Here, now, is an incident following right on the heels of the “burning” in the camp, betraying the unbelief in a sufficient Lord.

The Problem of Sufficiency (4–15)

A mixed multitude that had attached themselves to Israelites in Egypt, and Israelites, in general, fell into this sin. They grew unthankful to God for daily manna, treated His gift with contemptuous “griping,” and were lustful for meat. They exhibited their insulting dissatisfaction toward God by rating His provision as inferior to foods they had eaten in Egypt. And their craving to satisfy their greed by something better than what God thought best led even to whining tears. Both God and Moses were aroused by this unbelief in God’s sufficiency.

As was his spiritual reflex, Moses went to the Lord in prayer (11–15). What he says under pressure shows failure but not the unbelief the people are demonstrating. His sin, rather, is in permitting himself to be so distracted by his own insufficiency that he does not triumph in God’s sufficiency. And so, blinded for the moment, he misses the whole point, as his eyes are turned too much on himself.

He speaks to God as if God lays the burden of meeting Israel’s needs on him. God had already shown him time after time, in deep crises, that His miracle-working sufficiency could provide, no matter what the need. He loses track of that, as many other leaders of God had done. “Where am I to get meat . . . ?” he asks. Of course he could have said, “You have shown your servant that You can provide. So, I look to You. You know just what to do and how to do it.”

Later this beleaguered advocate admits, “I alone am not able to bear all this people. . . .” How right He is! It would help him here to summon from his memory that God had carried His people as on eagles’ wings to Sinai (Ex. 19:4). God had supplied a way through the sea when there was no way. God had furnished good water when there was no water. God had given manna from heaven when there was no manna.

Sadly, Moses was smitten with self-pity as well as missing the point. He felt at the point of despair, so unfit to solve his people’s problem that he invited God just to let him die to have the burden off of him.

It is at this point that God in great compassion shows Moses once again who is sufficient to provide a way.

The Provision for Sufficiency (16–34)

God’s answer to prayer is twofold.

Men to share the ministry (16, 17, 24, 25). Moses’ feeling of inadequacy at being overwhelmed by so many people’s needs is met by God providing seventy men to help. He had similarly received help at God’s counsel through Jethro (Ex. 18), and the present supply probably does not contradict that. As some believe, the current provision can be for this crisis in particular. God gives the men ability to prophesy, possibly in praise of His adequacy as would fit the situation, to show the people He authenticates their leadership. These seventy, called outside the camp to a meeting, plus two men inside the camp show God’s authority. By appearing in different parts of the large camp (estimated at a million and a half or more, cf. Ex. 12:37), these could spread a sense of God’s authority more than Moses alone could.

Meat to supplement the manna (18–21, 31–34). God also provides quail blown in by the wind, exhausted from flight and struggling no higher than three feet in the air. He shows His miraculous supply by the bringing them at a precise time, by so many and for an entire month to feed so many people. So He demonstrated that His power was not limited (v. 23). As far as His Word says, He did this special thing only on two occasions, in Exodus 16 and here, whereas His manna was provided daily for forty years.

God does something else. He deals firmly with many of the lustful. This is a rebuke to chronic unbelief about His meeting needs, designed to make them wiser toward resting in His sufficiency rather than darkening their lives with distrustful greed. By His own power, and not from diseased quail, He inflicted the guilty with a severe illness (33). Rather than being unloving, He had the right to work a drastic difficulty, which was apparently needed to get their attention. Even in days of the New Testament church, He can utilize discipline in weakness, sickness, or death to speak to the greedy and issue a general, helpful caution to those lax about His meaning business (Acts 5:1–11; 1 Cor. 11:30–32).

So God’s answer to Moses’ intercession is His sufficiency in the two provisions, men and meat. Psalm 78:17–33 is a commentary on the nature of Israel’s deep failure. It is one of sin and rebellion (17), putting God to a test (18), and insulting His glory in unbelief (19, 22): “Will He provide meat for His people?” (20).

Principles abound. First, a leader for God is never sufficient alone to provide for the needs of those he or she leads. That person leads best who looks to God, who is adequate, and does not imagine that things depend only on any human ability. Second, sometimes people spurn those who would lead them spiritually in good things God can provide. Their way is not the way of blessing with eyes on the Lord, but the way of complaining and lusting for what they fancy would be better. Third, certain problems find resolution by getting more people serving rather than one leader supposing he has to do it all. Fourth, the God who answers prayer can meet needs through a miracle and discipline those who need a jolting call to get right with Him.

Numbers 12:13

Prayer for Healing Leprosy

The Problem (1–12)

The speaking against Moses (1–3). This is a criticism of Moses that is a pretext by Miriam and Aaron. They accuse him of violating God’s law in marrying a Cushite woman. Their wrong amounted to far worse than this, for verse 2 explains that the attack really is designed to satisfy their greed for power, and jealousy of Moses’ authority from God. They are hungry for high recognition on a level with Moses; God has spoken through them also!

Lack of proper humility and teamwork surfaces in this, as well as a hateful spirit in place of love. Often, as here, sin is a jumble of several discordant and self-glorifying aspects that work against bringing honor to the Lord. It is plain that the disunifying effort by the two leaders, Miriam of the women (cf. Ex. 15) and Aaron of the priesthood, is a deeply hurtful one, and God draws a serious assessment of it.

The summoning of the parties (4–9). Yes, the sin was so drastic that it aroused the Lord to call the three involved to the tent of meeting, Moses’ tent, and not the tabernacle (Ex. 33:7). He also spoke to them out of the cloud of glory. And He addressed His firm words to the two offenders after having them step forward.

Here is the sum of God’s rebuke. When it is His will to use a person to receive prophecy, He has a way to do this, in a vision, by a dream. But His using Moses is very distinct. He speaks to him directly and also permits him to behold His form, as He showed Moses an indirect glimpse of Himself as He passed by in Exodus 33. Since God chose to give Moses this privilege, what crass effrontery and disrespect (for God and for His man) for the two to speak against His servant.

It is plain that God is angry at the two.

The smiting of Miriam (10–12). God departed, but a short time later when His cloud moved away, the three in the tent made a startling discovery. Miriam was leprous! Aaron, now respectful toward Moses, implored him for his and God’s mercy and confessed their sin. He asked for the healing of Miriam, the removal of the condition that was like death’s rottenness.

It is hard to know why Aaron was not also smitten. Miriam may have been the ringleader as her name is first in verse 1, but this is not certain. At any rate, the one case of leprosy had its hard-hitting effect on both sinners.

The Prayer (13)

Moses’ advocacy. He intercedes with immense feeling, crying out to the Lord. These are not only leaders in Israel, Miriam highly regarded by the women, but they are his own sister and brother. His prayer is a direct request, straight to the point of need. “O God, heal her, I pray!”

When a person is on praying ground, and praying in God’s will, no long prayer is necessary on a given matter. God hears without an excursion around the Milky Way or eloquent language.

God’s answer (14, 15). He is merciful in sparing Miriam, so the answer is “Yes.” But He also makes clear that her sin was a very shameful one, as when one in authority over her, her father, would spit in her face in disgust. She is to experience her shame in a seven-day duration outside the camp, a humiliating thing but no doubt attended by serious rethinking and repentance.

Finally, however, God compassionately brings soundness back to her body, and she is reinstated in normal life.

The prayer is an example of definite prayer by a person praying in God’s will, and of God’s firmness yet kindness in answering affirmatively.

Guidelines occur readily. One is to learn to get specific in prayer and come right to the crux.

A second one is to be sensitive to God so that when a problem arises one can be a part of the solution and not the difficulty. A third one is that God can restore a person who sins but may give him a serious time to come prayerfully to a deep change of heart.

Numbers 14:13–19

Prayer in Overcoming God’s Test

Moses’ prayer is set in a flow of the people testing him and the Lord posing His own test. The people speak of stoning him and Aaron, and God proposing He spurn the people and develop a nation out of a remnant.

The Circumstances of the Prayer (1–12)

This stage is set in two parts.

The pathetic failure of the people (1–10). God sees the same sin in Israel that has cropped up over and over, like a record skipping, repeating the same lines. He voices this in verse 11. A new crisis challenges them to trust God, as is clear in Chapter 13. It is the report by ten of twelve scouts who returned from spying in the land of Canaan. They spoke negatively of threats they had seen, giants who made them seem like grasshoppers by comparison, and high-walled towns. The scouts saw Israel as no match against such a problem, and the danger seized the Israelites with panic, spelling their doom.

Caleb and Joshua stood against the tide, hurled out a positive challenge that God could win against the peril, and urged trust in Him to be greater than the obstacles. But the crowd, darkened by unbelief in God (v. 11), was now certain of imminent disaster before the swords of the enemies (3). Rather than face the challenge relying on God’s sufficiency, they were ready to discount miracle after miracle He had done in every crisis. The urgency of the hour was to choose a new leader and return to Egypt.

This is when Moses and Aaron went to God in prayer (v. 5). They fell prostrate before the Lord in utter prayerful reliance on Him. At the same time, Caleb and Joshua again sought to plead with the unbelieving, pressing strong arguments that fell on dull ears. They urged the productivity of the promised land, which God’s word (Ex. 3:8) and their own scout’s report attested. Implicit in this is the promise of God to give the land. With this, they also focus on the presence of God to be with His people, bring them in, and give them the land. They also assure the hearers of the enemies’ powerlessness to win against God and them.

Along with strong words about God’s ability for certain success, the two scouts warn against attitudes of wilting before the opportunity. Let the people not fight as rebels going counter to God’s will, and not fear the foes who will fall before God’s sufficiency.

The only reaction this provokes in hearts of unbelief is a murmuring about stoning these who exalt God. But in the Lord whose faithfulness is impugned, another reaction is clear. He confirms His presence by His glory shining in the tent that Moses, Aaron, and Joshua use, probably with light from His glory cloud (v. 10).

The possible forsaking by the Lord (11, 12). Speaking to Moses, God voices two things. First is His concern over the people spurning Him in all that He is as sufficient, rejecting in unbelief “all the signs” that had proven His ability. Second is His consideration of sending pestilence on them, disowning them, and making a new nation of Moses. Apparently the last detail would include others who, as the context defines, would join Moses—Caleb and Joshua (24, 30) and all under twenty (29, 31).

God has promised His sure word to continue a plan with Israel, and He can do it different ways. But His words are evidently a test of Moses’ commitment to His will, similar to the test in Exodus 32. Moses would pass the second test as he had the first, in both showing firm intercession to see God’s people spared.

The Content of the Prayer (13–19)

What the prayer warrior pleads is what will glorify the God he addresses. He does this in a pair of arguments.

God’s fame (13–17). He is zealous to have his God’s power continue to have force with the nations that hear of Him. So far, He has succeeded big time before the Egyptians, but should He not follow through in helping Israel, the Egyptians and Canaanites will undercut this with a lie, stripping God of glory. They will construe God as failing in power to take His people all the way, and as failing in His promise (vv. 15, 16). His glory in sufficiency and veracity is on the line.

God’s forgiveness (18, 19). Moses throws a strong emphasis on the covenant loving-kindness of his God. His advocacy is saturated with God being a forgiving God, for he urges this three times. To pardon His people for sin is according to His love, which is “abundant” and “great.” At the same time, the intercessor is perceptive that God morally fulfills His pardon in balance with His perfection, dealing justly toward sinners and sin.

Another detail the man of prayer highlights is God’s past consistent practice in forgiving Israelites (19). His consistency in practice accompanies His character in pardoning. Moses pleads His “track record.” And of course what God has done over and over is true to His Person and His promise guaranteeing the covenant.

The Consequences of the Prayer (20–24)

God’s answer to prayer is right in line with Moses’ points, according to His will which the intercessor pled.

Pardon to the people (20). “I have pardoned them according to your word,” the Lord assures. This is, first of all, according to God’s word. For He is, as Moses argued, a God of fame and a God of forgiveness!

Promotion of His glory (21). The people as a group are forgiven, and not struck with disease or disowned (cf. v. 12). But God will uphold His glory at the same time. This is in letting them reap what they have sown; their unbelief robbed Him of glory and so He will consistently uphold that glory, letting them gradually die over the remainder of forty years, the older generation not entering the land. In another sense, too, the earth will be filled with His glory: through retaining Israel in its younger generation He will continue His covenant plan. Through their descendants God will provide the salvation His Abrahamic Covenant forecast, and He will be glorified in all the earth.

Passport to the remnant (22–38). The unbelieving generation will be kept from the land. But to Caleb (24), Joshua (30), and those under twenty (29, 31), He will give passports. Miriam and Aaron would die first, and Moses by sinning in Chapter 20, would have his passport cancelled, and die first as well.

Though removing the older generation over the years seems harsh, a true perspective shows it fitting. The unbelief that drew the cancellation was a great sin. It was great in being against a great God, denying the glory that was His (cf. v. 21). It also was great in its persistence in the face of great authentications of His sufficiency. In verse 22, God scorns the people for testing Him ten times and not hearing His voice. They had seen the shining of His glory and the signs of His power. The ten times could be ten as a figure for completeness of evidence, or ten literally, as is reasonably the case. For if one counts the occasions when Israel met God with unbelief he finds ten: Exodus 14:10–12; 15:22–24; 16:1–3; 16:19, 20; 16:27–30; 17:1–4; 32; and Numbers 11:1–3; 11:4–34; 14:1–3.

As an immediate witness to the enormity of the unbelief and a warning to Israel as a whole, God disciplines the ten negative scouts with sudden illness and death (14:36, 37). They were ringleaders in rejecting His glory. His distinction between unbelief and belief registers also in sparing the two positive men, Joshua and Caleb (38).

Moses’ prayer will gain God’s persistence in His work with Israel. God tested him, found him willing, and worked His will in aligning his prayer with His plan. The disciplinary steps do not stop the covenant plan itself or cause God’s will to change.

At the same time, God firmly sticks to His word that the unbelieving generation will die out before forty years pass. Israel will mark time in wilderness wanderings rather than going on immediately into the land. He backs this up. Here, He lets Israelites, still not serious about His word, be defeated when they bullheadedly insist they will defeat enemies and go on into the land themselves (40–45).

This is a situation with many prayer principles. First, set the heart so that after it has seen God do mighty things, it will not slip into unbelief when a new crisis breaks. Second, when we do not refuse to pray and trust in a big God, obstacles will not tower as threatening sure failure. Third, step wide of the unbelief that finds a scapegoat to blame—often a spiritual leader. Fourth, prayer that trusts cares for God’s reputation before the watching world, His upholding His glory by showing pardoning mercy, yet His just dealing. Finally, God’s answers are consistent with His faithfulness. For as one properly praying expects, He forgives, acts in glory by equitable judgment, and assures some of entering His promised blessing.

Numbers 16:15

Prayer against False Offerings (Korah’s Rebellion)

Here is the scenario. Korah leads 250 Levites in a rebel bid to gain ascendant status in offering as priests rather than submitting to God’s will in an assistantship role. They insist on prerogatives Aaron and his sons have, unwilling to be content with attendant ministries to support the priests. At the same time, some Reubenites, such as Dathan and Abiram, also challenge God’s will in regard to the leadership order.

Prayer is at the heart of this.

The Rebellion before the Prayer (1–14)

When the upstarts challenge Moses and Aaron (1–3), Moses evidently went on his face before God in anguished prayer (4). His prayer also surfaces in verse 15.

It may have been while in prayer that Moses gained God’s direction for his next move. If so, verse 4 is only a summary that he went to prayer, leaving out what was said in exchange with God. He is clear that the rebels want priestly privileges (10). In this, he summons Korah and his followers to appear before the Lord with incense in pans. The Lord will demonstrate whether he approves their offering or that of Aaron and his sons.

At the same time, Moses also called Dathan and Abiram to come for a confrontation, but they refused. They also accused him of two failures—misleading them into the desert to die and mastery without right to it (12–14). The rejection of God’s sufficiency and resistance to His will perpetuates the terrible unbelief God had dealt with in Chapter 14. In the face of this insult, Moses goes ahead leading in God’s discipline.

The Request of the Prayer (15)

He pleads two lines of concern. One is an intercessory request that the Lord reject the rebels’ offering of incense. God had given priests the incense ministry to depict that which would be of fragrance pleasing to Him. But the rejecters here cannot have incense God would accept. They have no God-given right as priests, and their sinful attitude shuts out their prayer (cf. Ps. 66:18). The intercession will receive God’s “yes” answer shortly in repudiating the false.

Moses’ second aspect of prayer is his own petition, a review of his pure motives before men and God. He is blameless in regard to profiteering through his leadership, and in relation to any injustice. God will answer him in this as well, vindicating him.

The Response to the Prayer (16–35)

God’s answer to Moses’ prayer (4, 15) stimulates further prayer, this time by both Moses and Aaron (22).

The answer is a strong “yes” to Moses. God is ready to consume many, as Korah and his henchmen stand ready for the showdown. So Moses and Aaron issue an urgent appeal in the form of a question prayer (22). If one man is in the wrong, will God deal with the whole congregation? Later, God clarifies this in a clear-cut way (Deut. 24:16), and here, also, He differentiates the guilty He will judge from others in Israel who will be safe (v. 24).

When Israelites listen to God’s instruction and draw back to a safe distance from the offenders, God causes the earth to cleave and plunges the guilty into the gap. Their families, apparently in complicity with their rebellion, die also as Achan’s family would in Joshua 7. God is God, and His entire creation story as well as His covenant dealings show He is able to work miracles. He can separate water at the sea and send it crashing down on Egyptians defying His power, and He can separate the earth and drop God-opposers into the crevice. One is as easy as the other to an all-powerful God.

Coordinated with the catastrophe of the cleavage was the fire from God that consumed the 250 men wielding incense God repudiated (v. 35).

The Reminder to Israel (36–40)

God’s verdict simply verifies His choice of Aaron and his sons for priesthood. The point is crystal clear in verse 40. What has just happened must be a reminder to Israelites that He authenticates only Aaron and his sons for such ministry. His word given to these priests through Moses earlier (Lev. 8–9, etc.) stands.

The Repetition of Sin (41–50)

One of the strange things in the wilderness wanderings is the repeated sins of Israelites along the same lines. On the “next day” (41), the whole congregation is grumbling against Moses and Aaron. By an odd twist of facts, what God has shown His full validation of beyond any reasonable shadow of doubt, the people now blame on the two human leaders. They are the cause of deaths for Korah, Dathan, Abiram, and their families, and the spurious claimants to priestly rights.

Yet God, who originally chose Aaron and his sons and had just confirmed them now, acts again. His glory appears from the cloud over the tent of meeting (42) and He cautions Moses and Aaron to get clear of the people before He consumes more of them (45).

The two men go, as by spiritual reflex, to prayer. They are on their faces, apparently interceding for their people (45). No detail appears on the prayer, but Moses may have gotten his procedure from God. He instructed Aaron to fill a censer pan with live coals, sprinkle incense on these, bring them to the people, and make atonement for them. The fragrance the smoke would have, rising toward God, was symbolic of intercession gaining favor with Him. For having begun a plague among the thousands, He now protected those yet alive from the 14,700 who suddenly died. The division was marked off from where Aaron took his stand, the dead in one direction from him and the living in the other. The censer ministry here was, in its principle of effectiveness, not finally in the object Aaron held but in the prayer it symbolized. And so it was the God to whom the incense arose who helped Israel, just as their God delivered them when Moses’ hands were lifted to Him against Amalek (Ex. 17:8–13).

Authentication of rightful priests in God’s sight continues in Numbers 17. There, God causes Aaron’s rod to blossom, showing His approval, not the rods of men from other Israelite families God had not designated for priestly ministry.

Three principles stand out. First, godly prayer can appeal for God’s work to remove bogus claimants to spiritual leadership. Here God does it by a miracle, but He also uses other ways, such as showing them up as spurious (cf. Rev. 2:2–3), illness, their having to live with disrepute from bad decisions, and so forth. Second, God can honor a believer who requests Him to back up motives that truly are pure in service. Third, even when God works by incredible ways to approve one’s ministry, He may find that some people put a false spin on this and are fault finders. So further prayer may be necessary to gain God’s way of dealing with those who stand against Him.

Numbers 20:6

Prayer and then Terrible Sin

God had never failed to supply what His people needed. This consistency, time after time, should have prepared them to take their latest problem in stride. It was no real problem after all, not with the presence of the great God. But unbelief again led the Israelites to a host of other sins. Moses and Aaron prayed, God met the need completely, but Moses himself committed the blunder of his life.

The Discontent of the People (1–5)

Miriam’s death (v. 1) may have had its effect to discourage the people, or it may have played no significant role in their failure. The passing of Moses’ sister was followed by the problem of supply (2–5). Smitten by a chronic spiritual malady of complaining, the people now fixed on their lack of water rather than God’s proven ability to take care of them. They protested against Moses and Aaron, firing their darts of discontent.

Moses, for example, was to blame for leading them into a place where death summoned them. Not sensitive to count their many blessings from God and look positively for further ones, they foolishly thought they would have been better joining those who died in the recent plague (Chap. 16). They figured the old life in Egypt held its advantages in grain, figs, water, and so forth. Sin-filled thinking darkened their minds with a strange forgetting of the terrible bondage, and God’s multiplied blessings.

The Directions from the Lord (6–8)

This is where prayer comes in, a bit late but in the leaders, though not in the crowd.

The seeking of help (6). The two leaders, as they often did, threw themselves prostrate before the Lord. They sought, and He shined, His glory coming from the pillar of cloud over their tent.

What they said in prayer is not included in this case. It would well have been some kind of exercise about the need of the hour. All the emphasis is thrown on God’s solution itself.

The simplicity of help (7, 8). God gets right to the point. It is clear that He wills to be gracious, meeting the need of water. There could be no easy mistaking of His directions for supplying water. “Take the rod . . . you and . . . Aaron assemble the congregation . . . speak to the rock. . . . You shall in this way bring forth water for them. . . .”

The Disobedience of Moses and Aaron (9–11)

Close obedience characterizes Moses at first. Many a believer obeys in part. For full obedience, the ranks thin. He took the rod as directed, and he and his brother assembled the throng. So far, so good! But after this, he swings a sharp turnabout and disobeys in the rest of the incident. How so?

A number of elements fuse. First, he is so heated with anger at the people that he loses control, calling them rebels rather than simply being God’s agent in gracious supply. Second, he shifts the focus from the providing God to themselves, “shall we bring forth water for you . . . ?” That throws the emphasis on self instead of the sufficient Lord, and takes away from His glory. Third, whereas God said explicitly to “speak” to the rock, Moses “struck” it with the rod twice, intensely angry.

Further clarity on why God viewed the sin as so great comes in His own word later. The two men were both guilty for not believing the Lord (v. 12). They apparently failed to trust Him to have His right to act graciously if He chose to. In verse 8, all that He said was positive and generous. He would give water. The unbelief is the heart of failing to sanctify God as the kind of God He would display Himself to be, even in the face of Israel’s guilt (cf. v. 13). Unbelief in what God could do was not the fault; unbelief in what He should do was the problem. Psalm 106:32, 33 offers the commentary that Moses, losing his cool to a hot-headed hatefulness, “spoke unadvisedly,” or rashly. God defines that the two men “rebelled against My command” (Num. 20:34; 27:14). And Psalm 105:42 provides the insight that in giving the water, God “remembered His holy promise, and Abraham His servant.” So the sin had the inset of insensitivity to God’s covenant will.

Careful tuning of a prayer warrior to God’s word was a necessity. When God, in an earlier, similar need for water, said “strike the rock” (Ex. 17:6), to strike was to follow His word. But when He now said “speak,” to speak was to do His will.

The Discipline of the Lord (12, 13)

What immediately follows is God’s emphasis on the character of the sin and the consequence of it so drastic for the two leaders.

The character of the sin (12, 13, 24). This is a part of the above. Suffice it now to say that the two showed wills running at cross-purposes with God’s will. Their wrong was deeply serious in that it shouted disrespect toward the Lord and had ever the more gravity in its distorted modeling before all of Israel.

It is an interesting but sensible point that while sin is sin and always serious, God views it as having greater influence against holiness the more prominent the sinner is among His people. This is why He prescribes offerings for sin in Numbers 4 that are related to the influence an offerer has. An offering for a priest or for the people overall is a bull or ox; for a civil leader, a goat; for a common person, a lamb or goat; for the poor, two pigeons or two doves; for the very poor, an offering of fine flour. And in Leviticus 21, priests who lead others spiritually are expected to rise to good modeling standards.

No wonder, then, that God saw great gravity in the sin by Israel’s top overall leader and its highest leader in spiritual ministries.

The consequence of the sin (12). God had cancelled the passports of both men into the promised land! Aaron would die soon after their sister Miriam (vv. 28, 29), so God had Moses commission Eleazar as the successor to be high priest (23–28). And Moses would also die before Israel entered the land (Deut. 34).

Both men were saved and safe for eternity, but their sin drew a disciplining forfeit of certain earthly privileges. It can also cause them to be diminished in some equitable degree as to special reward eternally (cf. 1 Cor. 3:8, 15).

One sobering lesson is that even when faithful in a pattern of prayer, one needs to be ever vigilant so as to triumph over grave sin. Though the person prays earnestly to God and obeys in some details, he may lose sensitivity to the fact that the work is God’s and to do it the way of God’s word is imperative. A second maxim is this: in ministry we need patience with people who fix their eyes on the problems and not on God who is able to deal with these. Third, when the problem is of a “no water” kind, prayer can draw in God’s provision. Fourth, prayer does not claim good success when one undercuts it by imposing self when the believer should set God alone apart to glory and follow His way of blessing others. The solution is to trust in His sufficiency, love, and Word. Fifth, disobedience ruled when God did not say “Strike the rock,” as in Exodus 17:6, but “speak to the rock” and Moses chose to strike. Sixth, the more eminent a leader is, the greater the hurt of his sin can be in God’s view. For He looks at a person’s position in terms of its spiritual impact on others and on Him in setting Him apart for what He is like.

Numbers 21:2

A Vow in Prayer

An attack of an enemy on Israel became the setting of a vow in an appeal to God for help.

The Victimizing of Israel (1)

One of the desert kings led his army in a strike that netted him some prisoners of war.

The Vow of Israel (2)

It is to Israel’s credit that they met the raid trusting in the Lord. They entered into a vow pledging that, for God’s deliverance against this foe, they would destroy the enemy cities. The wickedness of the attackers, as peoples are in God’s appraisal in Leviticus 18, was probably justification for God’s move against them. He also had said in His covenant with Abram that He would curse those who cursed Abram’s descendants (Gen. 12:1–3). And He had acted already to defeat the Egyptians (Ex. 14) and the Amalekites (Ex. 17).

A vow was one form prayer could take, as in Jacob’s agreement with God at Bethel (Gen. 28:20–22) and, much later, Hannah’s pledge (1 Sam. 1:11, 27, 28). The bottom line in a vow was a very important principle of character, integrity in honoring one’s word, the person praying, and the God answering prayer. Once one made a vow to God, his word was to be trustworthy as he wanted God to be, and he was to avoid insincerity or rash words (Deut. 23:21).

Vows were not only prayer at the beginning, but led to prayer in thanksgiving for answers at the end (Ps. 22:25; 50:14). A worshipper thanking God for His answer could do this with an accompanied peace offering (Lev. 7:16).

The Victory from God (3)

Integrity did reign here. God kept His part when He “heard” the prayer favorably and “delivered” the enemy in an utter rout. The Israelites honored their part when they “utterly destroyed” those hostile to God and to them, as well as their cities. God would lead His people in many similar victories later in taking the promised land. Joshua 12 gives a long list of conquests.

Two principles are bold in the text. First, when a praying believer agrees before God to do something, his claim should be truthful, leading to keeping his pledge. Second, it is fitting to offer the Lord thanks for help He has given to see an intent through.

Numbers 21:4–9

Prayer for Healing

The Problems (4–6)

Two aspects are defined as problems.

Supply (4, 5). The dragging out of the wanderings fulfilling God’s extension of the trip due to Israel’s unbelief in Numbers 13–14 was wearing on the people. Impatience gnawed at them over the delay and frequent trials. So they vented this wickedly against both God and Moses. A theme song they had often had on their lips surfaced again, distrustful expectation of death when they saw no immediate water or food besides the manna. Ingratitude was compounded in their hearts, for they were not giving thanks for the daily miracle of manna.

Serpents (6). Not by chance but by God’s choice a new trial was given to discipline the complainers and challenge them to faith. God sent fiery serpents of some kind, whose bites led to many deaths. He is God, and has the right to bring discipline, as He did in the church at Corinth centuries later, in weakness, sickness, and, in some cases, death (1 Cor. 11:30–32).

The Prayer (7)

The fervent appeal for prayer. The complainers humbled themselves when so many among them were dying. First, they confessed their sin against both God and His leader (cf. v. 5). They were specific about the sin surfacing in evil speaking. Joined with acknowledgment was a request for intercession that God would take the serpents away.

The faithful action in prayer. Moses got right down to business about praying. He did go to the Lord in urgency for the people. How different he was from many a believer, getting a plea for prayer. He says he will pray, then lets the matter slip his mind in the traffic of a busy life. The person who takes God and others seriously in love insists on strong measures. He cultivates disciplined earnestness to make intercession one of life’s passionate priorities.

God’s Provision (8, 9)

The erection of a solution (8). God’s way of deliverance is simple. Four aspects are in it, all quite evident.

(1) Likeness. A bronze figure Moses is to prepare is that of a serpent, having a likeness to the problem dealing out death, the serpents.

Of course no potency attaches to the physical object itself. It is of no value that is intrinsic but is effective only by God’s investment according to His purpose and power. God is the success in objects He chooses to use, whether a tree in a garden, a lifted rod, a rock, a serpent, an altar, incense, and others.

The likeness is easy to see between this problem for Israelites and the similar problem of a greater sickness, sin, that brings death (Rom. 5:12). Since Jesus Himself explicitly drew the analogy, it is certain. “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up . . .” (John 3:14). The serpent was in the likeness of the problem, identified with it. And in His case, the greater problem was sin that had smitten men, and on His cross He was “made sin for us” (2 Cor. 5:21) that we might have life rather than death.

(2) Lifting. In the wilderness, lifting of the bronze serpent is evident in several ways. One is setting it on a standard. For a camp so widespread with at least an estimated million and a half or more, it was imperative to see the emblem from far off. People had died and others were dying, no doubt at home and needing a solution they could look at from their distance. Jesus bears this out, saying “as Moses lifted up the serpent. . . .”

The analogy Jesus focuses on is Himself later lifted up on the cross. Not only is that the case in John 3:14 but in 12:32: “And I, if I be lifted up, will draw all men to Me. . . .” His death on the cross was the solution that removed death from men spiritually, eternally (John 3:15, 16).

(3) Looking. The solution was for “everyone who is bitten,” none excluded. It was his “when he looks at it. . . .” God in this case gave physical health. It was not by any works in any way, only in the simplicity of looking to receive what He gave.

Similarly, the solution to the greater malady, sin and eternal death, is by looking. As Jesus phrases it, looking means believing in Him who died, unto eternal life (John 3:15, 16).

(4) Living. By looking, “he shall live.” Living physically in the desert incident illustrates living eternally by the believing look at Jesus Christ and His work on the cross. Again, John 3 is very plain about this, on the authority of the very One who would be lifted up.

The efficacy of the solution (9). True to God’s directive in answering prayer, Moses made the solution in the likeness (a serpent), lifted it on the standard, and when “any” person would look, he lived. It worked in every case when one looked, when he looked at God’s solution and not depending on anything else.

Even in the wilderness episode, the looking involves believing. To take the God’s only remedy required commitment in trust that His word was true, that He would do what He said, and that the way would work. Not to look was not to believe in His provision, not to take it seriously, but to trust in some other way, or needlessly perish even with a simple answer in reach.

The passage places the whole famous scenario in a crucial flow with prayer.

Vital guidelines flow forth. First, trustful prayer could prevent many a disciplinary act God brings on His people. For they could draw near to Him and find out His heart in the way of blessing. Second, God’s servant who prays as He desires brings a request to Him seriously, fervently, and punctually. Third, when God’s Word imparts an answer of clarity on what to do, it honors Him to follow through as He points the way. Fourth, the people looked in faith to a raised serpent that God said to look to, and lived physically rather than being judged. In an analogy that Jesus would draw (John 3:14–15), those who look in faith to Him who was lifted up on the cross for their sin can live eternally.

Numbers 22:10, 11

Prayer of a Religious Hypocrite

The strange prophet Balaam prays three times in explicit words in Chapters 22–24. Perhaps he also prayed in other meetings with God where mention is made only of what God said.

Here are the definite occasions, each seen separately.

The Plot against Israel (1–7)

Wanderings through the desert have now brought God’s people to the area of the Moabites east of the Jordan River, northeast of the Dead Sea.

Israelite victories versus Arad, the Amorites, and Bashan in Chapter 21 laid panic in Moab’s King Balak and his people. In cahoots with the Midianites, he hit on a plot to curse the victors and ensure his own conquest of them. He dispatched a delegation to summon a prophet named Balaam of Mesopotamia, whose fame reached across hundreds of miles. He will secure another in Balaam’s string of successes when the prophet pronounces against Israel. To lure the man, he offers wages for his services.

Several reasons make it apparent that Balaam’s status was what we would call unsaved. He was not a true prophet of God.

What are the reasons? The clearest is Scripture’s commentary appraising him later. Numbers 31:16 shows that Balaam was actually against God’s people, maliciously informing Balak on a way to work Israel’s downfall. He said in effect, “Even if God will not permit you to defeat them in battle, here’s a tip. Do it through your women seducing them.” He could not move God away from His people, but he maneuvered to move His people away from Him through the women and their idol-worship.

Joshua condemns Balaam in God’s three direct counts (24:10). (1) God did not will to listen to Balaam’s request to curse, showing how He regarded the prophet’s aim; (2) Balaam had to bless Israel, this being contrary to his own scheme; (3) God assesses His answer denying Balaam as a deliverance of Israel from his hand. He was out to ruin God’s people.

Three New Testament passages are very condemning as well. God leads Peter to say that the prophet went astray, having “loved the wages of unrighteousness” (cf. Rom. 6:23). He adds that a donkey “restrained the madness of the prophet.” Jude 11 condemns the man as following a way of “error” among examples of those God rejects. Peter made his remarks in that kind of flow too. Finally, Revelation 2:14 strongly repudiates Balaam.

The context in the Book of Numbers gives its own evidence that Balaam did not know God genuinely. God told him in no uncertain terms that His will was to bless Israel, but Balaam came back time and again, trying to get that changed. He was saying, in effect, “I know what you said, but how about a second opinion from you.” Balak’s persistent upping of the stipend if Balaam delivered on the curse found his price! God’s allowances for Balaam to go to Balak were only concessions in view of the man’s hankering to have his own way. In 22:22, God in actuality was angry at his going and in verse 32 says “your way was contrary to me.” The matter was so serious that if Balaam’s donkey had not turned three times from going on, “I would surely have killed you . . .” (v. 33).

How, then, could Balaam speak God’s blessing on Israel and even give discourses of God’s word beginning in 23:7, 23:18, 24:3, 24:15, 24:20, and 24:21? God’s word answers this. God can reveal truth to the unsaved to serve His purposes, as to Abimelech (Gen. 20), the pharaoh (41), Laban (41), Caiaphas (John 18), and even Balaam’s donkey! He also led Nebuchadnezzar and Darius to acclaim Him (Dan. 2–4, 6), even Cyrus (Ezra 1), and it is uncertain that they were converted.

Balaam’s Prayer

He petitions God to curse Israel, and also purposes to fight against this people himself and drive them out (v. 11). It is a case of a misguided prayer out of one’s own self-serving will. In its very core, it runs directly counter to God’s will to bless Abram’s people and curse those who curse them (Gen. 12:1–3).

God’s Plan (12)

God’s answer is a flat denial, an emphatic “No!” What He says is His will in His own word. It is a lesson to others who pray to God. Yes answers out of God’s firm approval must be sensitively in line with His word, true to His will. And so it is a summons to the asker to be steeped in His word and plead what He can stand behind. This may be in direct statement as here, or in principle. Where one is not able to see His word approving a current desire, his move that will always prove wise is to yield the desire to God, trust Him for grace, and insist on going His way.

How different for Balaam. He keeps trying to work angles to effect a change in God’s will. How tragic his blunders in refusing to submit his own will to be changed by God!

Principles are rather evident. First, a false prophet can wrest prayer against God’s desires to seek selfish ends, but it can lead to his spiritual end in ruin. Second, God does not honor prayer that He regards as the subterfuge of sin (cf. Ps. 66:18).

Numbers 22:34

An Insincere Confession

The Context of It (21–33)

What is going on is fairly evident. It can be summed up in two thoughts. Both reflect on the perilous state of Balaam’s heart.

The arm-twisting. It has already been noted that God has made His will ever so clear: “do not go” (12). For He wills to bless and not curse Israel, and He will not tolerate a prayer opposing this.

At first, Balaam did refuse to go (13). Later, Balak’s spokesmen came raising the reward. That put a new twist on things, for Balaam’s will really was to feather his own nest. He was on to a way to do it. He speaks fine-sounding words about obeying God, but with a catch. “Don’t leave,” he implores the visitors, “and I will see if God can work this thing out for me to go” (19). How like the squirrel that wills to get its paw out of the jar, but also wills to retain its grasp on nuts in it, and so is actually trapped in its own will. In his own density, Balaam no doubt thought he had won the day by a bit of arm-twisting.

Again, it is true that God has made His will known and now lets Balaam go only by concession (20). The passage again makes the matter plain. God was angry at his going (22), so angry that His angel barred the way to teach Balaam a lesson if he would hear. Balaam, though, did not have as much sense as his jackass, which had a perception of God erecting a roadblock and refused three times to keep on that way.

The anger. God’s anger is obvious. So is Balaam’s. God’s concerns a man insisting on his own will, not His. Balaam’s arises out of the donkey keeping him from following his stubborn will. He vents the anger in merciless brutality to the animal. Both the animal and the angel who blocked the way rebuked him. Balaam was so evil that he would have killed the innocent donkey had he brought a sword. The angel would have killed Balaam if the mount had not balked but gone on.

The Confession (34)

Under pressure, Balaam acknowledged, “I have sinned.” It must not be a really sincere confession, for scriptural appraisals of him are all negative. Not only that, but what he admits does not flush out all the truth. He says, “I did not know that you were standing in the way against me,” but nothing of God telling him at the start not to go, and his angling to get a change in this. He is a very dull learner or, as is more likely, has sought to revise God’s will all along to have things his way. He already knew it displeased God to go, yet he tries to come out smelling like a rose. If it now displeases the angel and God, “I will turn back.”

God again let him go as he had his heart set on. He goes on to reveal His will through the inferior instrument, as sometimes He did with others in Scripture. Since He overruled that Balaam would speak His word, He gets the glory.

Balaam utters one more prayer, in 23:4. He simply affirms that he set up altars and offered animals on each. These, donated by Balak (vv. 2, 3), would not be burnt offerings having genuine acceptance before God. And the passage does not say that God told Balaam to do this specifically. God does use the occasion, and does so after offerings like these, to give His word to the Moabites through Balaam. Still, He could even use the donkey! The later scriptural evaluation of Balaam shows that he himself was unsaved. And he would not be the first man to give God’s word without knowing God in reality.

Guidelines summon the mind. First, a person can tweak prayer to maneuver God his way, but if he keeps this up, he can be on his selfish path to destruction. Second, one can even offer sacrifices with prayer, to make things look legitimate, but God discerns counterfeits and rejects sham worship.

Numbers 27:5

Prayer about Inheritance Rights

The Plea of the Women (1–4)

Five daughters of Zelophehad, a man in Joseph’s lineage who had died, request the inheritance their father would have had. They are thinking of the future after God gives Israel the promised land.

Their plea shows faith in God fulfilling His covenant guarantee, and also fortitude to prepare for days to come.

The Prayer of Moses (5)

Moses did not speak off the top of his own head, but went to God in prayer to seek His will. He was a true intercessor for his people, even in a concern of one family, and God would use him to set their hearts at rest.

The prayer matter is one of many examples showing God’s interest in temporal details of life as well as spiritual issues. Much in the law witnesses to this care about all things in human need. Centuries later, the psalmist was aware of this. “Cast your burden on the Lord, and He will sustain you” (55:20). Even later, Peter could write, “Casting all your care upon Him, for He cares for you” (1 Pet. 5:7).

The Permission of God (6–11)

Its definiteness (6, 7). The five sisters were requesting in line with God’s will. Moses was to transfer their father’s portion of land to them, for they had no brothers to lead over it.

Its details (8–11). Moses was to incorporate this prayer answer as a part of the law on land rights. When any man would die without sons, his inheritance would pass to his daughter, or if no daughter, his brothers, or if no brothers, his father’s brothers. If even that is not possible, the nearest relative left would have the inheritance.

Later, 36:1–13 qualifies that these women who get the land must marry within their tribe. This was God’s caring safeguard that the land would not be lost from the tribe, for each tribe would receive definite portions in Joshua 13–22, and such a statute would minister to tribal unity.

Principles show up clearly.

First, when God answers prayer, He encourages His people by His care about every facet of an issue. He thinks of everything in order to assure the good of His own. Second, it can be quite valid to beseech God for help to secure what should be temporally one’s right. For God upholds what is fair and truthful.

Numbers 27:12–23

Praying Oneself Out of a Job

Miriam and Aaron have died in Chapter 20. Zelophehad has passed away. The generation aged twenty and older whom God had barred from entering Canaan due to the unbelief in Numbers 13–14 is gradually thinning during the forty years in the wanderings. Now Moses’ death looms after a few more incidents and his giving of the law again to the younger generation (Deuteronomy).

God’s Announcement of Moses’ Death (12–14)

The concession to see (12). God permits His leader to climb into Mount Abarim, a name for the northwest mountains in the Moabite area. There, overlooking the Dead Sea and Jordan Valley, he will gaze out on the promised land God will not allow him to enter.

He would, after death, see some of it in the Mount of Transfiguration (Matt. 17) and all of it in the distant millennial kingdom.

The coming of his death (13). Soon after this view, Moses would die, as Aaron had.

The cause of his discipline (14). God reminds him of his sin in striking the rock in Numbers 20. This sin was great, causing so great a discipline as not leading his people into the land. God defines it as in Numbers 20. Moses had rebelled against the Lord’s command to set Him apart before the people’s eyes as the gracious covenant God He was.

The Advocacy for a New Leader (15–17)

The recognition of who God is (16a). It is good, when praying, to come in light of who the Lord is. Here, Moses is aware of Him as the Lord, the covenant Lord who had demonstrated His faithfulness to His promises. He also knows Him as the God of the spirits of all flesh. In relation to what he will request, that is highly pertinent. It reflects on God’s creation (He made all men), on His comprehension (He knows them all), His control (He has rights over all, in His will), and His care (He cares even as a shepherd in verse 17).

The request for what God can do (16b). He intercedes for God to appoint a leader over Israel as his successor. As the God he has recognized, He would be sufficient to do this, and pick the right one.

The reason for Israel’s good (17). The point of a leader is to have a man who can appear before the people and give them direction. The picture of it is to prevent the people from being unprovided for and unprotected by having a shepherd.

The Answer in Joshua (18–23)

God’s instructions about the leader (18–21). Joshua is the choice. Number one among his credentials is the focus here. He is a man “in whom is the Spirit.” It would seem unnecessary to say he has a human spirit. The more likely meaning is the Spirit of God empowering for service, as the Spirit who enabled men of Israel to prophesy in Numbers 11. Deuteronomy 34:9 says Joshua has the spirit of wisdom, the same expression as Isaiah 11:2 where the Spirit of Wisdom is on the Messiah.

Joshua was a good appointee for other reasons too. He came to his opportunity here by way of soldiery (Ex. 17:8–13), service (24:13; 33:11), scouting (Num. 13–14), supplication of Moses (here), and the sovereignty of God (here).

Moses is to lay his hand on Joshua in personal identification and endorsement and also in symbolizing a transfer of authority (20). The inductee is also to stand before Eleazar the high priest, who will seek God’s will for his leadership, and before the congregation he is to lead.

Moses’ installation of the leader (22, 23). He simply follows through with all God had directed that he do.

The Spirit was probably already on Joshua for his service close to Moses up to now, and attested (Deut. 34:9). But in the present commissioning ceremony, the putting of authority on him (20) would be to authenticate God’s endorsement of him publicly to enhance acceptance of his role. It would be to authorize him in this new, broader service as having the stamp of God, Moses, and Eleazar on him, and the right to the people’s approval.

Several lessons about prayer are evident here. First, Moses prays in submission to God’s will, even though he no doubt aches at missing the privilege to lead his people in. God’s will is more important than a servant’s desires. Second, this leader also prays in light of who God is, as Abraham and Jacob often did, and also the psalmists. Third, his prayer is right to the need, not a beating around the bush. Fourth, his prayer reflects both his sensitivity to God’s care and his own care that the people have a shepherd.

Still other principles join these. Fifth, one can pray for another to carry on what needs to be done after he is gone. Sixth, ask in faith that lays hold of God’s power, control, knowledge, and concern. Seventh, pray to gain what is best for God’s interests. And eighth, God often shows as here that He can supply His kind of ready leader to take the work forward.

Prayer in Deuteronomy

Introduction

The Author

Moses wrote the book as a part of what has become the Pentateuch. The document itself claims him as its author (31:9, 24–26). And Moses is prominent as the leader formulating the thought all the way through. Of course, Mosaic authorship has faced relentless denial by critics, yet has never been reasonably disproved. Evangelical scholars have set forth copious evidence to support Moses, for example Merrill Unger, Edward J. Young, and Gleason Archer in their Old Testament introductions.

The Date (1:3)

Forty years of wandering in the wilderness are almost over. The fortieth year, indeed the eleventh month, finds Israel east of the Jordan River, a few miles from the crossing into the promised land in the Book of Joshua. With an exodus ca. 1447 B.C., the date is 1407 or a bit later (cf. below).

A journey of but a few days could have brought the people of Israel to the vicinity (cf. v. 2) had they obeyed God in Numbers 13–14. But they rejected His sufficiency, and He disciplined them with another thirty-eight years of waiting (cf. 2:14) for the unbelieving generation to die. The wilderness had become a vast graveyard.

Moses evidently finished what he intended to write shortly before his death. A close associate, possibly Joshua, his understudy, or another leader close to him, added the account of his death to complete the record (34:1–12). Since a new generation is waiting on the very threshold of Canaan after the forty years of wandering (1:1–5; 4:46; 29:1), the book must have been composed during the brief time there before the great law giver died. The statement in 34:10 seems to imply that the appendix was written after some time had elapsed from the date of Moses’ departure, between ca. 1400–1407.

The Title

God’s central idea here is captured in the title we use for the book. Deuteronomion was the designation in the LXX or Septuagint Greek translation of the Old Testament during the inter-testamental centuries. The Greek title means “second law,” an apt label in view of three things. First, 17:18 shows the book is giving law. Second, the content includes many details of God’s laws on facets of life lived to His glory, as in Chapters 5–26. Third, 31:9 characterizes it as the “book of the law.” That it is a “second” law comes from the fact that Moses, who stated the law a first time at Mount Sinai (Ex. 29–Num. 10:10), is now giving it afresh, after wilderness wanderings, to the new generation. Having missed the first giving of the law, the younger generation, now mature, needed to hear it afresh before they went in to possess the covenant land. The purpose is that they can obey this law, living as God desires. The “second” law is not a new law but the exposition of the same, old law. Yet it is not a mere repetition or copy of it, but a hortatory description, explanation, and enforcement of the most essential contents of the covenant revelation and covenant laws, with many appeals to live in accord with these.

The Hebrews, according to their custom, named the book after the opening words, Haddebharim, meaning “The Words.”

The Theme

The great emphases in the book help show the currents. Moses reviews and reminds concerning past blessings, and warns the new generation to cling tenaciously to God and avoid idolatry. He exhorts them to love and live obeying God, and assures of blessings in the promised land as they obey. Some things God adds to what He already has given to them (29:1).

What, then, is the major thrust? It is this: Moses, shortly before Israel is to invade the promised land, expounds God’s law anew to the generation, which was so young, under twenty, when God gave the disciplining sentence of forty years wandering, allowing time for the old generation to perish (Num. 13–14). None of the survivors, except Joshua and Caleb, can be older than fifty-eight now. Those old enough to hear the law originally at Mount Sinai have all eventually died, and God has seen to this to carry out His verdict. The law now is not literally a “second law,” but second in the sense of being a current exposition of the first and remaining law. It is an explanation of the law’s most essential elements and an appeal to obey the Lord. It is time for a new and right start in the land God gives to Israel as He pledged (Gen. 12:7). As fits the rehearsal of the law, Deuteronomy refers back to details in Genesis through Numbers around 260 times. The rest of the Old Testament refers to things in Deuteronomy about 350 times. And the New Testament quotes or alludes to details here nearly 100 times. Jesus drew His three responses to the tempter from Deuteronomy 6:13, 16; 8:3; and 10:20 (Matt. 4; Luke 4). The chief commandment—to love God and love thy neighbor as oneself—cites Deuteronomy 6:5 (Matt. 22:37, 38). Other related key words or phrases are “be careful to do” (6:3), “fear [show reverential respect for] the Lord (6:13, 24), pursue “what is just” (16:20), “keep the commandments” (4:2, 5; 10:13; 11:8, 13–14, 22–23; 30:16), “listen to His Word” (12:28) or “voice” (13:18), remember they are a holy people to the Lord for His own possession (7:6), “serve Him” (10:12), exercise humility in light of God’s grace (9:3–6), and be watchful to worship (12:5–19, 23).

So, the theme has two complimentary aspects. One is negative, to prevent a repetition of the tragic sin that was the earlier generation’s blunder (Num. 14). The other, positive, was to prepare the people for a daily walk committed to God and His will in the new land. True to this theme, “love” appears more than a score of times, and “obey” about ten.

To see the flavor of the book and how prayer can fit in, observe a few of many superb verses that reveal facets crucial in entering and living in the expected land. They are to go in and possess (1:8); God will fight for them as in Egypt (1:30); God has been with them, they have not lacked (2:7); God took them to be a people of His possession (4:20); God will not forget His covenant (4:31); if they would obey, it would be well with them (5:29); they should love God with all their heart, soul, and might (6:4–9); God led them forty years to humble them, testing them to know what was in their hearts (8:2, 3).

The Outline

This is based on six addresses the book gives.

I.   The First Address—Looking Back (1:1–4:43)

II.  The Second Address (4:44–26:19)

Moses introduces this (4:44–49), then states testimonies (5:1–11:31), statutes (11:32–16:17), and judgments (16:18–26:19). Civil legislative laws for justice (16:18–21:13) are followed by legislation for various social situations (Chaps. 22–26).

III. The Third Address—Cautions to Avoid Judgment (Chaps. 27–28)

IV. The Fourth Address—Details of the Covenant (29:1–31:13)

V.  The Fifth Address—The Song of Moses (31:14–32:47) Introductory words (31:14–30) are followed by the song in Chapter 32 (cf. prayer in it later) and a historical supplement (32:45–47).

VI. The Sixth Address—Pronouncing Blessing on Israel (32:48–33:29)

An introduction (32:48–52) precedes the blessing (Chap. 33).

VII. A Historical Appendix of Moses’ Death (Chap. 34)

The Relation to Prayer

At least nineteen of the thirty-four chapters mention prayer. Words to God surface in at least twenty-four cases. The people are to live by prayer. In this they can respond sensitively to God’s provision that satisfies, uttering their thankful blessing to Him for the land He has given with its bounties (8:10). The Lord is their praise (10:21), and they are to fear Him, serve Him, cling to Him, and swear by His name (10:20). Prayer to God also fit quite spontaneously with key words such as walking by His Word (5:33; 6:17; 12:28), loving Him (6:5), and being holy to Him (7:6). One of the best reminders of how prayer is so very a propos is in 4:7–8, “For what nation . . . has a god so near to it as the Lord our God whenever we call on Him?”

Various aspects of prayer leap into view: intercession (1:10–11), petition (3:23–29), summoning God’s attesting witness (4:26), praise/thanks (8:10; 10:21; 14:22–29; 16:1–17), appealing for God’s curse on wrong (23:4–5), engaging in vows (23:21–23), and affirming truth (26:1–11; 30:10).

Prayer is plain in passages soon to follow. It is probable as well, from many of the people, in apt opportunities even when the writer is not exhaustive to specify it. Not everything can be mentioned all at once, and it need not be. This principle is true in any book of the Bible. Prayer is provocatively natural when crying out of human need for help in battles (2:32–36; 3:1–7), for countless reasons to offer a celebration of thanks that God is not lacking (2:7; cf. Ps. 23:1), when confessing sins, when rehearsing matters in fellowship before the Lord, or when voicing appeals to God to meet needs over the entire spectrum of human weakness. Numerous examples become obvious later in the Psalms. One instance in Deuteronomy of a case where prayer is not explicit but probable is in Chapter 15. When one frees a slave in his seventh year of service, he is to give the emancipated person a start for his or her own flock or produce (vv. 13–14). The thing that motivates this is a tender memory of God freeing this people from their own slavery in Egypt (15). It would be a tender impulse here to yield the heart to God and exclaim, “I thank you for setting us free, and now in a spirit that this teaches me, it is my privilege to set him (or her) free.”

Many more scenarios are apt, but it is time to view individual passages on explicit prayer one by one.

Deuteronomy 1:10, 11

Prayer for Promised Multiplication

The Fulfilled Blessing Moses Sees (10)

What God promised in His covenant with Abram (Gen. 15:5) is already a reality. He has multiplied this people as the stars of heaven. Another illustration of the increase is that they have become numberless as the particles of dust on the earth (13:16).

The Future Blessing Moses Seeks (11)

The person who encourages it. As Moses did in his prayer of Numbers 27 when asking for a successor, he prays now. It is good to repeat in prayers elements that glorify who God is. Here, Moses honors God and shows the people how to honor Him. He remembers that He is the Lord, the covenant Lord as in Exodus 6:3, who did such exploits for His people in Egypt. And with this He exalts Him as the God, the almighty One. As He has been to the past generations, He is now to the people ready to enter.

The petitions that express it. He intercedes that the God of prayer will increase His people a thousand-fold even beyond their current numbers. And He asks that He will bless them, aligning this with what God’s word has pledged as His will. Probably the blessing includes the multiplication but is broader. If so, it covers all aspects of life God specified as blessings (Lev. 26:1–13). God would mention these again in Deuteronomy 28:1–14. So Moses has saturated this aspect of his advocacy, as well, with the will of God.

That is a sure way to pray.

Principles suggest themselves. First, we also can intercede for God to multiply our family as this suits His will. Second, we can plead that He will increase the spiritual family of believers. This is in accord with His Word, which expects multitudes from every tongue, tribe, family, and nation to be in heaven (Rev. 7:9). It is also in harmony with His electing some, for He can answer by drawing (John 6:44) the ones He has elected before the foundation of the world (cf. Eph. 1:4). Third, we may ask God to save Israelites and multiply the number of those who will be in the church with saved Gentiles today (cf. Eph. 2:11ff.) and be in the millennial phase of His kingdom reigning with Christ (Rev. 5:10; cf. 2:26–28). Fourth, we can even ask ahead of time for salvation of many in the future tribulation period, for God will save the 144,000 of Israel (Rev. 7:3–8; 14:1–5), some other people of ethnic Israel who are a part of the “Woman” (Israel) of Reveleation 12:1ff., and also many Gentiles at that time.

Deuteronomy 1:45

This, actually, is a review repeating details already involved in Numbers 13–14, so it can be read along with that passage and the comments on prayer there.

Deuteronomy 3:23–29

When God Said “No” to Moses’ Prayer

This review goes back to detail already given in Numbers 27. God has permitted Moses to climb and see the promised land from afar, but prohibited him from leading Israel in. He said “yes” to his prayer for a successor, and asked him to commission His choice, Joshua. Some details left out in that account now fill in blanks there, and some aspects there are passed over here.

This review will be quick, going into detail only on the supplementary details.

Moses’ Appeal (23–25)

His reveling in God (24). He pleads (v. 23) this argument before God. The Lord has started something with him; he would like to see it finished with him still leading. God had shown His great power in miracles unparalleled by any god.

His requesting of God (25). He wants a passport to enter the promised land, and describes it wistfully.

God’s Anger (26)

Moses’ desire is fervent in prayer, but God’s denial is firm in answer.

As the Numbers 14 and 27 accounts explain, God’s anger arose because of the relation to His people. Moses had not modeled God’s grace in that critical situation, and it had not set Him apart as the kind of God He was. So God’s response was the refusal of the passage into Canaan. Moses reflects on the truth. God was “angry,” “would not listen to me,” and said “Enough! Speak no more to me of this matter.” Moses did not lose his salvation, but he did forfeit, in some measure, opportunity for further service.

God’s Answer (27, 28)

Moses desires and God denies, but He also directs. He is still gracious to His servant in answer to prayer.

The look He allows (27). God let him ascend into the hills of Abarim (Num. 27), here Mount Pisgah because it is a particular place there. He could enjoy the land by a distant gaze, but not enter it. The look must have been sad from one standpoint (he had forfeited so much by disobeying!), but joyous from another (he was so favored to gain this privilege).

The leader He approves (28). Numbers 27 covered God’s choice of Joshua and Moses’ commissioning of him. An added detail here is that God had Moses encourage and strengthen Joshua for the field general task of going against many enemies.

Here are guidelines from this for prayer. First, prayer may be earnest, even from a very godly believer, but may not gain God’s “yes” answer where He sees factors that incline Him against this. The reason might be some disobedience, or God’s will being otherwise, for example when a man prays a certain woman will become his wife, yet God says “yes” instead to another’s prayers to receive her, and has a woman who is His wise will for the first man.

Second, God may permit a believer sweet opportunity even when He denies one specific request. He later denied David’s petition to build a temple, gave this privilege to Solomon, and gave David many other privileges. Third, one may ask and not receive a role it is God’s choice to confer upon another, in this case, Joshua, and in David’s situation, Solomon. Fourth, whatever God shows is His will, or not His will, one of His children should trust Him to get past the hurt and rest in His will as right and wise.

Deuteronomy 4:7

Prayer to a God Who is Near

This is a celebration for the God who hears prayer whenever His people appeal to Him.

The Call to Obey God’s Commands (1–6)

Moses urges that this people steep themselves in the word of God and obey it. This, of course, is the atmosphere of effective prayer in verse 7, as often in Scripture. A life aligning with what God says not only is the way of blessing with Him, but the way of blessing that is a testimony before other people (v. 6). For those who see them occupied in obedience will be impacted. They will testify that God’s people “is a wise and understanding people.”

The Closeness of God to their Call (7, 8)

As a way of focusing attention on the blessing of a life close to God in obedience (1–6), Moses asks two questions about His closeness in prayer.

What nation has such a person? (7) He wants them to answer both questions with a resounding “no nation!” Here, no nation has a God so near when His people call to Him in prayer.

God had shown His nearness to prayer cries at the sea, when there was no water or no food, and in every other need. The privilege Moses holds before them is an unparalleled one. It ought to light a fire in them to draw near to the God who is so near.

What nation has such precepts? (8) As the Israelites stand alone as the only people having the God of the presence, they stand alone in having the God of perfection. Out of His righteousness, He had given righteous aspects filling out His whole law. This, too, should be a motivation to draw near.

Prayer in calling on the God who is near could be a key factor in conducting themselves in the law of the God so near. The word itself was not far away but very near, “in your mouth and in your heart, that you may observe it” (30:11–14).

The Caution of God for True Commitment (9, 10)

If the people avail themselves properly of prayer and the word, their commitment will be shaped along lines Moses spells out. They are to exercise care to remember and commit the truth to their children in family worship and example (9). This is worship only of God (15–19), not of any image. If they disobey, God will scatter them from the land (25–28). Even when dispersed from the land, if they seek Him genuinely (which would involve prayer), He will answer in mercy and not forsake them or His covenant.

To assure them of His help even in such a crisis, let them take seriously the great things He has done for them in the past (32–38). This ought to draw them to reckon seriously that God is God, and there is no other (39). And with this would be a real obedience to His word (40).

A principle is very comforting here. God is also very near believers today who have access to Him (Eph. 2:18; 3:12; Heb. 10:19–20). They can draw near in full confidence of faith (Heb. 10:22), even come boldly before His throne of grace (Heb. 4:16).

Deuteronomy 4:26

Prayer in a Call for Witnesses

Prayer in this sense is rather rare in Scripture. Moses challenges his people to obedience. He calls on heaven and earth to attest what God is sure to do if they disobey. What he warns will happen is what he is impressed by God’s will to pray for as the consequence. Prayer, as often in Scripture, comes into alignment with proclamation.

A Challenge to Obey (1–15)

As surveyed in relation to 4:7, prayer occurs in a context spotlighting the obedience to which God draws His people. Past obedience has resulted in freedom from discipline even in death (v. 4). God had brought such death on those who fell into intermarriage and idol-worship with the Moabites in Numbers 25 at Balaam’s evil designs, as Numbers 31:16 later explains. When the people enter Canaan, it is strategic that their walk is one of obeying the Lord.

A Call to Witnesses of Disobeying (26–28)

Moses summons or invokes witnesses from two realms to testify as to what rightfully follows if the Israelites disobey God.

First is the calling itself. The leader calls on heaven, God, and probably His angelic messengers who carry out His will. Such calling is an aspect of prayer. It appeals to God to bring His imprecation (judgment) necessary to uphold His honor against defiance. The prayer is not capricious, vindictive, or unloving. It is in accord with what a glorious God must do and has a right to do when men drag His word and name in the perversion of sin. This is as true in 4:26 here as in the curses God faithfully warned Israel would meet disobedience (Lev. 26), and further cautions them about in this new statement of His law (Deut. 28). It is as true as in the twenty or so imprecatory (curse) psalms such as Psalm 109, and the imprecatory prayers of the Book of Revelation—by men in 6:10 and by an angel in 16:5.

Moses’ calling on God in prayer for His attestation to rightful action is steeped in a true grasp of God’s word. In what ways? First it accords with God’s Person as a “consuming fire, a jealous God” (v. 24). He must act firmly against sin, bringing the fire of judgment against what is defiant of Him, being jealous in righteous passion for what is good. He is the God of glory, not a wimp without moral backbone who can go along with anything. Second, Moses’ call on God fits with God’s precepts, or will for what is right, as in verses 27 and 28 here. He had made known in His ten commandments His zeal for worship as God alone and His will against worship of any other God (Ex. 20). And in Deuteronomy He shows that His action against allegiance to false gods must be strong (7:4; 8:19, 20). Third, Moses’ prayerful call is sensitive to God’s past practice against false gods (4:3).

The second realm of testimony Moses summons against disobeying is the earth. This is earth in the sense of people outside of Israel who hear His word when Israel obeys and who testify to the good impact the word has on its subjects (4:6). People of other nations also come to know of Israel’s sin, a scandal leading to God expelling them from their land. This is clear in Deuteronomy (29:24–28; 1 Kgs. 9:8, 9). And it is clear in God’s prophets centuries later, when people of other nations testify, just as Moses’ prayerful call summoned them to do (Jer. 22:8, 9).

Second is the consequence that Moses called for. Both heaven and earth would testify that disobedience to God had its consequence in scattering from the land. This is already evident above.

It is astounding how sin has such powerful influence and sad consequences. At the same time, what Moses realistically prays in case of disobeying need not occur. The people had privileges unprecedented among men, which could avail for blessing rather than judgment (4:32). Five extraordinary assets to boost them appear in 4:33–39. These are God’s declaration of His will (33, 36), His deliverance of Israel (34a), His demonstrations by miracles (34b), His deity shown (36, 39), and His devotion in choosing this people (37).

A principle here can boost the spirit. We who know the Lord today can pray that God will be near those who obey Him, in line with His desire to be strong to them (2 Chr. 16:9; Ps. 84:9–11). The flip side is to pray that He will be far from those who deny Him a place in their lives. Scripture says God is near the godly spiritual leaders (Num. 16:10), near believers who are broken hearted (Ps. 34:18), near by His salvation to those who fear Him (Ps. 85:9), and close to the godly, though the ungodly are far from Him (Ps. 119:150–51; Eph. 2:11–12). He is near to all who pray to Him in truth (Ps. 145:18). His saints are near to Him (148:14), people are to call on Him while He is near and still offering salvation (Isa. 55:6), and when a believer draws near to Him, He draws near to that believer (James 4:8).

Deuteronomy 8:10

Prayer Blessing God with Thanks

Giving thanks for gifts God provides in the promised land should be a spontaneous and frequent response for a sensitive people. The capsule statement about gratitude in 8:10 joins other passages in this rehearsal to the generation that will go into Canaan. It is a theme in 12:5–19, 14:22–29, 16:1ff. (cf. v. 11), and 26:1–11, and shows how prayerful thanksgiving for God’s goodness should saturate all of life.

God’s Provisions of Bounties (1–9)

How much this people has to fill its thanksgivings to God! Moses mentions primers that elicit gratitude. One is God’s leading for forty years (2), having its high purpose of humbling them to be more receptive to Him, testing them, and assaying what really was in their hearts. Another was His supplying manna (3), again with its strategic purpose of teaching them that man does not live by temporal bread alone but by His word. Still a further one was His sustaining them in all their needs. Examples are clothing that lasted and feet that did not swell from journeys (4).

All these gifts were in fatherly kindness to discipline them as a human father in caring for his son. God had told Moses that Israel was his “son” in Exodus 4:22.

The latest of God’s provisions is His escort into the land He promised, where His bountiful gifts ought to call forth thanksgivings in prayer (7–9).

Their Prayer about Blessings (10–18)

God tells them ahead of time how to react to plentiful blessings—it is in like manner. As God has provided, so they are to pray, steeping their lives in thanksgiving for the gifts.

The context is packed with attitudes that express gratitude. One is humility that sensitively gives the glory to God (14) rather than proudly stealing the credit themselves (17). God is the One who “is giving you the power to make wealth.” This giving spirit offers faithful verification of His covenant goodness (18), not their own prowess. He reminds them of this so that they will not lose God in the midst of His gifts (11–14).

Thanksgiving that blesses God who confers the blessings is the secret of life in verse 10. As He continues the blessings, they are to keep up the giving of thanks. The counsel is of the same essence as God’s counsel through Paul to rejoice always in the Lord (1 Thess. 5:16), and render thanks in all things (v. 18). Paul adds there, as Moses makes clear, that giving thanks “is the will of God . . . concerning you.”

God’s Punishment for Betrayal (19, 20)

Two tragic things are a part of Moses’ loving warning.

The worship of spurious gods. Should the people forget their God who gives the bounties and follow false gods, the consequence is sure.

The woe that will come. Here is a solemn affirmation: in false worship they are to perish. What Moses prayerfully called God and men to attest in 4:26 is now a direct proclamation. The perishing is also a result of failing to keep God in focus by thankful prayer, as in 4:10.

With the affirmation of God’s certain judgment comes an analogy. The demise of Israel in the path of sin will be like the perishing of other nations before them (20). These illustrations, as they see them, ought to provide loud wake-up calls to avoid sin’s pitfalls themselves. The wake-up would be in returning to the way of thankful prayer (10).

Consider principles for prayer. First, let life be a continual flow of “thank you” notes to God for His myriad bounties (cf. 1 Thess. 5:18; Heb. 13:15). Second, avoid the great let-down in a life given over to man-made gods (cf. Isa. 41–48; 1 Cor. 8:4–6), and the letdown at the end for those who are devotees to false gods, for the gods, which are not gods, and those who worship them will perish in the judgment by the true God.

Deuteronomy 9:18–20

Prayer for a Sinning Brother

Most of the passage about prayer is a review of Moses’ prayer to spare Israel after their sin in the Golden Calf episode. Already surveyed in Exodus 32, it need not be repeated here.

But Moses now mentions a new element not included in the Exodus 32 summary: “I also prayed for Aaron at that time.” The present exposition will outline the passage, but expand on the prayer for Aaron.

Moses’ Appeal

For Israel (18, 19). See Exodus 32.

For Aaron (20). First Moses mentions God’s anger against Aaron, which is part of the anger in Exodus 32. God could have taken Aaron’s life right there in discipline, as He later takes some believers at Corinth (1 Cor. 11:30–32). That would be discipline in death and a loss in some degree of special reward, not default from salvation itself. Loss of reward with salvation itself still intact, not loss of salvation, is clarified in 1 Corinthians 3:8, 10–15.

Second, Moses emphasizes His advocacy for Aaron. He asked God to pardon Aaron and preserve his life. His safety was included with Israel’s in general in Exodus 32. For this, we go to Deuteronomy 10:10, 11.

God’s Answer (10:10, 11)

Now the divine sparing of Israel, and Aaron with them, becomes apparent as in the Exodus account. Moses mentions two aspects in the answer to prayer.

One is God’s preservation, “the Lord was not willing to destroy you.” The other is God’s presence going with Israel, as is clarified in Exodus 33–34. God’s answer is very specific. He permitted a continuation of the journey toward the covenant land, and gave a certification of Israel entering it, just as He had promised. The plan was sure, and God even prompted Moses so that his prayer was aligned with the plan and ensured of its “yes” answer.

Principles are clear here. First, prayer arising out of being saturated with God’s promises (His word and will) is prayer certain of God’s encouraging response. Second, one great ministry of a serious intercessor can be in pleading longer opportunity for so-called people of God who fall away into idol worship, and yet can still get right with the Lord. Third, another vigil of a person who cries in spiritual advocacy is for a particular, professedly saved individual who slides, hopefully only temporarily, to an idolatrous delusion. In such a case, one pleads that God will bring the person in certainty to Him, forgive and protect the life from having gone astray, and work true faith before it is too late. Fourth, God’s merciful clemency, in some cases, to answer concerned prayer is an amazing elixir to the spirit that such ministry can have part in the salvation and usefulness of a person.

Deuteronomy 9:25–29

Prayer to Preserve Israel

Prayer in this case is a review again, this time of Israel’s sin in not believing God to enter the land, and again involves intercession for sparing Israel. It is not necessary to repeat the details, since the discussion of Numbers 13–14 already covered that. Verses 25–29 here repeat arguments Moses pleads before God to gain Israel’s preservation.

As noted in Numbers 13–14, the Lord did answer the prayer with a “yes” for most of Israel. At the same time, He raised a firm warning to Israel about trusting His sufficiency. He barred that generation aged twenty and older from going into Canaan, and took the lives of the ten unbelieving scouts. He also allowed enemies to defeat Israelites trying to force a way to Canaan while waving aside His word.

Cf. principles on 9:18–20.

Deuteronomy 10:8

A Special Role of Prayer

God entrusted to one tribe, the Levites, a special ministry of prayer for people of all the tribes.

The Sanctification of the Levites

God set apart men of this tribe for special spiritual service to uphold all of Israel. Detail on this was a part of the study in Leviticus 8–9. The Levites’ concern for the holiness of God in the Golden Calf scenario and God’s choice of them in Deuteronomy 33:9 were included in that review. The Leviticus passage also explained their consecration to the special privilege in a public ceremony.

The Specifics for the Levites

Here is a quick summary of the spiritual ministries God gave them in three areas.

Carry the ark. Certain Levites were put in charge of transporting the Ark of the Covenant from one campsite to the next. God gave them directions for doing it with reverence to Him (Num. 4:1–20).

Commune with God in holy service. They were to “stand before” the Lord, ministering in His presence in all they did.

Call for spiritual blessings. Their ministry “to bless in His name” was one of prayer, seeking God’s blessings for all of life for His people. Specifics in what they prayed for are clear in Numbers 6:22–27, and they representatively cover the sweep of life’s needs. Their own ministry of modeling prayer for their people was to be joined by the people’s sensitive prayer as in Deuteronomy 26:1–11.

The Substance of their Inheritance

This is evident in verse 9.

What they are prohibited from. God does not permit them the regular temporal allotments of tribal land. This is to help them focus on the very special privilege He does grant them, and carry it out in a way that glorifies Him.

Likewise, it is, today, a high privilege to be set apart in God’s leading for service as spiritual leaders, so God calls on one in such a capacity to fulfill the ministry to His credit and one’s own (Col. 4:17). And in the entire body of believers, each Christian is to concentrate in exercising his God-given contribution to the others (Rom. 12:6–8).

What they are privileged in. Their opportunity is very great: “the Lord is his [the Levitical tribe’s] inheritance.” This is the rich bounty God has given. Access to Him in a representative and advocating sense and articulating aspects of His spiritual blessing to others is the heart of it. The Levites’ lives are absorbed in this atmosphere, in the presence and principles of God. This sets them apart from others in Israel who are occupied with many other temporal necessities that do not permit this full-time concentration.

Before leaving this passage, it is good to go back to the prayer aspect of being channels of blessing. Any leader who is in a ministry that especially models the values of God to others ought to make any sacrifices to be a pace-setter in prayer. Tragically, this is too often only acknowledged as an ideal, not applied as an insistence. Leaders may not pray as much, and sometimes less, than people they lead who themselves let the details of life all but blot out prayer. Instead, those who model God’s will should make it a passionate priority to go often to prayer and be steeped in prayer. And this practice, as they themselves point out the way, should saturate the lives of the believers they lead (Eph. 6:18–20).

One other thing, and remarks on 10:8 and its context must suffice: the seriousness of this life that includes much prayer is derived not from its being a helpful idea, it flows from it being “as the Lord your God spoke to him” (9). God is the originator of the ministries that are so much in prayer. The Levite reaction in fulfilling these, or sloughing off from them, will be no less than a reflection of the value they place on God!

A principle can counsel us: a believer can be thankful that God separates some of His people and uses them in a special, full-time ministry such as praying for others. Here, priests in the tribe of Levi became developed in this all-out labor. They appealed to God to bless, whatever the needs across the entire spectrum of life. Today, faithful full-time Christian leaders do this, and any Christian, a believer priest (cf. 1 Pet. 2:4–10), can be exercised and effective in a role of “praying for you.” Paul perceives this as an engagement, in some degree, that all of the saved can experience (cf. Eph. 6:18–20).

Deuteronomy 10:21

God is “Your Praise”

This is one of the finest statements in a book of astounding messages. It is not easy to plumb the depths of such a concept, but it is possible to say a few things to clarify it. First, the context of God’s faithfulness prepares readers for it, and verse 21 itself rivets attention on the occupation due to God.

The Acts Done by God

Moses fills his context with God’s exploits as a background leading up to verse 21. He gave the ten commandments (1–5), set the Levites apart to their unique ministry (8, 9), answered prayer in saving Israel from destruction after sin (10), and gave clearance to go on to the promised land (11).

That is not all. All in the heavens and earth belongs to God (14). He loved this people from all the earth (15). He is God of gods and Lord of lords, a God of power and of integrity (17), of justice and love (18). In light of all this, verse 21 is part of an appeal for an appropriate response in worship.

The Adoration Due to God

In verse 20, the focus is on what they should do for God as a fitting acknowledgment. This embraces an awe in respecting Him, faithful service to Him, fervent steadfastness toward Him, and staking all on His name, that is, what He is and stands for.

Then verse 21 puts its spotlight on what God is to them.

This comes as two points for them to meditate on so as to render to Him the service verse 20 articulates.

His place in their hearts. He, unique above all gods and lords (cf. v. 17) is all in all to them.

(1) “He is your praise.” The idea is that God is the lone object of their praise, as in Psalm 109:1. He is the appropriate One to receive their praising acknowledgment. This is for all that He is and all He has done as in the examples of the context. All that they can give praise for centers in Him, the possessor of all (v. 14), the giver of blessing (8:18). He rightfully inhabits the praises of Israel as the psalmist will say later (Ps. 22:3).

As the praise of the people, God is everything as related to all true prayer, for every aspect of prayer other than thanks or praise should be an acknowledgment of His praiseworthiness. Confession of sin has its prompt in His being what He is that the worshipper wants to align with. Petition and Intercession have their origination in the praying person recognizing God’s will and seeking things that fulfill it. Affirmation of His truth issues from respect for Him and a desire to be in accord with Him.

So all these and other aspects of prayer are tacit acknowledgments that to God belongs the glory.

(2) “He is your God.” No other god is. In fact, He repudiates every false god in His ten commandments. He defeated all the gods of Egypt by His miraculous work (Ex. 12:12). He did His will in delivering His people from Egypt, and no gods or magician tricks could stay with Him, do what He did, or undo His work. He was Israel’s God at the sea and when they needed water, food, victory, organization, law, and all things.

He alone, then, deserves the place in their hearts as Object of their praise and as their God.

His performance in their history. In what He is in Himself as God and Lord (v. 17) and in what He has done to help Israel He certainly can lay singular claim to their allegiance. Here the focus is on His performance, which had been an exhibit of His worthiness to praise and His very Godhood.

What has He done? One emphasis is His miracles, so great and awesome, which their own eyes have beheld. Even with the passing of forty years, the new generation, aged fifty-eight and younger, would have many who were children or teenagers in Egypt, at the sea, at Sinai, and in the earlier wanderings. They could remember personally seeing God perform miracle after miracle. So, Moses can say, “which your eyes have seen.”

Another focus is His multiplying of His covenant people (22). Once, in Jacob’s own day, they were only seventy (Gen. 46:27). Now in some fulfillment of God’s promise to multiply them they are as the stars in being of a great number. This, to His credit, is what “the Lord your God has made you.”

This passage is one of many that recounts many things to praise God for, even for Himself. Psalms 146–150 mention numerous promptings for thanksgiving/praise as well. God is the believers’ praise, and the person who prays can find in His “Prayer Book” many ideas to keep prayer spiced with the incense of praise.

Now attention can center on principles. First, prayer in much praise fits the case of a God who can be all in all—in who He is, what He has done, and what He plans yet to do. It is similar to Paul later speaking of Christ “who is our life” (Col. 3:4) and “to me to live is Christ” (Phil. 1:21). Second, “God is great and greatly to be praised” (Ps. 48:1), so “He is your praise” can in some vital degree be true for all His special spiritual leaders and for everyone who knows Him. Some are pacesetters, yet all to whom “He is your God” applies can give their lives to the pace.

Deuteronomy 12:5–19

Rejoicing in Prayer

This passage prepares for prayer in directing the people, once they are in the land, to bring gifts to their worship center and thank God for His provisions.

The Stand Against Other Gods (1–3)

Devotion to God (1). The Lord calls for a steadfast fidelity to Him through following His word. He gives them the land and they are to give Him their loyalty. He focuses on the positive before the negative. This is as Paul the apostle would put the matter in 1 Thessalonians 1:9, “You turned to God from idols. . . .”

Destroying of gods (2, 3). These are, in the perspective of God’s word, not gods at all. They are not genuine; they are part of a great misconception, even a deception in human minds. They do not deserve devotion; they are fit only to be destroyed. So God leads Moses to call for their total removal from the land of promise. His people are to destroy the places of vain worship, the objects used in misguided devotion, and the lifeless idols or images themselves.

This is what God commands when they conquer the peoples in the land. And he wants them to be resolute about the gods so as to “obliterate their name from that place” (3).

Some would label this intolerant and unloving, but this is because they are not submissive to the true God and fair to His legitimate love that must be vigilant against things that mislead and ruin men. His way, the way of genuine love, cannot stand by and be spineless when deceptions keep people in bondage to a lie; it must act to point them to the truth He gives.

The Seeking of the True God (4–19)

Rather than giving guidance permitting worship places and gods wherever impulse dictates, God guards His people in genuine love, ambitious for their real welfare. They shall not go the way of their own inclinations, which may be quite illegitimate even if they are sincere but sincerely wrong. Instead, they are to act diffently toward God, and worship Him alone as in the Ten Commandments (4).

This is in seeking Him at the worship center He indicates, which at first would be at Shiloh and later, in David’s day, at Jerusalem. Steadfastness in this would guide them to worship the true God and keep them unified in giving Him the glory due Him.

Coming to the center from wherever they live in the land, they are to bring their various offerings (cf. Lev. 1–7), tithes, and other gifts to the Lord’s work (6). In their honoring God’s guidance, prayer is a saturating element. The passage says three times that they are to “rejoice” before the Lord (7, 12, 18). This is in “all your undertakings in which the Lord your God has blessed you” (7). This is in thanksgiving for God’s blessings in all things. And so it is of the same essence as Paul’s challenge to “Rejoice always” and “in everything give thanks” (1 Thess. 5:16, 18).

Prayer is apparent in other ways here, too. It would accompany various offerings in verse 6. In the burnt offering, the one sacrificing was symbolizing his own complete dedication to God, which would quite fittingly be in affirmation of his desires toward God and in thanksgiving for the privilege. The peace offering was joined with thanksgiving for peace and other bounties God’s covenant kindness gave. The meal offering was a prompt for affirming one’s appreciation to God for all the produce He had given, and for all things of His blessing. The sin and trespass offerings combined with confessing sin and thanksgiving for God’s pardon.

Offerings for vows (11) also came with affirming one’s pledge to God, petitioning for His help, and thanking Him for the faithfulness on His side.

The jubilant spirit before the Lord here is a theme that recurs in Deuteronomy. One such passage is 14:22–29.

Guidelines lift off the page to greet readers. First, for those who know the true God, He is the One to rely upon in prayer, and all so-called gods are unworthy of confidence. Second, it is natural for people to feel a rush of joy before the Lord when they realize the majesty of His person, the things He has accomplished, and the designs He has to fulfill. Third, prayer is vital in all the offerings as one is exulting in God, having His forgiveness, being dedicated to Him, or realizing the peace He imparts.

Deuteronomy 14:22–29

More Rejoicing in Prayer

This is very similar to 12:5–19. God’s people receive His teaching to express their joy to Him in tithing various things.

Gifts to the Lord (22–26)

Prayer is a big factor in this as the people “rejoice” before God (26), as in Chapter 12.

The presenting of tithes (22, 23). Gifts to God in thankful credit for His blessings cover the whole of life. The people are to bring to God every year a tithe of all their produce from both plants and animals. He wants them to be grateful in all of life.

The purpose of tithes (23). In this is a great lesson the offerers are to learn: the opportunity to remember from whom the blessings came enhances their fear (worshipful awe) of Him always, for all of life and all of their days.

The personalizing of tithes (24–26). In any case the worshipper is to journey to the central place of worship. Even if it is too far away to bring animals or a load of produce, the person who means business with the Lord can exchange his offerings for money, go to the center, and use it in his own and his family’s expression of joy to the Lord. The benefit accrues to God, whom they acknowledge (23), and to the ones grateful to God (26).

Gifts to the Levites and to Others (27–29)

The spirit of giving to the Lord with joyful and thankful prayer also extends in principle to giving to Him to help the needy. Worshippers are to give sensitively to sustain the Levites for their concentrated spiritual leadership, and also to various people in need. In the latter groups are aliens residing in Israelite land, far from home and often having particular problems, as well as orphans and widows.

Contributions from those giving to the people, but intending these to God above, all can manifest prayerful thanksgiving for what He, first, has given. They also can reflect faith working through love in compassion (cf. Gal. 5:6), as in Jesus’ parable of the Good Samaritan (Luke 10:25–37).

The same essential principle of gifts to God in thanksgiving is at the heart of Deuteronomy. Other principles join this. One is that the person who trusts the Lord and who presents contributions to Him who bestows so much to His people can live in joy (cf. Deut. 8:18; Eccl. 5:19; 1 Cor. 4:7; 1 Tim. 6:17). Another is that special joy comes to worshipers in conferring gifts on spiritual leaders to boost these who minister to them. A third one is to take up the privilege of giving to help meet needs of the poor, which is a kind of giving for the Lord’s sake, too. Jesus would say, “It is more blessed to give than to receive” (Acts 20:35). This is the spirit that Jesus taught (Luke 6:38) and displayed (2 Cor. 8:9). Such a giving life can be one vital aspect in “pure and undefiled religion” (James 1:27; cf. 1 Tim. 6:18), and in being like Christ.

Deuteronomy 16:1–17

Still More Rejoicing in Prayer

The Israelite worshipper had God’s guidance as to what to bring to the central worship center as offerings for great feasts—Passover, Weeks, and Booths. At these, prayer would have a very prominent part, seasoning all the interaction with God.

The Feast of Passover (1–8)

This observance was joined with the seven days following it, the Feast of Unleavened Bread. God’s aim was the remembrance of His bringing Israel “out of Egypt,” a phrase that appears four times here. Leviticus 23 gives the panorama of seven great feasts.

Passover action included offering a lamb (v. 2), as in the first Passover in Egypt in Exodus 12. Also foremost in the observance was eating unleavened bread to recall the haste in leaving Egypt (3), when the quickness allowed no time to leaven bread to enhance its taste. This reminded worshippers of the “affliction” in bondage and in not having normal bread due to the departure.

Prayer would also be vital at the Passover in thanksgiving to God for deliverance from death and from bondage. And it would be meaningful in rehearsing or affirming to God what they know He did for them. Such prayer would spring up in hearts attuned to God during all the eight days, and in the special solemn assembly on the final day (8).

The Feast of Weeks (9–12)

Seven weeks after the Passover this feast was set. Held on the day after seven weeks, on the fiftieth day, it also was called “Pentecost,” meaning “fiftieth.” Further it was called the “Feast of Ingathering,” since it commemorated gathering grain (v. 9).

Thanksgiving in prayer was a propos here since the person brought a freewill offering from his crop as a gift to God in gratitude for His giving the produce (10). So the time was one to “rejoice” (11) with the family, servants, Levites, strangers, orphans, and widows. How could a heart sensitive to the Lord’s goodness not run over with gratitude when one remembered His springing Israel free from slavery (12)?

The Feast of Booths (13–15)

Prayer in thanksgiving saturated this observance, too. The occasion was one to “rejoice” for God blessing the crop and prospering in all the work of the hands (15). It was a time of high joy in God, similar to the American “Thanksgiving Day” worship meetings of Christians.

One other detail about a prayer-stimulating phase of worship is included (16, 17). All the males in Israel are called to appear during the three feast times just reviewed, each with a gift for God’s work. The giving is taken for granted as the appropriate expression and ought to be spontaneous in the desire of each heart. At the same time, it is sensitive, allowing each to offer the amount he is able to give. And its standard is the level on which, first, the giver has himself been supplied by God’s gifts.

Any man’s tender reflection on what He has received from the Lord should prompt him in turn to give. And the giving would join, quite naturally, with prayer affirming God’s kindness, thanking Him, and interceding for His blessing of the gift in the use He would make of it. A good illustration of how prayer fits strategically with giving to God meets the reader in 26:1–11.

A principle is apparent. Joy in prayer that linked hearts with God was a flavor not only in daily matters and offerings, it was a saturating factor during worshipful feasts that memorialized God’s provision to His people.

Deuteronomy 18:16

Prayer Answered with a Prophet

God does not want His people to be impacted by those who peddle a spurious message (9–14), he desires that they listen to a person He raises up who has a sterling message (15–22). He will raise up a prophet as an answer to Israel’s prayer.

The Rejection of Phoniness in Religion (9–14)

God’s point is simple. He does not will for His people, once in the land, to imitate sins or gravitate toward false teachers who entice into sin. Those claiming His name are to be separate from pagan peoples, their belief and behavior distinctly wholesome as He appraises values. The principle of being set apart to a holy life is as Paul also articulates it (2 Cor. 6:14–18).

The caution. God-pleasers are not to participate with the practices or the people given to sinful things (9–11). Some examples of what God detests and they are to detest are put on display. Child sacrifice, black arts, witchcraft, interpreting of omens, the sorcerer’s art, casting spells to manipulate, fortune telling, and claiming to contact the dead are all under God’s censure.

The censure. Verse 13 shows God’s sharp rejection of such things by stating His view of people who practice them and the poison He sees in the things. He appraises both as “detestable.” Since God is so strongly opposed to the people and the poison they accept, He will “drive them out before you.” He has already shown in 4:25, 26 that if Israel practices such evils He will expel them from the land.

The challenge. God wants His people to be very different from those who do not know Him (14), strongly devoted to all that pleases Him (13). “Blameless” is the way He wills for them to be. Leviticus 19:21 put it another way, “You shall be holy, for I the Lord your God am holy.” He desired this for His own glory, their good, and the testimony before other peoples (4:6).

“Blameless” in Old Testament thought is not a state of achieving perpetual sinless perfection. It is a good testimony of a consistent pattern of life devoted to God and His values, even though sin does occur and God forgives (cf. Ps. 119:1, 9–11, 176). He had given provisions for forgiveness in the sin and trespass offerings (Lev. 4, 5). The godly person persists in living to please Him, not having arrived at final perfection but marked by a refreshing direction.

The Raising of a Prophet (15–22)

False values and practices have their spokesmen to mislead. God will provide a spokesman for true values and practices to lead His people the right way.

The promise of God (15, 18, 19). He pledges to provide a prophet, a proclaimer of His will. The promise is according to a certain present profile, like Moses whom they now can attest is God’s authentic leader. Moses says “like me,” because He faithfully gives what God assured him, “like you.”

Such a leader will meet certain credentials. He will arise out of Israel, God assures putting His in his mouth His true message, the words He desires, and he will speak all God wants him to give. Moses himself had met these criteria, except in the episode in striking the rock (Num. 20).

The prayer to God. As so many things are in Scripture, the raising up of this spokesman is God’s answer to prayer (16). What is already God’s will in a plan that has no surprises to upset Him, He prompts people to pray. Their will becomes a blend with His, His will is lived in them.

At Horeb or Sinai, God’s voice out of the mount and cloud had been so awesome that the people were afraid. They had heard the thunderclaps, seen the fire, heard the warnings of death if they crossed the boundary, and voiced a prayer (cf. Ex. 19). What they petitioned was that they would not hear the voice or see the fire attended with the peril of possible death. What they are not said to have gone on to pray God has filled in. He takes things on to their real intent (cf. Rom. 8:26, 27). They wanted, instead, to be able to approach God through a leader representing them.

God had been answering the prayer through Moses. He will answer it even further by giving them a leader like Moses.

The prayer is in principle answered in each true prophet God gives the people—Samuel, Elijah, Elisha, Isaiah, Jeremiah, and others. It is in God’s perfection realized far above all other examples in Jesus Christ, His greatest messenger. This is as the early Christian leaders recognized (Acts 3:22–26).

The Reckoning on False Prophets (20–22)

Prophets who advocate a spurious message without God’s authority will die. Such was the temporal end of false prophets Elijah confronted on Mount Carmel (1 Kgs. 18), and such was God’s dealing with Hananiah (Jer. 28:17).

A true prophet will be marked off from the false by the fulfillment of what He speaks, so the false prophet’s unfulfilled word will betray his false colors. Deuteronomy 13 clarifies that even if God permits a false speaker’s word to be fulfilled, His people are to appraise his message in the final analysis by what is clear in His word (vv. 1–5). His word, not experience, is the final bureau of standards.

Now a principle comes into focus, stated from our present vantage point. High gratitude in prayer can celebrate that God promised and gave a great prophet, Jesus Christ. He, in the pattern of Moses, but greater than Moses, has shared God’s message as other true prophets have, and this is quite distinct from false voices. Christ Himself is “the way, the truth, and the life” (John 14:6).

Deuteronomy 21:8

Elders’ Prayer for their People’s Forgiveness

The Finding of a Corpse (1)

Someone comes across a human corpse lying outside a city and showing evidence of having been struck to death.

The Function of Elders and Priests (2–7)

Elders. Leaders of the city that measurement shows is nearest the victim carry out the procedure. They provide a heifer as an offering for sin. The heifer must meet certain qualifications: never been worked and never worn a yoke. They break the animal’s neck at a running creek in a valley where the land has not been plowed or sown.

Priests. These sons of Levi officiate by God’s appointment and authority. Under their spiritual leading, the elders wash their hands over the heifer. This is a sign that they attest that they did not commit the sin (crime) and did not witness it. The action is a picture illustrating that their hands are clean of the wrong.

The Forgiveness Upon Confession (8, 9)

The seeking of it. They are not guilty themselves, but somebody presumably in their area is, so they seek forgiveness in a general coverage, similar to Israel’s high priest seeking pardon for all Israel once a year on the Day of Atonement (Lev. 16).

Their prayer is right to the point, and not an excursion around the world. They plead forgiveness, plead God’s redemption for Israel as a whole, and plead freedom from any guilt. They apparently desire that coverage by the sacrifice’s blood should avail for those in their city, and innocent people should not be held accountable as having a hand in the sin.

The sequel of it. The forgiveness is granted after the sacrifice and confession. God gives a certainty of a covering.

The animal’s death seems to depict death that actually belongs to the one who committed the sin, but at the same time those not guilty of it are guaranteed clearance before God. They were tender to God’s standards—careful to “do what is right” (9)—in dealing with sin in prayerful sensitivity to God.

Here is a broad principle. Leaders in spiritual things may need to pray confessing sin in their community when they do not know who is guilty but feel a human accountability before God. In the best way they can they close with the wrong. In this they show respect for God by seeking His forbearance and offering a sacrifice. It is one way of reflecting a sincere desire to be right in His sight. Today, to refer to the sacrifice Christ has made at the cross would be a testimony that exalts His provision for any who will receive it.

Deuteronomy 23:4, 5

Prayer of a Selfish Man

This is a capsule review of Balaam’s selfish efforts to gain God’s curse against Israel. The detail need not be repeated (cf. Num. 22–24). Briefly, some things here ought gain notice. God was not willing to answer the hireling’s prayer because it was opposed to His covenant will to bless Israel. Second, God worked a blessing, not a curse, despite Balaam’s repeated efforts. Third, God’s dealing with Israel was because “the Lord your God loves you.”

Principles fit the case. Believers who reflect on this can learn much. Study God’s word and bring prayer sensitively into harmony with His will already clear there. If it is clear, deal firmly against selfish desires to talk God into aligning with self’s cravings. Take comfort, too, in God’s faithfulness to fulfill what He has promised in blessing. Rest in His love, a very great love that has the believer’s true interests in His heart (Eph. 2:4–6).

Deuteronomy 23:21—23

Prayer in a Promise to God

A vow in prayer was a subject earlier (cf. Num. 21:2). Only a brief sketch of what is now said along the same line ought to suffice.

The Promise in a Vow (21, 23)

It is helpful to note that the praying person “promised,” and also that this is to “the Lord” and “from your lips.”

The Performance of the Vow (21, 23)

God desires integrity in those who pray. One can observe the counsel to carry out what is promised, and the character God sees in going back on one’s word. It is “sin” and God will deal with the believer about his slip-shod word. Follow-through is a part of truthfulness.

The Permission Not to Vow (22)

A person may have other sin to deal with God about, but should he hold back from making a vow he is not prepared to honor, this particular decision is not sin. He has not spoken what is untruthful and unreliable in this matter, at least.

Guidelines are apparent. The point is to pray in purity. A great ability is dependability. Prayer can, by sinful gravitation, become a light thing spun off the lips without genuine commitment. Paul could tell the Ephesian believers that the fruit of light as God evaluates things is in the realm of “all goodness, righteousness, and truth” (Eph. 5:9). Fruit and not fakery is what God wants in all of life and in prayer that relates to “everything” (Phil. 4:6).

Deuteronomy 24:15

Prayer Incited by Injustice

Moses deals briefly with a case much like the one on prayer already in Exodus 22:23. In both cases, a cry goes up to God from a person dealt an injustice.

Pity toward a Servant’s Poverty

The counsel is to show compassion toward a servant by giving him the remuneration he needs, and promptly. It should be on the same day the work is done, before the sun sets, probably due to the need for food before the next day.

An urgency in the worker’s situation seems evident in two clues here. One is his circumstance, a condition of poverty. The other, closely related, is his concern over payment to make ends meet if the one he serves delays this. Possibly living from day to day, he will “set his heart on” the postponement. It puts him in a crisis.

The Preventing of a Servant’s Prayer

Two steps can intertwine.

A step of pity. The right move of the master is to be forthright about paying the same day. This could be an expression of heartfelt mercy that pleases the Lord. It would, in Galatians 5:22, 23, be “fruit” of a right walk with the Lord in “love” and “goodness.” It is having the other’s true welfare in view and upholding it.

A step of prayer. In this case, the godly action just mentioned would prevent prayer! That seems strange, but on reflection it is not strange at all. Should the poor man be denied his right, it would be a rather spontaneous result for him to cry out to God about the predicament that puts him in. He needs help, and the unthoughtful, perhaps heartless action of the master would register to God as sin. This is before God, but also before the desperate servant, and could come before the civil and spiritual leaders as the case in 21:1–9 did.

A principle is sensible. The right move before God and the proper testimony before men is to show compassionate thoughtfulness. This would be like the Lord who had often seen His people “between a rock and a hard place” and dealt in loving-kindness. “You shall be holy, for I the Lord your God am holy” pertains in all of life (Lev. 19:2).

Deuteronomy 26:1–11

Prayer in Giving to God

Thanksgiving in prayer here is the theme already spotlighted in Chapters 12, 14, and 16. Detail on the prayer itself is developed more in the present passage.

The Presenting of a Gift (1–3a)

A nutshell of the idea is that a man of Israel is to bring firstfruits of his crop as a gift of gratitude to God. He comes to the central worship center, which in the early days in the land was at Shiloh where the Ark of the Covenant rested (Josh. 18:1).

God’s prior giving. By the time the Israelites fulfill this trip of gratitude, God will have given them the land. This giving is mentioned four times in the eleven verses. A larger conception than even this is that for the God who created the whole earth, it all is His (Ps. 24:1).

Man’s privileged giving. The prompting of gratitude stirs a man’s heart to give his firstfruits to the Lord who gave so much to him. The very soil out of which his fruits grow is a gift. The power to have success making a living is His gift (8:18). The man feels compelled by such blessing and wants to express himself to the One blessing him, so he takes a token gift of the fruit in a basket and travels to the tabernacle to give to the Lord. His time is a willing sacrifice. He will not be entrapped in self-indulging ingratitude and forgetfulness toward the source of his good things.

The Praying with the Gift (3b-11)

The access to God’s priest. He goes to the person God has designated for spiritual ministry to His people. It would be disobedient, even defiant, to go to any other. Even in this, he means to do things the way that honors God. The passage, given before Israel entered the land, is commanding him, and his response is one sensitive to God’s direction.

The acknowledgment of God’s provision. Prayer is now in session. It is composed largely of affirmation or recognition of what he has (entry and residence in the land) and what God has given. Things he says to the priest, intended directly for God (10, “You, O Lord”), are of a nature that also reflects a spirit of thanksgiving.

He is to review God’s multiplying of his people (5) and His might in delivering them from bondage into the land (6–9). His provision in the land is bountiful, “a land flowing with milk and honey.” To such credits to God he is to add that his own motivation is to render appreciation to the God of such kindness (10).

The commemoration of God’s goodness itself suggests a thankful strain in the prayer, then even more gratitude follows. The worshipper leaves the gift basket “before the Lord” at the tabernacle and goes on worshipping. He has brought his family with him to share in the worship and also invites an alien to share in this impact. Together these “rejoice in all the good things the Lord your God has given you and your household.” A keynote in this is thanksgiving to the Lord, a spirit as in Paul’s call to “rejoice in the Lord always” and “give thanks in everything” (1 Thess. 5:16, 18).

Here “all the good things” would gather in the totality of life’s blessings. A godly father and godly family could carry the spirit of the special acknowledgment of God from the tabernacle to all the daily tasks. Giving thanks in all things would be, for them, “the will of God” as in 1 Thessalonians 5:18.

Deuteronomy 26:12–15

Praying about a Tithe

Affirmation in prayer about obedience in giving to God leads on to supplication in prayer asking God for further blessings.

The Sensitivity about Provision for the Needy (12)

God wants His people to practice unselfishness in tender care of those with special needs. This is love in action, the kind of quality God Himself displayed in finding this people in desperate plight in Egypt and giving His help.

The payment of the provision. This was a special gift every third year to God’s work, provided to support Levitical ministry and those with particular hardships.

The people for the provision. In the latter category were strangers far from home in a strange place, not part of the natural Israelite fabric of family help. Others were orphans and widows, obviously without normal support. They, too, needed to eat as the end of verse 12 shows. The spirit that would reach out to them with help was the spirit Jesus Christ would develop in His Good Samaritan parable. A heart aflame with love would be sensitive to “Who is my neighbor?”

The Speaking in Prayer to God (13–15)

The affirming of present obedience (13, 14). What God has counselled His people to give is set apart for His blessing of others. It does not belong, really, to the giver, and he should not think selfishly as if it does, so he rightly submits it to God’s work and can affirm in truth that he has given it. He acknowledges that his giving is what God’s own gracious word has prompted. He can further say honorably that he has not withheld any of it to indulge his own supposed needs.

The asking for prospective blessing (15). Prayer is apt after such giving in love to God and man. It can be a confident prayer, refreshed by the fragrant touch of God’s own presence. Two facets make up the prayer.

First is the giver’s request for the future faithfulness. He petitions God’s seeing, “Look . . . from heaven. . . .” He can know, with obedience, that what God sees He can approve. And he also petitions God’s success, asking that He bless His people and the land.

Second is the giver’s recognition of the past faithfulness. This emerges in three thoughts. God the greater giver had given His provision (a gift), He had given in plenitude (“a land flowing with milk and honey”), and all this in fidelity to His promise to the fathers.

An interesting principle of prayer surfaces. It is that of giving prayerfully in sweet accord that is fragranced by remembering God’s own greater giving. Paul, centuries later, would speak to the Corinthians about generous giving and close with thanks to God for His indescribable gift (2 Cor. 9:15). He also gave them this great example: “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, that you through His poverty might become rich” (8:9).

Two principles are germane. First, giving to God is fitting since anything men bestow is what He Himself in some way has already generously given (cf. Deut. 8:18; 1 Cor. 4:7). We are custodians of what belongs to Him (Ps. 24:1) and He has first shared. Second, the way a believer is in his best moments of gratitude should be the way he is all of his moments. His is the privilege, not of the tight fist but the open heart and the open hand.

Deuteronomy 27:1–8

Prayer in Joyful Thanksgiving

As Israel is poised to enter His promised land, the Lord calls them to erect two memorials when they have conquered the peoples there. These are stones of Scripture (His law) and stones of sacrifice. Prayer is strategic in this in thankful rejoicing before the Lord (v. 7) and as related to the sacrifices their worship includes (5–7).

The two memorials are part of a commitment to allegiance to Him.

The Erection of the Memorials (1–6a)

Two memorials are strategic here.

Stones of Scripture (1–4). The inscriptions on the large stones are the words of God’s law. The idea their use conveys is blessing or cursing, depending on whether Israel obeys God in the land or not. Moses had said earlier that God was setting before the people a blessing or a curse (11:26–32), and he will enlarge on the theme in 27:11–26 and Chapters 28–30. A third point also needs to be noted—the illustrators. These are three segments of Israel, six tribes standing on Mount Gerizim to bless the people, six on Mount Ebal to curse them if they disobey, and the Levites in the valley to shout out the blessings and the curses.

The second memorial follows.

Stones for sacrifice (5–7). Stones compose an altar for two kinds of offerings. First, the burnt offerings, in being totally consumed, were a picture signifying complete dedication to God. Prayer would be vital in it, affirming before God the intent and petitioning Him to be pleased. Peace offerings were in recognition of peace with God, and were accompanied by thanksgiving for that peace.

Simplicity was to characterize the altar in its being only of uncut stones as in Exodus 20:25. It makes sense that the simplicity throws the focus on the altar not being of human polish but purity in worship. Not ingenuity but integrity in devotion was the idea. God did not want human finesse to distract the people from pure and simple sincerity.

The Expressions of the Meaning (6b-8)

These are, largely, clarified above. To these expressions one thing further is added. Verse 7 is clear that God wants prayer to permeate the people. His will is that they “rejoice” before Him, which would be in praise/thanksgiving in sensing the impact of His word on the stones and work the sacrifices depicted. He Himself was the greater burnt offering completely devoted to them, and the peace offering giving them peace. How much the people then grasped of the full meaning as those with the New Testament see it we do not know. But they could sense the ideas of dedication and peace, and they knew that the ultimate in both was realized in life with God.

The blessings and curses themselves gave much to stimulate prayer. Aspects of prayer related to naturally to blessings were thanksgiving, petition for more blessing, confession when they failed of blessing, and the like. Curses could easily cause rethinking, with petition crying out for help and confession as a way back to blessing (cf. 4:29–31).

As to principle, the same realities can shape us in godly prayer today. These are Scripture that guides our steps for God (cf. Ps. 119:105), and sacrifice that ever gives ourselves over to God who gave His sacrifice for us (cf. Rom. 12:1–2; 2 Cor. 5:15).

Deuteronomy 30:19; 31:28

Invoking God and Men as Witnesses

This use of prayer is already the subject in 4:26. See the principles there.

Deuteronomy 32

A Song of Prayer

Other songs in prayer were in view in Exodus 15. Now Moses develops his second great song after Exodus 15. God gives it to him to pen and for all Israel to participate in (31:19). As they take it on their lips in a prayerful response to God, it has a two-fold significance, affirming their commitment to God and His word and the consequences that God shows will overtake them if they spurn Him. And so it is a witness (31:21), a witness of God and men on earth (4:26; 30:19; 31:28).

God commands Moses to write the song and teach it to Israel (31:19). So he does write it (22), speaks it (30), and completes speaking it (32:45). The people evidently took it on their own lips (31:19) and the obedient took it to heart (32:46). They then would recall its words from memory and possibly by the help of Joshua or the priests (reading it to them), the elders, and God. So they could pass it on to their children (32:46), and the prayerful words repeated over and over.

The song has several parts coordinating various themes in prayer.

The Appeal (1, 2)

Moses and the people also join in this later appeal to God and men to hear what they pray. They want the truths of the prayer to refresh them spiritually as the rain and dew physically refresh the earth. A similar picture in Isaiah 55 draws an analogy between the rain stimulating the earth to be fruitful and God’s truth refreshing hearts.

The Acknowledgment of God in Praise (3, 4)

The prayer is obviously exalting God here. It exalts His greatness—His Person, work, and ways. His Person is faithful and righteous, and so His ways just. If there will be any default it will be by the people, not by such a God, and this from their own lips.

The Affirmation of God and Men (5–43)

Three things gain affirmation here: Israel’s sin, God’s care, and His compassion.

Their corruption (5–6, 15–35). This is not only affirmation of their sin but a confession of it. It acknowledges that the people have been perverse and crooked (5), ungrateful (6), betrayers of their heavenly Father (6), scorners of God (15), idol worshippers (16), people who forget God (18), and people worthy of His judgments (19–35).

Details of judgment, known and given by God for the song (31:19), appear to reach prophetically into the future sweep of Israel’s idolatry and His necessary curses on them, as in Chapters 27–30. For example, the prayer acknowledges God’s judgments in famine, plague, destruction by the sword, and beasts (24, 25). God who inspires the prayer is eternal (33:27) and knows the future.

His care (7–14). God’s portion and inheritance is His people (9); He gave them His care in the wilderness as an eagle cares for its young (10, 11), even bore them on eagles’ wings (11; Ex. 19:4). He guided Israel, generously meeting their needs (12–14).

His compassion (36–43). This, too, with God’s help, reaches into the future compassion God will display. When they come to the end of their resources, and their false gods are of no help, God will show them who is really God. And so we have:

(1) An affirmation of compassion in His vindication of Himself over the gods (36–39).

(2) An affirmation of His compassion in His vengeance on Israel’s enemies, who are also His adversaries (40–43). As He had pledged in His covenant with Abram, He will bless Israel and bless those who bless them and curse those who curse them. By God’s help in referring to what will occur in the future, those who pray envision His retributions against other peoples. Great sections in the Prophets carry this theme onward, naming specific peoples (Jer. 25, 46–51; Ezek. 25–32, etc.).

Although vengeance is sure on adversaries, the prayer song expects victory in joy for some from the nations, along with God’s people (43). They can rejoice with His people, for though He avenges sins He also atones for His land and His people. The covenant with Abram anticipated people of all nations being beneficiaries of blessing, and later Scripture often develops this theme (cf. Dan. 7:27; Zech. 8:20–23).

A principle can be drawn.

Prayer that the Lord distills can be prompted in the human will, impressed by God’s will, and borne along in His leading. This, too, is a frequent theme in His word as men pray for things that God proclaims in other passages as His will (Jer. 29:11–14; 33:18; Dan. 9:4–19). For God is able to work in men to will and to do of His good pleasure (Phil. 2:13).

Deuteronomy 32:48–52

Prayer that Gets a “No” Answer

Two lines of thought relate to this passage.

The prayer of Moses. Reference to the leader’s passionate prayer is omitted here, but the passage is a review of 3:23–28 where Moses does mention his petition for passage into the land of promise. God gave him a firm “No” because of his sin in Numbers 20. The prayer needs to be kept in mind as part of the total picture here. With it, another point is vital.

The passing of Moses. While the account in Chapter 3 put heavy emphasis on Moses preparing Joshua to lead the people in, the present review focuses attention on Moses’ death after seeing the land from afar. First would be his gaze, then his going. And as in Chapter 3 and Numbers 20, God mentions his sin as the reason that cost him present entry.

In the context at this point, the passage fits with Chapter 34 in referring to his death, but it also serves a second purpose of preparing readers for Moses’ final blessing in Chapter 33 on each of the tribes before his climb to look and to die. God will use him in a prophetical and prayerful roll-call of blessing before he turns the leadership over to Joshua to take the people in.

A guidepost for life is evident. Guard the heart with all diligence (cf. Prov. 4:23a), for sin has a high price tag. It can cause forfeiture of blessing we would later prize, yet by then the way into blessing in a particular respect is closed. This can apply in countless human relationships of the present life, and also applies in gaining certain aspects of special reward in the next life (cf. 1 Cor. 3:10–15; 2 Cor. 5:10).

Deuteronomy 33

Moses’ Final Prayers for His People

Three aspects so often recurring in prayer mingle in this rich series of Moses’ blessings. One is affirmation or celebration of God’s truth in His presence. Another is intercession with specific requests for different tribes. And the final aspect is praise to God.

Moses can be God’s channel for praying blessings upon his people just as he often has done and as the priests did (Num. 6:22–27).

The three aspects of prayer above are now the focus.

Affirmations of Blessing (2–5, 12, 18, 19, 22, 23, etc.)

These are parts where Moses simply rehearses truths about God or people of Israel. This is as the psalmist affirms that he loves God, his strength, and his other blessings (Ps. 18:1, 2).

Relating to God (2–5). Moses celebrates God’s coming to this people in their wilderness trek to bless them. He came as the light of sunrise flashing forth, breaking across the darkened earth. He came as a holy one from a heavenly council of angelic holy ones. He came as one who loved this people. And He appeared as King in Jeshurun. The word is a descriptive nickname for Israel meaning “the upright one,” probably meant as a designation of what He wanted the people to be, as He was upright (32:4). God can be called King for several reasons. One is that His signature is on a level all His own in working mighty miracles. He did this in reigning at the sea (Ex. 15:18), in victory over nations (Ps. 10:16), and in commanding the Noahic flood (Ps. 29:10). Another claim to Kingship is His superiority to all gods and lords (Deut. 10:17; 33:20, 26). He is possessor of heaven and earth (10:14; cf. Gen. 14:19). Further is His splendor or majesty shown by riding across the heavens to help His people (Deut. 33:26).

To describe God in such magnificence is not only to affirm what is true but to adore Him in praise.

Affirmations continue.

Relating to Benjamin (12). Moses begins with intercession but blends this into affirmation of what God does for Benjamin. God shields this people and supports them in faithfulness between His shoulders. Of course, He gives these benefits to all of Israel (33:29).

Relating to Dan (22). God grants this tribe safety in avoiding disaster. The last clause can be read, “springing away from the serpent (not Bashan),” or may mean stability in conquering and operating from a home area in a part of Bashan north of the Sea of Chinneroth.

Relating to Naphtali (23). This is a prayerful affirmation of the tribe’s satisfaction in God’s provision, and in this way a tribute to God’s credit. It also is an invitation for this people to take possession of the area in Canaan that Joshua will allot to them.

Appeals for Blessing

These are intercessory prayers for divine blessing on various tribes. Only Simeon is left out, possibly since it will get its possession within Judah’s land area and in a sense be absorbed into that portion (Josh. 19:1–9).

A key word can summarize, in essence, the benefit Moses pleads for each:

Reuben (6). The advocacy is for God’s sustaining of the tribe, possibly suggesting that they would be hard hit by a difficult threat, decimation, and need God’s help to prosper.

Judah (7). Moses asks for success by God’s blessing in battle.

Levi (8–11). Strength by God’s help versus hateful opposition is the intercessor’s appeal.

Joseph (13–17). For Ephraim and Manasseh, the advocate implores God to gain success in fruit-producing and in battle.

Zebulun and Issachar (18). The two combine in Moses’ advocacy for success in daily life (going forth and staying at home), and supply from toil in the sea and on the land.

Gad (20, 21). Moses asks for blessing in securing Canaan, for this tribe, though living east of the Jordan, would fight to help Israel conquer Canaan (cf. Josh. 22:1–6).

Asher (24, 25). Benefits Moses pleads are supply with plenty, illustrated by an extra supply of oil to dip the foot in, more than just to apply in anointing. He also asks for security, illustrated by having bolts of iron and bronze to secure their area.

Adoration for Blessings (26–29)

In a fitting tribute, Moses draws his prayers of blessings to a close with praise to God. He sees Him as worthy on at least seven counts.

Splendor (26). The God of Jeshurun (Israel idealized as the upright one) is incomparable. For example, He shows His elegance and majesty in riding across the heavens like a king in His chariot.

Support (27). He is, as the eternal God (Gen. 21:33), two things for his people. He is a place of lodging, One to abide in, and He is a lift as His arms are beneath them to support them. No wonder Moses can be confident in His ability to answer the intercessions!

Strength (27). He provides His own strength in driving out the enemy and bidding His conquering people to “destroy.”

Security (28a). He is praiseworthy for letting Israel dwell in security.

Sufficiency (28). Moses adores Him for establishing Israel with bountiful provisions of food and drink.

Salvation (29). As Israel’s God is incomparable (26), God’s Israel is incomparable. This people are blessed beyond those of any nation, being saved by the Lord. The salvation is no doubt both in God’s temporal deliverance from Egypt and other enemies and in His spiritual deliverance through sacrifice. Their redemption by power and by blood was the theme of Exodus

Shielding (29). God deserves this praise for being His people’s shield and sword. He had told Abram, “I am your shield . . .” (Gen. 15:1). He had been this for the first man of the covenant and for the descendants He also promised to bless. His shield protected them in battle, and His sword prevailed for them as it had against Amalek as Moses prayed (Ex. 17:8–13).

For battle and for behavior in all of life the people who would trust God would enjoy victory. Their spiritual salvation was not by works of merit, though God’s law said much about works. As He intended, He did not design the works for gaining merit but for manifesting a walk of faith. He imputed righteousness in grace through faith (Gen. 15:6). The behavior in obeying His laws would be a product of faith, supplied by His grace enabling them.

Many clues bear out that He did enable the godly (cf. Ps. 119:1). He would fight for them (Deut. 1:30); He supplied for them, without lack (2:7; 8:3); He was near when they prayed (4:7); His word was near (30:14); He was compassionate (4:31); He gave them power for all their undertakings (8:18); He led them (8:2; 32:12); He carried them as on eagles’ wings (32:11); He gave them light (33:2); He loved them (33:3); He lifted them (33:27); and He gave them a way of confession and cleansing (Lev. 4, 5).

His blessings were a key of grace to godliness, and godliness of life empowered by His grace led on to blessings (Deut. 27–30). The godly walk did not merit the blessings, but it was a life of appropriating blessings by faith. The blessings in daily life could be forfeited and replaced by judgments. This was not because the works ever merited favor, but because the people kept their eyes on God as the source faith could draw on for a continual supply of gracious help.

Principles in Deuteronomy 33 can bring remarks on this book to their finish. First, a life filled with God’s blessings can deposit its treasure in one’s last days along many rich paths of prayer. Second, one way for a life to leave a great legacy of love is to confer its testimony of intercessory prayer. Third, cultivate breadth in prayer to embrace every group in a leadership ministry and cry out for what is apt to each. Fourth, let praise to God grow in the human heart and caress God’s majesty that is so immense and so varied. Fifth, praise for what God is can infuse the heart with fresh confidence to expect what He yet can do.

Prayer in Joshua

Introduction

The Author

Joshua or somebody strategically close to him did the writing. Joshua, of course, would not have recorded his own obituary notice (24:29–30), as Moses would not write his (Deut. 34). But Joshua could have authored most of the book. Several factors point to him. First, we see the recurring phrase “the Lord spoke to Joshua,” and he is the successor to Moses (1:1; 3:7; 4:1, 15; 5:1; 20:1, etc.). Second, Joshua relays God’s commands to Israel and would be the natural one to write of them (1:10–15; 3:9–13). Third, the people accept this man’s leadership (1:17–18; 4:8). Fourth, Joshua continually takes the lead (2:1; 3:5–6; 6:6–8; 7:2–3; 11:16–20). Fifth, the Lord appears to Joshua to give him direction as the leader (5:13–6:5). Sixth, the Lord’s commanding Joshua is compared with His commanding Moses (11:15; cf. 1:9). Seventh, Joshua charges his people to be faithful after his death (Chaps. 23–24). Eighth, the book says that this stalwart wrote certain things (18:9), and penned words of Israel’s covenant in a record (24:26).

The Date

Much of the book could be finished before Joshua’s departure. With Israel’s exodus ca. 1447 B.C. and entrance into the land ca. 1407, completing this conquest would be not long after ca. 1400. The part added after Joshua’s death (24:30–33) carries on to the deaths of the elders and Eleazar the high priest who survived Joshua. Rahab of Jericho was still living at the time 6:25 was finalized. The book is certainly before Solomon’s day (16:10; cf. 1 Kgs. 9:16), even pre-Davidic (15:63; cf. 2 Sam. 5:5–9). A book in the main done by Joshua could be retouched and updated during the era of the judges.

The Title

The book is called “Joshua” because of the exploits of the man with that name. “Yahweh saves” or “Yahweh is salvation” is the meaning of the word, which is fitting in view of the salvation (deliverance) that the Lord accomplishes for Israel in the book. He has been “fighting for you” (23:3, 10). He gives the land He had promised (Gen. 12:3) for Israel to possess, or yet to possess in further victories after Joshua’s day (24:8–13) as an inheritance (23:4–5). God was faithful to fulfill every promise He had made to Israel concerning this land, at least in initially putting them in it (21:45).

The Theme of the Book

Four concepts sum up the theme, the third taking the most space.

The promise. God promised Abram and his descendants the land of Canaan (Gen. 12:1–3) and keeps His word to give it to them here. He had reaffirmed His pledge to Isaac, Jacob, and Moses, and now does to Joshua (Josh. 1:2).

The presence and power. God had been present with all the patriarchs in Genesis and with Moses and his people in Exodus, Numbers and Deuteronomy. Now He says to Joshua, “I will be with you; I will not fail you or forsake you” (1:5). As the Lord who fights for Israel (Ex. 14:12) and is the supreme warrior (15:3), He now appears as the captain of His own host to lead His people to victory (5:15–6:2; 23:3–5).

The possession. This is the main theme, often repeated, whether His giving of the land (1:2) or His guaranteed possession of it (1:6) or the two combined (v. 11). Joshua’s forces do possess the land in the sense of general, overall conquest (11:23). God challenges His people to possess all the individual areas (13:1–7), pledging that as they act to obey He will drive out the enemies (v. 6). The possession could have been complete, yet Israel did not in faith claim every pocket of resistance, as Judges 1 shows.

Possession takes up most of the book, as follows.

I.   The Commission for It (1:1–5:15)

II.  The Conquests to Gain It (6:1–12:24)

III. The Claims to Enter Into It (13:1–22:34)

God leads Joshua to allot a portion of the land to each tribe, and special city areas for the Levites within the other tribal areas. He also assigns portions to Caleb and himself.

IV. The Challenges with It (23:1–24:33)

Even more is involved in the theme.

The passion for God. All the other three key aspects above are of great importance. But at the heart of this all, God calls Joshua to be steeped in His word and obedience to it and to Him (1:8). That this is not only for the leader but for all those he leads is clear in the last two chapters. Joshua summons the leaders (Chap. 23) and the entire nation (24) to a passionate faithfulness to the Lord.

Parts of the great leader’s stirring exhortations are negative and parts are positive. Joshua’s challenges are to guard against intermarriages with pagans (23:12) and idolatry (23:7, 16). Positively, he appeals to the hearers to love the Lord (23:11), cling to Him (8), keep His law (6), fear and serve Him (24:14). Five of the vital aspects appear in one verse (22:5), and two in another (24:24). Joshua is a good model, and can call his people to do as he does. For “as for me and my house, we will serve the Lord” (15).

The response Joshua incites is the people’s pledge to keep up this passion for God (24:16–28). And during the rest of his old age and the lives of elders surviving him, the people do serve the Lord (31).

The Outline

A four-point outline of the book was already apropos above as a help to discerning the theme.

The Relation to Prayer

Much of the book devotes attention to developing the theme. But prayer relates to them all. Direct references to prayer occur fewer than ten times as God gives the land He guaranteed. But almost every instance of prayer has some strategic bearing on themes foremost in the book. Observe some examples.

5:13–15. Joshua’s prayerful exchange with the Lord fits with the Lord’s commitment to lead in the conquests of the entire book.

6:26. Joshua led in having his people affirm in an oath before the Lord, a kind of prayer pledge, not to rebuild the destroyed Jericho or to receive dire consequences for violating his agreement. The prayer was an avowal claiming God’s witnessing attestation that it would be kept, and if not the guilty party would lose his firstborn son in laying the city foundation and also suffer death of his youngest son when he erected the gates.

7:6–9. The Lord responds to Joshua’s prayer concerning Israel’s defeat at Ai by showing that sin is the problem. Obedience is vital in faith that gains the victory, for though God in grace gives them conquest, He acts in consistency with His holiness. Joshua’s intercession stresses God’s great name of honor and power before the nations. God answers with the need to deal with sin on the way to the victory that will uphold that name.

9:14. Travelers from Gibeon are the only Canaanite people that hoodwink Joshua’s invaders. Strategic in this failure is the Israelites’ neglect of prayer sensitive to seek God’s guiding counsel. This definite statement of being remiss suggests that in many a case in the chapters where He positively blesses, prayer was probable even if the writer is not explicit to include it, at least by the genuine worshipers. This is as even the godly Joseph must have been much in prayer though the focus is on other details and not on his communion with the Lord (Gen. 37–50).

Opportune cases where prayer was feasible in Joshua are: in relation to battles, in priests being spiritually in sync with God to lead in strategic matters such as in Chapters 3 and 6, wisdom for Joshua and others drawing up boundaries for portions of the land for the tribes (Chaps. 13–22), affirming God’s presence and Word which quicken and inspire to courage (cf. Chap. 1), and appealing for divine aid in clearing and utilizing land allotments.

Other pertinent venues for prayer are for God’s fulfilling His promises, as He does (21:45), continuing engagement to obey God in matters relevant to worshipful lives as spelled out in Exodus–Deuteronomy, and any manslayer fleeing for a city of refuge entreating God to give an arrival safe from an avenging relative, and for a favorable verdict by elders and the congregation at the trial, if the death was not premeditated (cf. 20:6), Still other probable instances are in the manslayer asking help to be patient to wait for his trial and for the death of the high priest before returning home (Chap. 20), peoples settling east of the Jordan praying about their sincere intent in building an altar commemorating their bond with Him and His people west of the Jordan (Chap. 23), and Joshua beseeching God to help his people after him be true to their pledge to keep close to Him.

Prayer was appropriate to seek God’s blessing on Joshua’s final challenges to his countrymen (Chaps. 23–24), in the people affirming their continuing fidelity to worship only the Lord (23:6–8), gaining strength to love the Lord (23:11), and expressing gratitude for God’s help delivering them out of Egypt when they prayed (24:6–7).

10:12. This is strategic as a bold prayer summons for God to work a miracle enabling Israelite victory. God gives the mighty miracle in the heavens as a sign that this triumph, even all the conquests in the book even when they do not speak of prayer, are by His power.

14:13. Joshua’s prayer blessing in the allotment of a land where Caleb would have to overcome giants underscores the power of God helping to conquer. It is a tribute to Caleb as an example of looking to God to be with him and give the victory, and a scenario of the need of God’s success in the whole conquest.

22:6–7. Joshua “blessed” the Israelites who settled east of the Jordan. Prayer is relevant in his calling down God’s blessing on them.

22:21–24. People of the tribes in land east of the Jordan voice what is possibly at its root an attitude that drives them in prayer. When probed as to the motive behind their altar near the river in a place other than the tabernacle, they call into reckoning what God knows, whom all Israelites should worship. They laud Him as “The Mighty God, God, the Lord, the Mighty One, God, the Lord” in words honoring His praiseworthy nature. He, they declare, is One who knows that their aim is pure. It is not a rebel act to turn away from Him, for if so they ask “may the Lord require it” in judgment (v. 23). The altar is not one on which to offer sacrifices which ought to be presented at the tabernacle, but to witness that they belong to the same Lord and have a portion in Him just as those west of the Jordan (24). It attests that they will offer sacrifices to the Lord at His recognized worship center (27).

22:33. The people west of the Jordan “blessed” those east of the river after the latter convinced them of a sincere loyalty to them and to the Lord as the reason behind setting up an altar in the river basin. The blessing was prayer in an outpouring of praise.

24:7. Joshua’s challenge to be faithful to God in the land is prefaced by such examples as this. He had answered the Israelites’ prayer in peril at the sea by the awesome defeat of the Egyptians. Joshua cites the Lord Himself as saying, “your own eyes saw what I did. . . .” Such power and care by the faithful God sets up verse 14, “Now, therefore, fear the Lord and serve Him . . . and put away the gods. . . .” The answer to prayer shows a God who is absolutely worthy of their whole devotion in the land.

This introductory survey hopefully opens the way to look successively at each prayer passage in the book in more special detail.

Joshua 5:13–15

A Briefing Session in Prayer

Just before Joshua is to lead his people against the first city of the conquest, God engages him in a final briefing session to encourage him.

His Seeing the Lord (13)

A man suddenly appeared to Israel’s leader. Three things are strategic in what Joshua saw.

The place. It was near Jericho. How pertinent that shortly before His people’s surrounding of the city, the Lord appeared for this crucial contact. It is easy to see the relevance to the first victory in the promised land. The Lord would be ever so clear about the connection in 6:2.

The Person. Joshua did not at first know who the figure was, at least in his first of two questions (13). He would know by the Lord’s direct identification in 6:2, “See, I have given Jericho into your hand. . . .” And he may well have known in 5:14 where he fell, bowed, and called the visitor “my Lord.”

The picture. The figure gave a picture of his activity at the moment, that of a drawn sword ready for battle. Joshua would not have to do much searching of his memory to remember the words of the leader whose understudy he had been. Moses had said in his final words that the Lord was the sword of Israel (Deut. 33:29). Joshua had also been present to join in Moses’ song of Exodus 15 that saw the Lord as the warrior par excellence (v. 3), and could still have ringing in his ears Moses’ shout at the sea, “The Lord will fight for you . . .” (14:14),

To a later generation of Israel, God through Ezekiel would paint the picture of Himself as a warrior wielding a glistening sword (Ezek. 21). In that case it was not to use in Israel’s help but in judgment against them for their sins. God would fight against them by using the Babylonian army.

His Speaking with the Lord (13, 14)

This passage becomes one example of prayer in the form of a question. In fact Joshua asks two questions, and the second realizes who the visitor is, the Lord or at least a messenger (angel) representing Him.

His concern over his intent. He asks if the man is in the fight for Israel or for their enemies. The newcomer’s answer is that he is captain of the Lord’s host. That in itself would tell Joshua the fighter was friendly. For as Moses’ apprentice and a man attentive to God’s word, he knew the Lord’s commitment in promise to give Israel the land, and His commission to himself to take possession.

His capitulation to his instruction. The brief reply to his prayer is all Joshua needs. He throws himself prostrate before the captain, an act of deep reverence as his people have done before the Lord (Num. 14:3). And his second question in prayer breaks from contrite lips. “What has my lord to say to his servant?” He seems by his posture and his address to lordship to recognize He is before the Lord Himself. His first question was to know the swordsman’s side in the warfare, the second is to know his strategy for it.

God’s command in holiness (15). The Lord’s request of Joshua is that he take off his sandals, as He told Moses before the bush that burned (Ex. 3:5). The reason is that the place is holy, set apart as very special by the presence of God. If Joshua had any grain of doubt who this was, it vanished now. His response is complete obedience and rapt attention.

God’s Specifics of Victory (6:1–5)

Joshua is listening in alert receptivity to God, a watchful attitude that often accompanies prayer in Scripture. Of relevance now is the preparation of Jericho for siege (1), and the captain’s proclamation of a sure victory with details on how to appropriate it. Soldiers and priests (these carrying the Ark symbolizing God’s presence) are to encircle Jericho once a day for six days. A sevenfold encirclement on the seventh day is to be followed by the priests’ trumpet blast, the people’s loud shout, city walls tumbling down, and Israelites rushing up and in to take possession.

Prayer to God has been vital in all this prelude to the conquest. Prayer is not repeated in the text before each successive city is taken, for this passage before the first city is representative for the entire conquest.

Principles are evident here. It is legitimate to ask a pertinent question respectfully in prayer, as often in Scripture. Complete submission to hear and do God’s will also finds an illustration. We, too, need to come in this kind of holy awe to hear His word and follow His strategy.

Still further guidelines are recognizable. First, God can help His praying people by weapons in physical battle or by His Word, “the sword of the Spirit,” in spiritual warfare (cf. Eph. 6:17–20). Second, questions in prayer never offend God when they reflect respectful desire to find out His intent and leading. Third, to talk to God in holy, reverential awe is to submit to the power that gives the victory. Fourth, a heart to hear God’s Word during prayer is as important as the tongue is to speak. Fifth, the time spent in trusting prayer before an undertaking is strategic for success in the time that follows this up.

Joshua 6:26

Prayer in an Oath

After capturing Jericho, Joshua requires his people to subscribe to an oath not to rebuild the destroyed site.

The Capture of the City

Background for this pledge is the conquest of the city and destroying it by fire.

The Commitment to the Oath

An assumption is that Joshua gained his authority for not rebuilding Jericho from the Lord. God could have said more detail to him than the book has recorded.

He calls his people to prayer in an oath. In taking the oath, they invoke the Lord as a witness to attest their promise and confirm He will bring on them a curse if they are disobedient to the promise. The spirit is, as in certain other passages (Ruth 1:17; 1 Sam. 3:17), “May the Lord bring a curse on me if I build this city.” The curse is, “May the Lord require the death of the firstborn and youngest son of anybody who rebuilds it.” A high price is put on being truthful.

The prayer in the form of an oath is answered in 1 Kings 16:34. Hiel of Bethel proved to be untrue. He built Jericho, and did lose his two sons to death. And that is said to be according to the word of the Lord through Joshua.

A solemn principle in this is to follow up with actions that are true to a valid promise one voices before the Lord. However, if one has uttered some rash and unfaithful kind of vow he should discern his error, confess it as sin, look to God for mercy, and repudiate one’s whim as untrue to what the Lord Himself would want. The latter, a kind of foolish intention arising out of one’s own error, is exposed later in Jephthah’s troubling vow (Judg. 11).

Still other principles are here. One is this: to appeal for God to attest and monitor a pledge is to honor His truth as a great support to assure man’s own integrity. Another is: what God puts in the heart to pray He is able to perform, whether quickly or after a long time.

Joshua 7:6–9

Passion in Prayer for God’s Concerns

Joshua is an example of this here.

The Circumstances (7:1–5)

Joshua had apparently gotten word from God, nowhere recorded, that all the booty in Jericho was to be devoted to the Lord. Nothing could be kept for individual purposes (6:17). Disobeying this, Achan of the tribe of Judah held out and hid some of the things for himself (7:1). Then Israel’s soldiers were soundly beaten by defenders of the second city, Ai.

The Consternation (6)

Joshua and the elders were in deep anguish, seeking God in prayer for a resolution to the calamity. They showed their grief by three customs—tearing their clothing, falling before God’s presence at the Ark, and putting dust on their heads.

The Concern in Prayer (7–9)

Joshua prayed along four lines.

Failure before the enemy. He falters here, now questioning God’s faithfulness, rather than questioning respectfully as in 5:13–14. He is copying some old sins of his people complaining to God. Why has He brought His people into the land to let them fail like this and be destroyed? It would have been better not to follow the Lord’s will, and stay outside the land!

God is very gracious to His people’s foolish words in prayer, as here.

Flight from the enemy. Rather than chasing the enemy as winners, the Israelites have fled from them as losers. Joshua can see only continued flight, apparently. At the moment it does not occur to him to do the wise thing—trust the God of great things for more great acts.

Finishing as a people. The Canaanite peoples will get the word soon enough, mass, and wipe Israel out. Israel’s name will be lost in death. Joshua goes against the principle of God promising blessing to His people in the covenant with Abraham and in Joshua 1.

Fame of the Lord. Now Joshua comes to the greatest threat. What will God do for His great name when He has been dishonored by losing all His people? Joshua violates the principle of counting on God to be totally adequate to look after His own honor and also keep His word to His people.

The Counsel of God (7:10–15)

God answers graciously. He does not view the unwise remarks in prayer (sin) as necessitating forfeiture of leadership, as in Moses’ sin in striking the rock. While not condoning the unbelieving attitude, He is compassionate toward His leader’s concern that comes from human weakness but reflects care for His people and for Him. So He patiently counsels Joshua along three lines.

“Rise up!” Rather than crying the blues, Joshua needs to get up and deal with the real problem.

Realize sin is the issue. The reason for defeat is not that God has made a mistake bringing the people in, or that He is inadequate. It is sin. God informs Joshua of the sin that has violated His “ban” against private use of Jericho’s goods, which were to be devoted to Him.

Remedy the real problem. The people must consecrate themselves to God to be fully obedient, removing the things of the “ban” that have been secretly hoarded. The sin must be rooted out, the things under the ban burned as they were supposed to be, and the guilty punished as an example that obedience is very important.

The sequel shows that Achan and his family are exposed as guilty. These are punished. God counsels a drastic step in the early days in Canaan as an object lesson to get the attention of all Israel. Let them be sensitive to His hatred of disobedience, and His meaning business about full loyalty to Him. An action that seems so severe is no more so than the discipline against a group in the Golden Calf idolatry, or against Korah for rebellion. The God who knows more about loving-kindness than we will ever know is also a God of righteousness. And He has the right to do as He deems best when it is time to judge, whether in the Genesis flood, in the plagues of Egypt, at the Red Sea, here, or at the final judgment.

Principles for prayer are clear enough in Joshua 7. One is that it is the act of a fool to use prayer to blame God. A related one is to pray with sensitivity to find God’s wisdom. Joshua did not yet know that sin was at the root of the defeat, but God was willing patiently to enlighten him. Today, with a completed Scripture, wise prayer is along lines sensitive to discovering God’s will in His Word, not in a new revelation.

A further guideline is evident: a man’s fears in prayer may fall short of what God is or is certain to accomplish, but in covenant love God still can work the good He sees that the heart has in view. A final principle is that the reason why God is not blessing may be special sin in the camp, but prayer can gain God’s remedy.

Joshua 9:14

The Sin of Bypassing Prayer

Here is an unusual passage about prayer. Joshua and those he leads neglect prayer, and get “burned.”

The Ploy of the Gibeonites (3–12)

While Israel is pursuing its conquests to possess the land, their fame spreads quickly. One city, scarcely seven miles northwest from Ai, fears inevitable destruction like Jericho and Ai. So the leaders hit upon a lying trick to fool the invaders into a peace covenant.

Gibeon is the city. Its people were Hivites or Horites who had a long residence in Canaan even as early as Esau who married into the group (Gen. 36:2, 20). The ploy is for an envoy to go to Joshua’s forces and pretend they are no threat to them from within the land but travelers from a far off place irrelevant to their conquest, which only desires peace.

The lie is accompanied by clever deceptions to make it work. A long trek will appear convincing when the conquering people see the Gibeonites’ worn out clothes and wineskins, and check their stale bread.

God had directed His people to make peace only with peoples outside the land desiring peace, who were no nearby threat (Deut. 7:1, 2; 20:11–15). They were to enter into no peace covenant with those in the land (Ex. 23:32), but destroy them completely. The reason was that survivors could entice Israelites into worship of false gods (Deut. 20:18). Closely tied with this was the extreme wickedness of Canaanites (9:4, 5; 18:12), ripe for accountability with God. They could be a moral cancer to work Israel’s gradual ruin.

Gibeon’s device worked. Joshua and his men were hood-winked by the plausible claims of the travelers, and the deceptive appearances of a long journey. They were drawn into a covenant bond by taking gifts from the envoy.

The Prayerlessness of Israel (14)

No time was devoted to seeking God’s counsel. God’s leaders did not go to the high priest, Eleazar, for a consultation of the Urim and Thummim to be clear about the Lord’s guidance. Prayer to move according to God’s word had no place. And so, as the saying goes, “haste makes waste.” They leaped to their decision, entered into a covenant of peace, and gave their oath in prayer calling God to attest it. In this case prayer was a bit late and also their will, not God’s!

What the leaders of Israel failed to do is an old failure in God’s people. The motto too often is, “go ahead with the business at hand” without a thought of prayer. Discuss the church deal without prayer, or only a brief token prayer tacked on, merely going through the motions of custom and not a passionate conviction! Rush right into the impulse to marry, take out the church loan, or give time to all the aspects of the Christian camp except serious prayer.

It was three days later before the men of Israel discovered the truth; the travelers were from about seven miles away (16)!

The Pledge of Israel (15)

Sealing a peace pact had been taken care of. Israel was not prayerful, but they were prompt. The arm of the flesh can move at swift impulse. Israel at least kept its foolish word; it pledged to let the Gibeonites live, and 11:19 remarks that this was the only city in the land they made peace with rather than destroying. It was a failure, but to Israel’s credit once stung they did not make the mistake again.

Apart of the covenant ceremony was a form of prayer. It involved an oath invoking God’s witness to the agreement and His judgment if the Israelites went back on their word (cf. 6:26).

So, prayer failed, but not Israel’s firm commitment to honor, which meant that Israel was in it for the duration.

The Pronouncement versus the Gibeonites (16–27)

Israel kept the peace treaty. They felt foolish, however, at having been duped by a tall story.

Did the Israelites track the envoy back to their city, or go with them to learn how they had been deceived? The method by which the truth dawned is not clear. But it is clear that God’s people were zealous to be true to their prayer before the Lord, though grumbling against the leaders.

Also clear is that the tricked found a way to judge the sin of Gibeon’s men. They subjected this people to be wood cutters and water carriers, a curse that was perpetual. It was an expression of God’s will, “cursed be Canaan” (Gen. 9:26). Gibeon, spared, became a part of Benjamin’s land area (Josh. 18:25). Joshua consigned it to be a Levite town (21:17). Centuries later, Gibeonites served Nehemiah in rebuilding Jerusalem (Neh. 3:7).

Principles occur. First, pray seeking God about everything, and leave nothing to neglect’s blunders. Second, if you have failed in bypassing prayer, God still is there and the way is open to see that it does not happen again. Third, if believers permit prayer to slide, they can bounce back with prayer that does things right, and be glad.

Joshua 10:12

Prayer for a Miracle in Battle

The prayer failure and later prayer pledge in Chapter 9 set the stage for this prayer passage.

The Coalition of Canaan Against Gibeon (1–5)

News about Israelite demolishment of Ai as well as Jericho and then the peace pact with Gibeon aroused five Canaanite kings to mass against Gibeon as a traitor city.

The Commitment of Israel to Gibeon (6–11)

Joshua answered Gibeon’s appeal for help by bringing troops against the besiegers.

The slaying by Israel (6–10). God did two things strategic to this warfare. He showed His own commitment by counsel guaranteeing a full victory (8), and followed up by His confounding the coalition soldiers (10). This time Joshua acted at God’s word, probably given in a prayer consultation, and made the right move. The result was as God pledged, a great rout and pursuit of the foes.

The stoning by Israel’s God (11). God further assured the victory by a miracle. He rained hailstones on the fleeing enemies, killing more by the stones than Israel had by the sword. That this was a miracle is clear in several ways. The source of the hailstones is said to be God; their size is large, unusual; the slaughter is beyond what Israel could do; the selectivity is distinct, only on the foes; their swath is broad, even reaching to other cities; their setting is in company with another miracle, the sun standing still; and their similarity is to other stones God will fling on the defiant during His future wrath (Rev. 16:21).

Prayer occurs again in the very heat of battle.

The Cry of Joshua to God (12–14)

His appeal itself (12). Joshua said this in the hearing of his soldiers, so he may have shouted the prayer out loudly. Possibly he pealed it forth to be heard above the crash of hail.

The prayer is “to the Lord,” though heard also by his fighters. God is the great warrior (Ex. 15:3) and the captain who leads in battle (Josh. 5:13–6:2). So the cry is to the ultimate Commander of the soldiers and of the skies. Joshua may have intended, “Lord, this is what I pray. O sun, stand still at Gibeon, And O moon in the valley of Aijalon.”

He prays not only in light of God’s counsel pledged to the battle (8), but to His covenant to help his people. He also prays, finally, in view of God’s creation and control of His universe. He prays trusting in an incredibly great God. And he prays in light of God’s commitments to Israel in the past. He had worked mighty miracles in the plagues, opening the sea, providing manna dropping from the heavens and water gushing out of the rock, holding back the Jordan’s waters, and throwing down the walls of Jericho.

God in His will often invites prayers for great things (Jer. 32:27; 33:3). His people speak of Him doing great things (Ex. 15:1–21; Job 5:8, 9; Phil. 4:19).

God’s answer (13). The results of the prayer are threefold.

(1) The stilling of the sun and moon. Some have tried to explain this on a natural level alone. It was an eclipse that hid the sun, keeping its heat from Joshua’s weary soldiers. Or it was only language of observation, that is, it just seemed to the men that the sun and moon stopped as God helped them do in one twenty-four hour day what would take longer. Others say it was lavish poetic depiction, not literal fact.

Such ingenuity fails to do justice to what is said (vv. 13, 14). So some see a local, not universal, refraction of the sun’s rays, as God brought darkness on Egypt but not on Goshen where Israel was. The refraction would be similar to the event at the North Pole when the sun remains visible for all twenty-four hours by a slight dip of the pole or by a miracle of the refraction of rays.

An outright miracle by an almighty God answering prayer fits the verses and the entire flow of the Bible from Genesis 1:1 on. The God who created heavens and earth can control what is done in them, without any strain on His ability. Joshua, moved in the Lord’s will (cf. v. 8), is inclined by the Lord to ask for something big, as Isaiah would challenge King Ahaz to do (Isa. 7). He commanded the sun to delay (Heb. “be still, be silent, leave off”). It did, the moon delayed consistently with this, and God gave his troops more time to complete the battle. Verse 11 shows that the victory was gained in the shade. The enemy, on the other hand, was unable to benefit from the long day due to the pressing Israelites and the other miracle, the hailstones, helping the pursuers.

(2) The success of God’s people. They won with God’s supernatural help. Defeat of the Canaanites was a phase of God’s just judgment on people steeped in sin (9:4, 5).

(3) The scripting of the miracle. Someone in Israel, writing in a Book of Jashar, meaning “upright,” commemorated the miracle. The word “Jashar” may be related to the nick-name of Israel and of Israel’s God, “Jeshurun” (cf. Deut. 33). The book is possibly the same as the book called “Wars of the Lord” (Num. 21:14). Since the other passage naming the Book of Jashar (2 Sam. 1:18) records David’s lament song of the bow, using poetic lines, the book may have been a Hebrew compilation of songs honoring Israel’s battle leaders, their exploits, and their God.

The acclaim (14). Such a day was unprecedented. So was God’s creation of the world. God here heard the voice of a man praying for a mighty act, and gave a “yes” answer. This adds one more attestation that “the Lord fought for Israel.” And so it again confirmed His covenant faithfulness, and fulfilled His immediate promise of an overwhelming win (v. 8).

At all such times in the conquest, the people of Israel had reason to pray in thanksgiving. This would be as Paul later expressed it, “in everything give thanks” (1 Thess. 5:18). The prompt for gratitude in this case was that in battle against all of Canaan’s kings, “the Lord fought for Israel.”

Now principles surge to the fore. First, a flurry of biblical bases can lie behind a prayer of power. Second, others may hear a person’s prayer of power, yet the God of power works what is sought, not the human. Third, the God who answers always has the power to do things thought impossible. Whether He does them or not depends on His will and His prompting of a person to ask in accord with that. Fourth, if God can do such great things, what is He able to do with any believer’s smaller problems? Fifth, all of Canaan’s kings and armies put together could not stop one God, the true God, from victory.

Joshua 14:13

Godly Joshua Prays for Godly Caleb

When Joshua has secured overall conquest of the land (11:23), and rejoiced over 31 kings defeated (12:24), he can assign land inheritances to the tribes and individuals (Chaps. 13–22).

This sets the scene for the re-appearance of Caleb, who with Joshua had believed God in scouting out the land, and gained God’s passport to enter it (Num. 13, 14).

His Recall of Past Behavior (6–8)

Caleb recalls with Joshua God’s blessing upon the two at Kadesh-Barnea. Only these, among twelve scouts, had returned to Israel with a report showing faith that God could give the land. This, Caleb testifies, reflected what was in his heart (7), an inward badge of honor God could read. While other scouts struck panic in their people against going in, “I wholly followed the Lord my God.”

It is exhilarating when one has walked with God. He or she is refreshed to look back on that rather than unbelief and failure.

His Rejoicing in Perpetual Blessing (9–11)

Now Caleb savors the taste of blessing in the way of faith.

God’s commitment for the land (9). Moses had given God’s pledge of the scouted land as an inheritance. Caleb is focusing on the portion coming to him and his family. Again he mentions wholly following the Lord, but this time it is in the words of Moses and of God.

God’s certification in his life (10, 11). The man of faith emphasizes two things.

(1) His span. God has kept him alive these forty-five more years since he had been forty at the scout report. This itself is a tribute to God. He had kept His promise that Caleb and Joshua would live to go into the land. The entire unbelieving generation above age twenty were consigned to die before entry, and they had.

Caleb’s present age of eighty-five adds up correctly, a total of his forty at the report and forty-five since it. It also shows that the thirty-eight years that completed Israel’s forty in the wanderings left seven up to his present moment for the conquest. With an exodus around 1445 B.C., the report was in 1443, the entry in 1405, and Caleb’s present request 1398.

(2) His strength. Though eighty-five, Caleb can claim the vigor his body had at forty. He was similar to Moses, whose manly strength was not drained to prevent his trek up Mount Pisgah (Deut. 32:48ff.).

God had certified His blessing in Caleb’s span and strength. Though the passage does not refer to it, this would be bountiful reason to go to God often in thanksgiving.

His Request for Prospective Blessing (12)

The God-honoring scout evinces an awareness of three things.

His request is all of these.

Specific about the promise. He asks for the inheritance the Lord specified at Kadesh-Barnea, which he had set his heart on while scouting.

Sensible about the problem. He knows that to capture his area he will be going against a great challenge. For the territory he wants is a region of giants, Anakim, “long-necked” men. And it is an area of strong fort-like cities. He is asking for a place of high challenge, fully aware of what he is going against.

Caleb had the spirit captured in the famous song, “Faith looks at the impossible, and cries it shall be done!”

But has Caleb become somewhat loony in these forty-five years? How can he think so big? It is because his mind is set along a certain line.

Supernatural as to the power. He can cry “give me the place where the giants are” because it is the place where His God is greater than the giants. If it is the Lord’s will, as he trusts, “I shall drive them out” and this is with the Lord’s backing, “as the Lord has spoken.”

Did he later conquer his area? Yes, Judges 1:12–15 reports that he did! And right here in Joshua 14, verse 14 sums up that Caleb did possess the land. The Lord did not fail him.

All of this connected flow of thought leads to Joshua’s prayer on that occasion.

The Result in Prayerful Blessing (13)

Joshua “blessed him” in a prayer of conferring territory to him, and so Caleb received Hebron. The blessing was a form of prayer, as the blessings the sons of Aaron invoke on the people of Israel in Numbers 6:22–27. It is in this spirit: “I appeal to God to make good this blessing to you, as He wills,” a form of intercessory prayer.

After Caleb’s defeat of the giants, he had his inheritance, which the writer confirms is still intact at the time he writes some time later. For the third time in the passage, Caleb’s secret of success is honored: “because he followed the Lord God of Israel fully.” Another significant detail is that Caleb’s area is named after the greatest man among the giants. The world has its great men, as it assesses greatness. Even greater is a man such as Caleb, great in the estimate of God. And one final note is that after the conquest that delivered the land to this man of faith, the land had rest from war.

This prayer passage is the last until Joshua 22. However, Joshua’s blessing in a kind of prayer for Caleb’s sake possibly reflects a prayerful spirit attending all the claims in Chapters 13–22.

Beacons for prayer flow out of this. First, Caleb is a good example of a believer who looks at daunting obstacles and sees them grow smaller as he beholds the God who is undaunted. Second, prayer can call God’s blessing on another by His grace being given (cf. Eph. 6:24). God can confer such a boon by possessions to use for His glory, or a venue of service, or an ability to be fruitful, or health, or any other aspect of help.

Joshua 22:21–29

Prayer in the Attitude

Soldiers of Reuben, Gad and half the tribe of Manasseh left their lands east of the Jordan to help others of Israel conquer west of the river. When battles had been won, they went back to join their families to the east. On the return trek it occurred to them that, divided as their lands were away from their kinspeople, they might be thought of as not in unity with them. So they constructed an altar by the Jordan.

News of the monument spread like wild fire in Israel, provoking suspicion of these eastern tribes devoting worship to other gods. This incensed the tribes west of the river, and a delegation came to call the eastern Israelites to an account.

This is where prayer appears to enter the picture.

The Provocation by These Tribes (10–20)

Israel dispatched an envoy of priests to face the eastern tribes. Phinehas, son of the high priest Eleazar, and a priest from each of the other tribes made the trek. The showdown occurred in the region of Gilead east of the Jordan.

The dignitaries from the west launched an accusation before learning the true motives. To them the altar represented rebellion against God in rivalry against His tabernacle altar, sin so serious that it could bring God’s judgment as when 24,000 died over idolatry at Peor (Num. 25:9). Then all Israel might have to suffer the consequences.

The Motivation of These Tribes (21–29)

They clear themselves of guilt and explain their real motives prompting the memorial. The first thing they do is point attention to God in a kind of praise. Their words are filled with tributes to His greatness, dear to their hearts. He will attest the validity of their intent—the true worship given to Him. He is, to them, “The Mighty One, God, the Lord, the Mighty One, God, the Lord!” They say the descriptions of God twice for intensity and emphatic effect. He alone is worthy. They call Him to validate the purity He knows, and call on Israel also to know the true purpose for setting up the altar.

The site is not even one of sacrifice, in rebellion against God’s stated will that Israelites offer at His central dwelling place. If they have put up the altar to defy God in such a way, they invoke God’s judgment on them (23). This is a summons in calling on Him in prayer.

Then they spotlight the pristine purpose. The altar is not for sacrifices competing with those at the tabernacle in Shiloh, but to stress unity with the western kinsmen in worshiping the Lord. It is a memorial of “witness” reassuring them that they have part in the same Lord and will bring offerings to the right place in obedient respect (27).

The Validation by Israel (30–32)

Aware now of the legitimate motives, the priestly delegation breathes a sign of relief. Now they are confident that the act is not one to invite God’s judgment, but one to cause celebration because this brings honor to Him.

The Jubilation of Israel Before the Lord (33, 34)

Prayer again leaps into expression. When the priests return home issuring a good report, the people of Israel bless God. That is to say, they pray voicing jubilation. This would suitably be in praise for who He is, worthy of unified worship by western and eastern peoples. And it could be in thanksgiving for the worship He had inspired in their countrymen.

The principles here are priceless. First, it is strategic to hear the evidence before impugning others’ motives. Second, it is crucial to clarify prayer motives if this will promote unity to the Lord’s glory. Third, it is helpful in a prayer life to set down memorials at times to witness desiring a part in God. It can help the person himself, and give joy to others. Today it may be done using prayer memory cards at the breakfast table, putting pictures on the wall in memory of the Lord, and the like. Fourth, it is right for believers learning of others’ steadfastness in God to express jubilation to God. Too often, the proper zeal of others is used as a pretext for envy at their testimony, as if they think of themselves as superior.

Other principles also are relevant. One is this: it is a blessing to people whose prayer can sincerely call on God to attest that their allegiance to Him is pure. Another is that it is an inspiration to be sincere when testifying to oneness of heart with others who pray to God. And a final guideline is cogent: it is a blessing to witness those whose hearts are devoted to God and who offer Him praiseful gratitude for what He means to them.

Joshua 24:7

A Cry of Fear in Prayer (cf. Ex. 14)

Joshua in his extreme old age (23:1) is challenging the leaders (23) and all Israel (24) to remain steadfast in the Lord. He reviews some of God’s acts of faithfulness in their past, and in this reminds them of their fathers’ cry in peril when the Egyptian pursuers locked them in a seeming death-trap.

In this way, Joshua in his closing challenge has memory of prayer as one of the urgencies on his heart. In the light of the God who answered prayer at the sea and was faithful in many other ways, he calls his people to look to Him in respectful awe and serve Him (14).

One final principle can finish thoughts on the book. It can be a fresh trumpet signal to pray just to recall past prayer when God has heard and answered by His rescue.

Prayer in Judges

Introduction

The Author

No potential writer is mentioned, and scholars can only make guesses as to a possible candidate. The Talmud and early Christian tradition choose Samuel, a reasonable possibility. For Samuel would distinguish himself as a priest and prophet as the days of the judges, when Israelites had no king (cf. 21:25), merged into the early days when they did have a king (cf. 1 Sam. 7–15).

The Date

The words of 17:6 do suggest a time after Israel’s monarchy has begun: “In those days there was no king in Israel.” The phrase occurs four times (cf. 18:1; 19:1; 21:25). Also, the fact that Jebusites still have control of the city that would become Jerusalem (1:21; 19:11–12) implies a date before David’s army captured this site (2 Sam. 5:6–9; 1 Chr. 6:5). Internal evidence in these ways points to a date during the initial times of the united kingdom (1050–1000 B.C.), possibly by Samuel during the reign of Saul as king.

The Theme

Apostasy, or failure through sinful compromise, is a dominant focus. The first three chapters establish spiritual departure from the Lord soon after Joshua died in 1:1. Israelites left altars to pagan gods in disobedience to the Lord (2:2). They committed evil and served other gods (2:11–13), did not listen to judges God raised up to help them (2:16–17), did not continue to serve the Lord even after He used judges to lead them to victories (2:18), and went through a cycle of prayerful cries in repentance, God’s defeat of enemies, and their own chronic slide back into sin. In this they repudiated the challenge of Joshua 22:5—to obey God’s commandments to love the Lord, walk in His ways, hold fast to Him, and serve Him with all their heart and soul. They also violated what Israelites themselves pledged, to serve God and obey Him (Josh. 24:24).

In the midst of this, another theme also is persistent. It is God’s power to deliver, displayed through the various judges. These God raised up in different sectors of the promised land at various times against enemies there. They were not judges as in courtrooms today, but leaders in arbitrating civil questions and in military action, and sometimes gave counsel (cf. 4:5 and the chart of these leaders below). God’s graciousness to prayerful cries for help is shown by such phrases as “the Lord raised up a deliverer” (3:9), “the Spirit of the Lord came upon him” (3:10; 6:34; 11:29; 14:6, 19; 15:14), “the Lord routed” an enemy (4:15), and “the Lord is with you” (6:12; cf. v. 16).

The Relation to Prayer

Two broad orientations help in approaching what the book says about prayer, or any subject. These are the main emphasis (i.e., the theme), and a synopsis of steps in the outline.

The significance. This comes into focus by emphasizing the theme of sin (perversity) and God’s sufficiency (power) in delivering from sin’s effects.

(1) Sin is quickly evident in summaries of the era in 1:1–3:6. These provide a general preparation for the book, and from them five expressions of sin become obvious. The five are:

One is the incompleteness of faith in obeying God’s directive to possess tribal inheritances allotted in Joshua 13–22. The passage gives examples of this failure to trust God enough and go all the way in conquest (1:19, 27–34). And so the enemies still had a foothold and remained, as God had warned, to be thorns in the Israelites’ sides.

Second is ignorance of the Lord in the new generation after Joshua and the elders died (2:10). With this was a forsaking of Him (2:12, 13).

Third is inattentiveness even to listen to the judges God raised up to lead them, and in this a failure to be receptive to God’s word (2:17). At times the people are receptive to God’s word (cf. 2:4).

Fourth is idolatry in giving devotion to gods of Canaan, rather than to the true God (2:11, 12; 3:6, 7, Chaps. 17–18). This is not only clear in the introductory chapters, but at various times throughout the book, as illustrated in the bizarre drift from God in Chapters 17–21.

Fifth is intermarriages with pagans who influenced Israelite commitment to false gods and corrupt practices (3:6).

Sin is obvious at times in men God raised up as leaders. An illustration is Gideon, who after great exploits in God’s service, delivering his people, succumbed to idolatrous self-worship in making an ephod such as the high priest alone was to wear (8:24–27). Samson was ensnared by lust for a Philistine (16:1, 4). A Levite priest from Bethlehem is an example of what seeking God in prayer ought not to be, in a life sold out to idolatry and available for hire (17:7–13; 18:1–6). Prayer appears evident in 18:5, “Inquire of God,” and that the priest did make some religious inquiry, even if it were a mockery, seems reasonable from his answer giving guidance in verse 6.

(2) God’s sufficiency to deliver from the enemy is an even greater theme than sin. His power to free from defeat and bondage under enemy control is evident along at least three lines.

First, the reader frequently sees statements that when the Israelites cried to God for deliverance, He raised up a deliverer. He frees them in 3:9 (and cf. other cycles of sin and prayer in chart below). Second, statements in these cycles also say that God gave them rest (3:11, etc.).

(3) Prayer is frequent. Words communicating with God begin in 1:1 with an inquiry to secure guidance in battle and end in 21:2–4 with weeping over the threat of the tribe of Benjamin being blotted out. About 25 references to prayer appear, these in 13 of the 21 chapters.

Prayers come in a variety. Some are petitionary pleadings for God to work deliverance (3:9, 15; 4:3; 5:31a; 6:6–7, 17–18, 36–39; 10:10, 15; 16:28), or petitions to gain information (13:8, 15).

Other aspects of prayer are praise (5:2, 3, 9; cf. 20:28; 21:4), affirmation before God of truths (5:4–30; 6:15, 22; 15:18), intercession (5:31b), a vow (11:30–31), questions pressing to receive guidance (1:1; 13:11, 12, 17; 15:18), or confession (10:10; probably 2:4).

The Outline

A structure and overall synopsis of the book flows like this:

I.   Introduction and Summaries (1:1–3:6). This describes trends of the era, such as conquests when the tribes possess their inheritances, and sins that work against their full or continued blessings.

II.  Cycles of Sin and Deliverances by the Judges (3:7–16:31). A chart below provides a convenient glance at the main details under twelve leaders.

III. Samples of Sin During the Period (17:1–21:25). The writer furnishes some cases that illustrate the recurring statement that there was then no king over Israel and “every one did what was right in his own eyes” (17:6; 21:25; cf. 18:1). More can now be said of the cycles of sin, judgment, prayer, and deliverance. These come in Section II. above, which develops seven different cases or cycles. “The Lord raised up” some deliverer is a phrase which often recurs. The deliverer is called a “judge.” Judges did not rise to leadership over the whole of Israel, but in particular areas of the tribal inheritances that were the “hot spot” at a given time. The chart shows this.

Since the judges were in various specific areas, it is not possible to figure a chronology of the total period strictly by adding the different years in all the cases. There were undoubtedly overlaps in the times of judges’ leadership in the different areas. However, Judges 11:26 mentions 300 years, and it is possible to figure plausible parts of the picture. The 300 years fit within a larger span of 480 years (1 Kgs. 6:1) from Israel’s exodus (Ex. 12:40, 41) to Solomon’s fourth year, ca. 965 B.C. Here is a possibility: 38 years from the exodus to Heshbon; 300 from Heshbon to Jephthah in 11:26 here; possibly 5–6 more years for Jephthah (cf. 12:7); 40 for Samson; 20 for Eli; 20 for Samuel; 15–16 beyond that for Saul; 40 for David; and 4 for Solomon, making 476–480 years in all.

The chart shows details of the sections in the book, all of which develop prayer featuring Israel’s cry and God’s answer.

These are the cycles in the Book of Judges. Other judges are Eli and Samuel (1 Samuel). It is now time to look at prayer passage by passage.

Judges 1:1

Prayer for Guidance in Conquest

This seems to be a prayer relating to all the individual tribal conquests of their specific land allotments. It is in a spirit of seeking God’s will in how to initiate the possession of each area. Going to God for His leading in battle is also important elsewhere (20:27–28).

Israel’s Asking for Guidance (1)

The circumstance of the prayer. It is after Joshua’s death at 110 (2:8; cf. Josh. 24:29). Since general possession of Canaan was achieved in the Book of Joshua while the leader still lived (11:23), Israel has waited some time before starting the more thorough possession of particular inheritances. But the time need not be lengthy, since Joshua was already quite old (Josh. 23:1).

The content of the prayer. It is a good prayer, seeking the will of God. The people are sensitive to His input on which tribe should make the first penetration to root out the Canaanites.

God’s Answer in Guidance (2)

His plan for Judah. God answers in consistency with His choice to give Judah leadership among the tribes (Gen. 49:8–12; cf. 1 Chr. 5:1, 2). Judah is to possess its area first.

His pledge to Judah. God says, “I have given the land into his hand.” The possession is as good as carried out, by God’s promise.

Israel’s Appropriation in Possession (1:3–36)

Their prevailing over the enemies. Sensitive to God’s direction that Simeon’s area be within Judah’s (Josh. 19:1), Judah’s leaders invite Simeon’s warriors to join in the possession.

At Bezek, conquest was successful against the king, Adoni-Bezek, who acknowledged God’s retribution on him to be just (7). Next to fall was Jerusalem (8), then Hebron (10) and its environs. Caleb’s inheritance was here. He promised his daughter Achsah to the man who conquered Kiriath-sepher, and Othniel claimed the prize. Other victories followed, such as in the Philistine cities Gaza, Ashkelon and Ekron (18).

The secret of conquest is in verse 19: “Now the Lord was with Judah, and they took possession of the hill country....” But the victory sweep was incomplete.

Their problem in the valleys (19). Despite wonderful triumphs, Judah’s men seemed to have failed here in faith to possess fully. The verse says, “but they could not drive out the inhabitants of the valley because they had iron chariots.”

Of course, God was as able in the valleys as in the hills! He had not had any problem with the chariots of Egypt, or the army of Amalek, and the thirty one kings of Joshua 12. Similar failures to go all the way in faith and its victory are noted for Benjamin, Zebulon, Asher, Naphtali, and Dan (21ff.).

The lack of faith is one valid explanation. At the same time, to be fair, to some degree the Lord Himself chose not to give complete victories for another reason (Deut. 7:22). He saw wisdom in permitting some peoples to remain to keep the wild animal population from becoming a hazard. Still a third explanation is that God gave Israel only partial success to test them even with Canaanites still around (Judg. 2:21–23; 3:1, 2, 4). He wanted the new generation now coming on to have further opportunity to learn to fight well. And He tested His people to see what was in their heart. Would they be true to Him and not succumb to false gods, if temptation still urged its enticements? The writer shows in 2:2, 3 that disobedience by going soft on idolatry is one reason for His not driving the enemy out.

Before leaving this theme, further details in Judges 2 have a vital bearing. The new generation after Joshua’s death does not know the Lord and His mighty works (10). They show this by worship of other gods and forsaking the Lord (11–13), even disobeying Him by persistent idolatry and rejection of His judges (16, 17). And compromising intermarriages with the idolaters (3:6) gave impetus to the apostasy.

Prayer in 1:1 is on a right note. A principle is a propos: those who pray need to guard their spiritual lives as time passes, prioritizing the presence of God who gives victory, and not forsaking Him. In the months and years of battle with the enemy, they need vigilance to keep close to God (cf. Eph. 6:10–17), or the power that prayer can have is worn thin or lost.

The particulars of other tribes (21–36). Seven other tribes besides Judah and Simeon receive mention of partially possessing their areas. Dan even beats a retreat (34), and later will migrate to a new tribal possession at Laish north of the Sea of Chinneroth (Galilee), as in Judges 18.

Judges 2:4

Confession

Certain clues indicate that this passage reasonably includes prayer. This will soon become evident within the exposition.

The Conviction (2:1–3)

The Angel of the Lord scores the people for their sin. The remonstrance is set against a backdrop of God’s gracious faithfulness to deliver them out of Egypt and into the promised land (v. 1), and His appeal to worship Him, not pagan gods (2). Their response has been disobedience by falling into league with those devoted to other gods and letting their idol altars remain to entice them. God’s reply to this is that He will not drive the enemies out; rather, they will be obstacles to thwart the Israelites, and their gods a means of drawing them into heathen worship (3).

The Confession (3)

The blunt words from the Lord stimulate hearts to acknowledge their sin. They show this by lifting up their voices, probably in confession, and showing how they are moved by their weeping. To posit prayer here seems feasible in light of two considerations. First, the same phrase, “lifted up their voice and wept,” occurs in 21:2, where the record includes actual words in prayer (v. 3). Second, the people sacrificed to the Lord (2:5), as those in 21:4 built an altar and offered sacrifices.

The sacrifices in 2:5 would reasonably be as those in 21:4—burnt offerings and peace offerings. Significantly, as in Leviticus 1, burnt offerings included the entire animals as a display of the entire devotion of those whom the gifts represented. In such a case, a return to whole-hearted spiritual dedication to God was the idea. The peace offerings were in a tender spirit of thanksgiving for the peace God made possible by His gracious goodness (cf. Lev. 7:12–13).

The Change (6–7)

A heartfelt and prayerful repentance seems evident from clues here. The people went from this fresh meeting with God to serve Him all the days of Joshua and elders who outlived Joshua. After this repenting generation died, a new cycle began of the next generation drifting into sin (10–13, 17), God allowing enemies to defeat them (14–15), and subsequently raising up judges, giving deliverance (18). This in turn was followed by further cycles of spiritual backsliding (19).

In their plunge into sin, the people’s “groaning” (2:18) possibly was even expressed in prayer crying for another deliverance, as in the pattern of 3:9, 15; 4:3, and so forth. The pressure might be a means of jolting them to come to their senses, as is often true in human lives.

Principles follow from this. First, keeping close to God is the norm to find His triumph over obstacles, but those who drift to other reliances forsake their own blessing. Second, as in the burnt offering, God desires a sinner to dedicate himself wholly to Him in undivided devotion.

Third, as in the peace offering, the Lord wants people to experience His peace and exult in thanksgiving to Him.

Judges 3:9, 15

Desperate Cries for God’s Help

The cases in 3:9 and 15 will be examples of a pattern here. Later instances are integrated with exposition of Deborah and Barak (4:3) and Gideon (6:6–7).

The Testing (3:1–7)

The fact of it (1–4; cf. 2:21–23). God in giving conquests in the land allowed some Canaanite nations to remain, to test the faith of Israelites in different places. The test was whether they would obey His Word given through Moses, and by faith in this gain further victories (2:22; 3:4).

The failure under it (3:5–7). First, a survey of Canaanite enemies is given (5). These are Hittites, Amorites, Perizzites, Hivites, and Jebusites. Second is a review of a slide by the Israelites (6–7). They contracted marriages between their daughters and sons with pagan partners, capitulated to serve their idol gods, and in general committed what was sinful in the Lord’s appraisal. In this they forgot the Lord and wrote Him out of their lives.

The Trauma (3:8–30)

In the present chapter this comes in two examples.

The first case is in relation to the king of Mesopotamia, an invader and claimant to a part of the land (8), and the second instance is against the Moabites (12). Both examples follow the same pattern.

The pressure. In verse 8 God was angry due to His people’s sin, and He permitted the Mesopotamians to conquer them. In the second exhibit, when the Israelites again did evil, God allowed a coalition from Moab, Ammon, and Amalek to defeat them (12–13).

The prayer. In both situations the people in jeopardy “cried to the Lord” (9, 15). This was obviously prayer beseeching Him to break the enemy domination and set them free. In the first case, God mercifully empowered Othniel to be the judge, leading His people to break the Mesopotamian yoke (9–10). This allowed a rest as free people for forty years (11). In the second case, the Lord brought Ehud into command as the judge; he killed Eglon the Moabite king and led Israel to gain its freedom from the federation. Ehud’s accomplishment gave his people rest for eighty years (30).

These are displays of God’s merciful kindness to answer prayer with victory in battle.

His people turned their backs on Him in pitiful disloyalty, but apparently God used the pressure He put upon them to bring them to repentance. They became tender before Him as in 2:4 and 21:4. In both cases the delivering judge died (11; 4:1), and after a long time people of that area, probably a new generation not tender to God, drifted again into denying the Lord (3:12; 4:1).

Consider principles. First, when God allows obstacles in life as tests we ought to face by faith and allegiance to Him, we should seize the opportunity to stay close to Him (cf. Deut. 8:2). Second, even where failure has darkened a life, God is merciful when hearing a sincere cry for rescue out of the human mess. It is better to look to Him than continue in a defeated existence. Third, God in compassion is able to answer prayer by raising up a leader to help in a crisis.

Judges 5

A Prayer Song of God’s Victory

Songs in prayer have already appeared at great moments in Israel’s history—after God’s overthrow of the Egyptians at the sea (Ex. 15), and before going into the promised land (Deut. 32). Now Deborah and Barak have led Israel in God’s great victory over the Canaanites (Judg. 4).

Aspects of prayer are distinct in the song. The prayer is a song of praise exalting the Lord for His help (3). It confers blessing on Him (2, 9). At times it is an acclamation of tribute to God for His work and for people He used. At times, Deborah and Barak, who sing the song, directly address the Lord (4). Both petition and intercession combine in verse 3.

The Prelude to the Prayer (Chap. 4)

Canaanites oppressed Israel and held them in bondage for twenty years (3). People of Israel cried out in prayer (3), and God moved Deborah, a prophetess, with a command to go against the enemy (4, 5). She summoned Barak, who was reluctant to take the lead (8). He was willing only if Deborah went too; it was plain to her that he was not willing to be manly, and she said that though he went, the Lord would defeat the opposing king, Sisera, by a woman (9).

Ready to attack the enemy, Deborah still was taking the lead in her battle cry to attack and her confirmation that God would give the victory (14). Barak and the army surged into action, and the Lord routed Sisera’s host. Sisera himself escaped alone to the tent of Jael, a woman who let him collapse to rest from his battle weariness and then killed him with a tent-peg driven through his head. In Barak’s lack of faith to go into battle, God did turn the enemy leader over to a woman to defeat. All Barak could do was enter the tent, gaze upon the finished king, and probably feel the smiting of his own heart for so small a faith (22).

God, ultimately, was the giver of victory (23). It is on this note that the song is so appropriate.

The Praise in the Song (Chap. 5)

The two leaders laud God with praise for raising up leaders and their people to press the attack (2), and for things He did in Israel’s history. They remember things that today would be in believers’ prayers from the scriptural accounts: His faithfulness in the wilderness trek (4, 5), during times of earlier judges (6), and in their own day.

In the last category the praise is for Deborah’s rise in difficult times to help her people (7), and for God’s help though Israel lacked weapons (8). Tribute is paid to the commanders and soldiers (9, 12–18), to the Lord (10, 11, 28–30), and to Jael (24–27). The song even includes a detail the angel of the Lord gave the singers, a curse on those not willing to fight together with their people (23).

As a conclusion to the prayer song, the two leaders break into petition for two things (31). First, they pray for success the Lord can give against all His enemies. In the analysis, all who oppose Him will perish, so the request will be answered. Second, they intercede for the shining of those who love the Lord. That, too, God is sure to answer with a “yes.” In some sense He can do so in the present life (Ps. 119:105), and after this life His people will shine “as the stars” (Dan. 12:3) and “as the Sun” (Matt. 13:43).

Principles surface. First, prayer crafted to song and music can ring within the spirit and also be a delight to God (cf. the Psalms). Second, a prayer song, like other Scripture, can be a kaleidoscope expressing a variety of parts in talking with God. Third, a prayer worthy at God’s throne can exemplify case files that exult in His triumph, and expectations in Him that abound with hope. The same is true in songs of Exodus 15, Deuteronomy 32, 1 Samuel 2, and the many examples in the Psalms.

Judges 6:7

A Prayer in Desperation

Seven years of Midianite control left Israel devastated of produce, animals, and homes, due to retreat to mountain hideouts.

The Pressure from the Midianites (l–6a)

Overwhelming numbers of soldiers filled the land during the invasions. The enemy came to keep Israel in subjection by destroying crops and taking animals they needed for a reasonable livelihood.

Moses had married Zippora from Midian. Now, possibly a century later, these people were enemies of Moses’ people. Moses’ forty years as a shepherd had been followed by forty years in Israel’s wilderness journeys and some years into the era of the judges.

Joining the Midianites were Amalekites, who had been Israel’s enemy in Exodus 17:8–13, and other desert marauders to the east.

The Prayer of the Israelites (6b, 7)

Crying in desperate prayer for God’s help is, as the chart earlier shows, an illustration of what happened over and over in the sin cycles.

God’s Proclamation to the Israelites (8–10)

God has sent a prophet, whose name is not identified, to reason with His people. The Lord speaks through him (10).

God has delivered them (8–10a). The message stresses two things. First is a focus on what He has done for Israel. He sprang them free from bondage in Egypt, then gave them victory to possess the land He promised. Second is a reminder of Who He is and, in light of this, how they should not fear the enemy. The victory could continue to be theirs except for one thing.

They have disobeyed God (10b). This follows up the sin that prefaced the account in verse 1. No mention is made of Israelite repentance, although smarting from such pressure it is probable in some degree. The spotlight is turned on another theme, God’s gracious answer to prayer, by raising up Gideon to lead in shaking off the enemy yoke.

Now reflect on the principles. First, God is amazing even in tender mercy (cf. Ex. 34; Ps. 103), for He answers prayers of the needy who throw themselves on Him. How great is His compassion in helping those who take His blessing, then “double cross” Him, and appear back at His door pleading a new crisis! Second, how painfully men suffer what sin costs them, when they could pray always with true reliance on God and walk in blessed success (cf. Josh. 1:8; Deut. 1:8; 1 Sam. 2:30; John 14:21–23)!

Third, God often answers men’s prayers through other people (cf. Gideon here), shaping them in faith to display how He can bless. Fourth, even one of foggy misconceptions such as Gideon can be led out of these and rise to greatness in being the Lord’s useful channel. God frequently uses the unlikely to be His understudies to do the unbelievable—Abram, Moses, David, Elisha, Jeremiah, Amos, Jonah, Peter, Saul of Tarsus, and others. For little is much when God is everything.

Judges 6:11–24

Prayer in Dialogue with God

Prayer has already sometimes appeared as a conversation with the Lord. Abraham did this, for example, in Genesis 18, and Moses in Exodus 3–4 and 33–34. A later notable illustration is Jeremiah in his Chapters 14–15.

The Appearance of an Angel (11, 12)

This is the Angel of the Lord, later identified as the Lord Himself (14, 15, 16, etc.). He had appeared often before, as in Genesis 16 to Hagar.

The coming is to Gideon, son of Joash the Abiezrite. The latter name is from Abiezer, a son of Manasseh (Josh. 17:2), as a family had grown up taking their designation from him. Gideon is an example of the Midianite pressure. He is beating wheat out of the stalks in a wine press in a dogged effort to get it hidden before the enemy could grab it.

When the messenger speaks, his emphasis is on the Lord’s presence with Gideon. He says more to drive this home as the dialogue progresses. At the same time he compliments the farmer, calling him a valiant warrior. This seems to be in anticipation of what he will make Gideon as time passes—a man of strength to lead his people out of the crisis.

Gideon’s Asking about the Circumstances (13)

He is perplexed. If the Lord is present with His people, why the servitude to an enemy? Why has He not worked miracles as in the fathers’ days? The question form of prayer quickly leads to the affirmation form. Rather than performing miracles to deliver Israel, the Lord has deserted them into oppression. Gideon’s complaint is often repeated, “What have you done for us lately?”

One answer was already obvious in the unnamed prophet’s words (10). It is not clear that Gideon was one of the audience who heard these. The present visitor takes another tack with Gideon.

The Lord’s Answer of His Presence (14)

Now it becomes clear that the angel is “the Lord.” He calls on the man of Manasseh to go in his strength and free Israel from the tyranny. The strength He is speaking about appears to be that of His own resource, for He asks, “Have I not sent you?” That is, you will have all that you need if I the Lord am sponsoring your effort. But Gideon is slow to pick up on the certainty of victory.

Gideon’s Appeal to His Own Weakness (15)

Triumph that seems obvious in God’s presence and power is brushed aside by the threshing man. The thing on his mind is not God’s mighty power but his own pathetic weakness. That is all he sees. How could he do this preposterous thing, deliver Israel? He has two counts against the plan, both ruling him a bad risk. First, he hails from a family of nobodies in Manasseh. If that does not disqualify him the second surely does, for he is his father’s youngest child.

Gideon sounds like Moses mouthing his five excuses (Ex. 3–4).

The Lord’s Answer about Full Resource (16)

He makes two points about a sure victory. First, His presence guarantees it. However incredible the odds, it only takes one to win if that one is God. His presence in blessing had been the secret of success for Abraham, Isaac, Jacob, Moses and Joshua. Now it is all Gideon needs. And so the Lord can give his second assurance. His pledge is a rout of Midian “as one man.” The Lord can defeat 135,000 soldiers (8:10) as easily as He can stop one man (cf. Isa. 37:36). Since now it finally sinks in that the battle is the Lord’s, not just Gideon’s, Gideon is ready to talk on that basis.

Gideon’s Asking for a Miracle (17, 18)

If God truly is ready to show such grace to him, Gideon requests a sign confirming that God really is the one giving the pledge. He is a careful man, a timid man. Possibly behind his caution is the thought that if he gets Israel’s hopes up that he will lead in victory, he must be sure. Otherwise he will place them in still greater peril, if not death, and step forth to ruin himself.

Moses had needed signs to give him courage against the pharaoh. Gideon needs them also.

The Answer of the Lord to Wait (18)

The visitor agrees to remain until Gideon has time to go get an offering to lay before him for his sign. This would involve at least an hour or two. The Lord’s consent to wait to perform a sign is followed, in due time, by His consuming Gideon’s animal and bread offering (20, 21).

This done, the Lord vanishes from Gideon’s sight.

Gideon’s Acclamation of the Lord (22)

God’s consuming of the offering has brought Gideon to a recognition. The Lord Himself is the messenger he has beheld.

It is frequent in God’s word, and surely a blessing to God, that those who pray call out His name. How often in Abraham, Jacob, Moses, and David this facet in prayer recurs! Just to meditate on who He is and acclaim Him is one of the main phenomena in utterances to Him. It can be a fragrance like Aaron’s sweet incense to God, and a tonic to the one praying. Just to think of who He is boosts the spirit; it also helps in other parts a prayer may include.

God’s Answer of Peace to Gideon (23, 24)

Peace in the heart is one of the great by-products resulting from prayer that God honors. This is why God showed Paul that in praying about everything, the peace of God that surpasses all human understanding does guard duty over the heart in Christ Jesus (Phil. 4:6, 7).

Here, three steps stand out in Gideon’s prayer life.

God’s poise. He gives, with the sense of His presence and the power of His action, a sweet balm of restful composure. It must have come to Gideon’s consciousness like the refreshing of a gentle rain bringing verdure in the earth. All was well to the man who had been living in awesome anxiety of the invaders as he toiled to save the little wheat he could.

God’s promise. The poise is based upon the promise. A man whose life had been one of fear need no longer be in turmoil. God pledged, “you shall not die.” It was a reassurance that, having seen the Lord in some sense face-to-face, Gideon would not perish. And in its wider context, it quite possibly also braced Gideon against the very real danger of death at the hands of the enemy. Now he could be sensing that the Lord had not really abandoned His people (13), but was the very giver of peace in the face of perilous threat.

Gideon’s portrayal. The man visited with such encouragement feels a powerful prompting to portray this Peace-promiser. He constructs an altar to His honor and calls it “The Lord is Peace.” This tribute to God joins many others so far in Scripture, acclaiming Him as so many things—the Most High God, the everlasting God, the God of Bethel, the Strong One, the Stone, the Shepherd, the great Shaddai, the Banner streaming over Moses, and on and on.

It is a key principle in prayer to testify to God in thanksgiving for what He is and does. It is also helpful yet to others to lift His blessedness high to enhance their worship too. It is like the theme in Psalm 107, “let the redeemed of the Lord say so...,” and for so many reasons! In Gideon’s case the testimony continued to bear influence when a writer penned this episode.

Still another principle is that prayer can be carried on, at times, in dialogue with the Lord. In Gideon’s day the Lord appeared Personally at His will. After Scripture is complete, praying can intersperse words to God with listening to words from God already in His word. This expression springs from the word of Christ dwelling richly (Col. 3:16).

Yet other principles appear. One is this: when what we see is weakness, God can lead us to do what others see as strength. Gideon learned this; so did Paul (2 Cor. 12:7–9). Further, when we believe that the battle is the Lord’s, we can see Him break upon the enemy in winning power. A final principle is that God is worthy of the names His servants put on places of worship to honor Him, here, “The Lord is Peace.” In Exodus 17, God is Moses’ banner. And we see other facets about Him summed up in names of churches: “The Way,” “Covenant Church,” “Grace Church,” “Church of the Open Door,” “Church of the Good Shepherd,” “Hope Memorial Church,” “Church of the Rock,” and others.

Judges 6:25–40

Prayer Fervent for Certain Confirmation

Gideon further proclaims God’s glory, prepares for attack, and prays for assurance in the famous episodes of the fleece.

Gideon’s Proclamation of God’s Aloneness (25–32)

Acting on God’s directions, Gideon tears down his father’s altar to the false god Baal and erects over it an altar to God’s glory. This, with help of a bull to pull the altar down and ten companions, also included a bull for a burnt offering. This offering, fully consumed as in Leviticus 1, was Gideon’s picture of full human surrender to God.

The next morning, men of the area expected Gideon’s father to discipline his son. Instead, Joash felt moved to an extraordinary reaction. He asked if a god worth anything was so weak that he needed the men’s help. And he affirmed death for any who took it on themselves to contend in place of Baal’s inability. In response to an act as defiant as the ruination of the god’s altar, if Baal were worthy of any worship at all, he ought to show power on his own behalf. The implication is that if he is unable, none should count him as a god to honor.

Joash’s reaction gave rise to his new, second name for his son, “Jerubbaal.” The meaning is “Let Baal contend against him,” which, when used of Gideon, would be to recall over and over the failure of this god before God. Before the battle against the Midianites, this is a battle of the gods, and God wins. He triumphs as He would later for Elijah on Mount Carmel (1 Kgs. 18).

The Preparations for Attack (33–35)

Midianite soldiers with Amalekites and others massed in readiness to crush Israel. Three points form the emphases. First is the massing of the enemy, second the might of the Spirit of the Lord coming as clothing upon Gideon, and third the mobilizing of Israel’s fighters. Gideon summoned the men of the area, and also dispatched messengers to call other able men of Manasseh and three other tribes.

The enduement by God’s Spirit upon Gideon is also in this book said to have come on Othniel, Jephthah, and Samson. Since even other judges also acted in God’s power, they too probably enjoyed this blessing for their successes. An example is Ehud, whom God raised up in answer to prayer and who told the enemy he had “a message from God for you” (3:20). Ehud told his people that the Lord had given the enemy into their hands (3:28). Likewise, Shamgar’s extraordinary ability, striking down 600 Philistines, seems to be from the Lord (3:31), just as Samson’s in single-handed victory over 1,000(15:15).

The Prayers for Assurance (36–40)

Gideon has seen God’s sign already in a flame of fire consuming his offering and heard firm promises that He is with him to assure victory. Still, he seeks two further confirmations that God will guarantee success, both by signs relating to his fleece.

The problem in this. It is just this. Has he not had sufficient witness to go ahead confidently? Is he failing in faith, and due a reprimand?

One approach is to blame him and call this a failure. Many have taken this path. Another is to say he showed timidity and some lack of a sturdy faith, as all believers do more or less, but that God did not think of him as a failure. That this can be the case is possible along several lines. First, God nowhere speaks negatively of his prayers; to the contrary, He acts positively in each case to provide the further encouragement. Second, even Moses needed several steps by the Lord to prepare him for facing his own people and the Egyptians. Probably most potential leaders would. Third, God Himself volunteers even a further sign in Chapter 7. He dispatches Gideon to scout out the Midianite camp and lets him overhear an enemy dream of God and Gideon defeating the invaders.

The prayers. First the petition is for dew on the fleece and dryness on the ground about it. The next morning God gave this exact answer, a miracle, just as His care of His people in history had involved miracle after miracle. Still, Gideon asked for the opposite, dew on the ground but dryness on the fleece. Again God worked it precisely.

Needing confirmation may not seem reasonable to some. From the Lord’s standpoint, utter power puts victory against the enemy beyond any doubt. But from a new leader’s perspective, given the difficulty men share in coming to complete faith, it was a different matter. It had, by Gideon’s time, been a long while since God gave victories in Joshua’s day and in the period of certain tribes reviewed in Judges 1. Men can lose the sense of God’s triumph over enemies under the gradual dulling influence of sin. Not only that, but the sheer magnitude of the invader was awe-inspiring. A leader would need to be very, very certain of his assets before venturing to risk himself and his countrymen against such a huge fighting force (cf. 6:5; 8:10).

Those who pray face two problems. One is in mustering full faith in God, even though He is overwhelmingly sufficient. The other is in adequately overcoming the tendency to maximize the power of the odds that seem against victory.

This is, for the moment, to Gideon’s credit, no matter how human fears weighed on him. Once God gave him the two fleece displays, he moved in prompt, early obedience fed by his new assurance (7:1). Even then he would be glad for yet more reassurance (7:10–15), and God would show tender regard for his fear, without rebuke.

Meditate on guidelines. First, the power is not in the object, but in God who uses it. This is true of the tree (Gen. 2–3), the rod of Moses, the brazen serpent, Aaron’s rod that budded, the breastplate, the Ark of the Covenant, Gideon’s fleece, Elijah’s mantle, the sundial of Hezekiah, and so on. Second, the Spirit, all powerful, can do astounding things when He works through a weak human channel who prays. Third, when a servant of God needs a confirming gesture, such as in a fleece, God can meet him in ways to nudge him on to unfaltering steps of faith. God graciously chooses the way that reassures, and does not rebuke.

Judges 7:15

Prayer in Grateful Awe

Prayer itself waits until verse 15, but actually the entire context flows in close relation to prayer in Chapter 6 and here.

The Temptation of Human Resources (1, 2)

God speaks to Gideon while his army is encamped south of the enemy. He acts to guard against His army of 32,000 (v. 3) having a pretext to boast in victory that their own adequacy had won the day. As in Psalm 20:7, some trust in horses, some in chariots, and one can quickly add his own brawn and brains. But the right attitude is to remember the Lord trustfully.

The Trimming of Human Resources (3–8)

Gideon’s troops dwindled to 300 by two causes.

By dismay. The commander permitted any soldier who was afraid to fight to go home, so 22,000 dropped from the ranks.

By drinking. God felt that 10,000 were still too many. For when they won, they could too easily assume that their own prowess was the edge, and take the glory from Him. He gave Gideon a test to eliminate the majority. Only “everyone who laps” like a dog should be retained. So, 300 did this, scooping water up with their hands as a dog uses its curled tongue as a dipper. This posture showed discipline in alert readiness for instant battle. By contrast, the 9,700 who sank to their knees to drink were unfit, “dropping their guard” to surprise attack. Their stance would require too long for them to get up and defend.

So 300 men remained to go up against at least 135,000 (8:10).

The Triumph by God’s Resources (9–25)

Despite God’s reassurances, Gideon was still quaking in his sandals to lead his contingent against an army so overwhelming. God gave him another encouragement of victory in verse 9, one of nine between 6:14 and 7:14. Yet the Lord realized His servant’s human fear, and provided him with one last confirmation. He sent him to scout out the Midianite camp. While he lay in hiding, he overheard a sentry’s dream told to a companion.

God had given the enemy soldier a dream of Israelite victory to spread apprehension in the ranks. In the dream, a loaf of barley bread tumbled into the resting camp, flattening a Midianite tent. The dreamer’s partner came up with the interpretation right away, helped by the Lord to grasp the fitting picture. Grain was what the Israelites had that the enemy liked to take, and so grain was the apt subject to depict a turnabout victory over the invaders. The sword of the Lord and of Gideon would defeat the outsiders.

Back in concealment, Gideon bowed in worship. Prayer was undoubtedly the core of this. Quite rightly the leader expressed adoration in thanksgiving and praise to God who dispatched him to the outpost and divulged this dream as a symbol of triumph. Thoughts and words formed in the silence of his scouting stealth overwhelmed Gideon with encouragement. As God assured in verse 11, his hands were strengthened, his heart as well. Gideon and a servant stole back to their own camp, realizing the truth the psalmist would later put into words: “You did make me bold with strength in my soul” (Ps. 138:3; cf. Isa. 40:29).

The summons to the scouting mission and the strengthening for the attack is followed by a strategy to hit the enemy by surprise. All 300 men surround the enemy at 10 p.m. (v. 19) with trumpets in their right hands and torches inside jars in their left. At a signal, they simultaneously blow the trumpets, shout “For the Lord and for Gideon,” then shatter the jars so that the lights flash all around.

At the changing of the guard for the 10 p.m.–2 a.m. shift, the timing was opportune. Guards just spelled would report all was utterly quiet; they would return to their tents, and the new guards would take up sentry, completely assured the night was safe. Inside the tents, still moving about in the darkness to get bedded down, the retiring guards could be mistaken by awaking men as attackers already inside. The loud crash of noise—trumpets and shouts— against the former stillness would strike terror into men who were so surprised. Glaring lights every direction their panicked faces turned in the confusion would only add one awful message. The enemy, massed in overwhelming numbers locking them in a death trap, would make short work of them. As body struck body in the chaos, men took the body as an enemy, whether in tents, in brush, or on the trails. Every man’s sword slashed to save himself, with little hope of seeing the light of another day.

The Lord Himself “set the sword of one against another even throughout the whole army” (22). Gideon’s prayer of praise-filled awe was followed by pursuit, capture of several leaders, and their execution.

Later, to his credit, Gideon declined an Israelite offer of kingship, exalting the Lord as their rightful king (8:23). But he was inconsistent. He asked for gold trinkets, made an ephod, placed it in his city Ophrah, and it became an idolatrous snare to him and his family. In some way it may be connected with the offer of kingship and a halfway honoring of God. He would not accept kingship to guide the people in further triumph, but he would grant them another means of God’s blessing, one tainted by pagan notions out of his father’s household. Instead of allowing the ephod to be, as God willed it, a prerogative of His high priest giving guidance (Ex. 28:6–35), Gideon associated it with himself, independently of the priest. And so it lost its real relation to God, who should give the guidance and get the glory, and became an object worshipped in itself, in idolatry.

Rather than helping his people in the end, Gideon hurt them. His was a contribution that did Israel much good (8:35), but he did not go all the way in faithfulness, trailing off in idolatry and multiplying wives (30). He did not lead his people to give God the glory (33).

Principles bid for attention. First, the God of all resources can win even when He shows His servants He does not need the vaunted resources they might fancy offer the best hope. Second, human servants that God uses are not perfect, consistent examples, but flimsy, variable figures who bounce from the godly to the ungodly. So Gideon, and so Abraham, Moses, David, and others. If God waited until we were absolutely perfect, He could not use us until He brings us to ultimate glory. He uses the weak things to accomplish mighty things, and to Him properly all the glory belongs. Paul said, “we have this treasure in earthen vessels [pots of clay],” limited human bodies (2 Cor. 4:7).

Judges 10:10, 15

Confession after Idolatry

This is another episode in the sevenfold cycle of sin, confession, and deliverance. After Gideon, the untrue kingship of his son Abimelech, and judgeships by Tola and Jair with continued idolatry, Israel lifted desperate cries to God for rescue from Ammonite oppression.

This adds little not essentially summed up about such cycles earlier, but it introduces Jephthah’s judgeship. Prayer, not only of the people in general, but by Jephthah, enters the picture now.

The Pathetic Defection from the Lord (10:6)

Worship of gods from five areas replaced a true allegiance to the Lord who had done so much for Israel.

The Painful Distress before the Ammonites (10:7–9)

Eighteen years of servitude to Ammonites in the area of Gilead caused anguish. Added to the regular domination were special strikes by attacking Ammonite forces penetrating into Judah, Benjamin, and Ephraim. The agony was intolerable.

The Prayerful Desire before the Lord (10:10–16a)

Confession of sin (10, 15). The acknowledgment is right to the issue. In it is an awareness of Who the Israelites have wronged (the Lord) and what they have worshiped (the Baals). Verse 15 shows further elements. One is readiness to receive whatever discipline God may feel is wise for them, not as punishment but as ministering purging to cleanse (cf. John 15:2b). Second is a request, a petition for rescue from the enemy thralldom.

Confrontation over sincerity (11–14). At first the Lord reviews the chronic insincerity of the past, His deliverance time and again, and Israel’s idolatry. He also refuses to play along with the syndrome of selfishness that is more concerned about the distress to them than the defection that offended Him. By His hesitation, God wisely lets them weigh their motives.

Contrition in seriousness (16a). Now the people mean business, in some reality at least. Three aspects mark this. Two are by the confessing people—sweeping away false gods that have been no help, and serving the true God. The third is by God; He is ready to answer prayer.

The Powerful Deliverance By the Lord (10:16b–11:33)

God’s covenant compassion was in action. He raised up Jephthah as His leader and gave a significant victory, “a very great one” (11:33). The section includes the ascendancy of the leader (10:16b–11:11), his arguments with Ammon (11:12–28), and his answer for Israel (11:29–33).

This moves to the Lord’s answer of the prayer in 10:10, 15 by deliverance, and within it a new prayer by Jephthah.

His power in the Spirit (29). God is faithfully answering prayer, preparing His leader. The Spirit of the Lord came upon Jephthah, clothed him with sufficiency, as He had done for Othniel, Gideon, and probably others like Shamgar, Deborah, and Barak.

In prayer as prayer ought to be, Scripture often coordinates the Spirit, the word (cf. vv. 15–27 here), and prayer, as in Ephesians 6:17, 18.

His prayer (30). This is prayer expressed in the aspect of a vow. Jephthah pledges his own fulfillment to God if God will give what he asks. As God is to act without failure, so is the one framing the vow. In Jephthah’s case, feeling the human pressure of producing for the people he leads, it is a foolish and unnecessary pledge. God had often responded to prayers that did not extend vows. It is unwise to bargain with God when one cannot control details to meet his hopes.

If God gives victory over Ammon, Jephthah will offer to God the first thing that meets him from his home when he returns.

His prevailing (32, 33). God’s answer in victory was a double answer—to Israel’s prayer and to Jephthah’s.

His Pledged Deal with the Lord (34–40)

The vow Jephthah entered into was a rash one, but having made it, he kept it at great cost to his daughter. She shocked him when she was the first to meet him from his home, and he must have been instantly jolted into realizing how hasty his little “deal” had been. While it had been legitimate to pray for help in battle, his terms had not been careful in light of possibilities.

He had vowed to offer what met him as a burnt offering (31). He did follow through in giving his daughter, and she submitted to this. Two main views explain this differently. Some reason that he turned the girl over to be a perpetual virgin. Verse 31 is rendered, “shall surely be the Lord’s, or I will offer it up as a burnt offering.” The view sees virginity in verses 37 and 39 and escapes his offering the daughter in death, for human sacrifice was against God’s will (Deut. 12:31).

The other view says that he meant a “burnt offering” and, startled when the daughter came forth, felt obligated to see the vow through. The translation of a simple Hebrew letter waw involved in verse 31 is far more often “and,” in Old Testament usage, not “or.” Also, the word for offering is normal for a “burnt offering.” This act came in an era of bizarre acts, even inconsistencies by leaders whom God otherwise empowered. He did not condone all that a man He used did. Gideon (8:27) and Samson are examples. This view sees the daughter as sad because death would prevent marriage and children (37, 39). It agrees that God was not pleased with Jephthah’s rash pledge, or his offering. Jephthah was to blame.

Whatever the solution, the incident came in a dark time when many human decisions were not what God prompted. Still, God uses people who are very imperfect, then and now. Scripture faithfully tells the truth, whether decisions are by His direct leading or men’s foolish failures.

A principle of prayer is to be very careful in making promises to God. If one has erred, it is better to line up with God’s word, acknowledge the wrong, and humbly seek God’s mercy, rather than force through an act that His word condemns. In the first view, Jephthah still was inconsiderate of his daughter’s opportunity for fulfillment.

Judges 13:8

Prayer for Parenting a Son

Parents of the child who would grow up to be the mighty Samson hear of his birth from an angel and ask for more of God’s will regarding him.

The Announcement of Samson’s Birth (1–7)

Another cycle of Israelite sin, God-inflicted servitude to an enemy (this time forty years), and need for a deliverer is the setting.

An angel told the mother-to-be that her barrenness will be broken by her having this son. He is to be a Nazirite (cf. Num. 6), so special restrictions pertain to the woman’s pregnancy and the son’s life. She shared with her husband Manoah, of the tribe of Dan, what God’s messenger told her.

The Asking for God’s Will in the Son (8)

Manoah petitioned the Lord to allow the messenger to come again, this time to “us.” His purpose is to receive counsel on what to do in God’s will for the boy. Probably the provocation of such a prayer was even with special urgency. An extraordinary announcement of a son ahead of time in itself suggested that the son was meant for an extraordinary career. The parents longed to fulfill their submission to God entirely.

The Appearance of the Angel Again (9–23)

This, now, is the answer to prayer. One needs to remember that the prayer itself had been prompted by God’s will in the first appearance.

For the second time the heavenly messenger appears to the woman, but she has summoned Manoah so that both can meet with the angel. Manoah takes the lead in the dialogue prayer that follows.

First, Manoah presses the visitor with questions. Is this the same person who made the promise to Manoah’s wife? Yes. Taking for granted that the promise will be fulfilled, what are the heavenly designs for the son, that is, his style of life and his service? The reply focuses on the Nazirite plan.

Second, Manoah petitions to prepare a kid for the messenger. The response is that the visitor will not eat this as food, but can accept it as a burnt offering meant for the Lord. It would appear that the visitor is God, as Manoah will later realize (22), but at this point Manoah only knows the guest is from the Lord, not that he is the angel of the Lord. The designation has often meant the Lord Himself, as in Genesis 16 to Hagar and Judges 6 to Gideon.

Manoah presses a third query in prayer, “What is your name?” and explains his good motive in asking. They wish to honor him properly when the promise is fulfilled. To this the messenger responds with his own question, which implies that this is the Lord. “Why do you ask my name, seeing it is wonderful?” Jacob in wrestling with the angel had gotten a similar mysterious reply about the name, apparently a name finally incomparable for the human mind. Manoah’s sense that God was there (21, 22) may well have started to form here, to be definite in a short time. He offered the burnt offering on a rock.

As the angel visiting Gideon had struck fire to his offering and consumed it, the angel now ascends in this flame. In both cases, the visitor then vanishes.

More prayer apparently follows. The two people fell prostrate in worship, probably in praise affirming something of the majesty of God. Then, filled with a sense of this majesty, Manoah was able to say to his wife, “We shall surely die, for we have seen God,” that is, seen something of His splendor, up close. As wives often do, she had a bit of wisdom apt for the moment. If the Lord meant to kill them, He would not have received their burnt and grain offerings. He also would not have shown such splendors nor spoken such informing words—in short, answered prayer.

The coming and ministry of Samson is in this way prefaced by God’s revelation and prayer within His will.

The Arrival and Advance of the Son (24, 25)

God brings the child, a son as promised. His name, Samson, is from a word meaning “sun,” and the parents may or may not have thought it fitting in view of the bright career. After all, God had done extraordinary things in announcing him, and in some way a bright future beckoned.

In a way undefined, the Lord blessed the boy as he grew toward manhood. Above all, verse 24 clarifies, there came a time when the Spirit of the Lord was evidently stirring him. In some fashion He was moving the young man to act in His power. When the Spirit has been mentioned in the Book of Judges, it has always been in relation to God moving one of His judges to deliver His people.

One principle of prayer in the angelic appearances has been clear. Manoah prays seeking the will of God according to the word of God, in this episode by a messenger from heaven whom he comes to realize is God. Another guideline is evident. It is natural to ask God questions when one does not grasp how He will work, and God does not put this sincerity down. A final maxim is a propos. God’s name is “wonderful” beyond what any mortal can understand. The depths of perfection, beauty, and power of His majesty are more than mind-boggling (cf. Job 38–39; Isa. 40; Rom. 11:33–35).

Judges 15:18

Prayer to Satisfy Thirst

Samson is well into his career when God now gives him a marvelous victory over the Philistines and he becomes thirsty from the struggle.

His Exploits in War (14–17)

Samson had turned 300 foxes loose in Philistine grain fields, carrying torches on the tails between 150 pairs. The fiery destruction, itself suggested in Samson’s mind by a Philistine father taking away Samson’s bride, drew enemy retaliation. Samson killed many Philistines who attacked him (8), but his own people later turned him over to the enemy. He burst their bonds by mighty surges of his arms, grabbed a fresh jawbone of a donkey, and killed 1,000 more.

His Entreaty for Water (18, 19)

Four steps sum this up.

The request itself. After a battle that may have taken several hours, as soldiers kept coming on, Samson felt a raging thirst. So he prayed, the tenor of this being the essence of a thankful tribute to God for victory and then a petition for a drink. The petition comes in a question. God has shown His favor by such a deliverance against the Philistines. If so, how can it be consistent with such favor for the instrument God has empowered to die, lacking a drink, and fall into enemy hands after all?

God’s resourcefulness. God’s answer is by a miracle, causing a hollow place in the earth to split and flow with water. This act of power fits consistently within the pattern of great provisions an almighty God of creation and covenant has been supplying all along for His people, often in relation to prayer.

His refreshment. A mighty warrior must have had a mighty thirst to quench. Finally he felt his drained strength returning. God’s answer was deeply satisfying.

His remembrance. Samson was so impressed by this miracle, on top of God-given strength to deliver his people, that he fitted a name to the place. It was related to prayer as the “spring of the caller.” At the same time, the name would remind those who heard it of the God who answered the caller.

Three principles are prominent. One is that prayer in a new need can receive its encouragement in a great thing God already has done. The one who prays needs to recall His faithfulness in his own life, or in His Word, and take heart from this. Second, Samson called specifically for what he needed, no beating around the bush (or the battlefield). Third, as often stated, God is not appalled by a question that gropes for an answer, but affected to work a compassionate provision. He is a good example of His own counsel to give even an enemy food or drink (Prov. 25:21; Rom. 12:20), and His pledge of reward for giving a cup of cold water in His name (Matt. 10:42).

Judges 16:28

Prayer for One Last Victory

Samson was, by God’s endowment, “the Hercules of the Hebrews,” a mighty Tarzan able to do extraordinary things by his physical prowess. Yet he did not live up to his full potential, for he played with sin and squandered away the secret of his success. The final scenes of his life are these scenarios.

His Pathetic Compromise (1–20)

His price of compromise was the beauty of a woman. He fell the way many men have fallen, giving in to a bodily appetite for pleasure in illicit sex. First he seeks out a prostitute at Gaza, and his God-given physical strength helps him escape from the city patrol later. Then he lounges in the lap of Delilah at Sorek. She plies her wiles, winds him around her finger, and pries from him his secret of strength. It is his hair, a sign of his Nazirite dedication to God. When he sleeps in her betraying embrace, she snips the hair off, and once awake he is powerless against the Philistines she has lurking to pounce on him.

He did not know that the Lord had departed from him. Of course, he had departed from the Lord beforehand.

His Painful Calamity (21, 22)

How fitting are God’s judgments so often in Scripture! Samson squandered away the opportunity to fulfill God’s maximum blessing in his life by his compromise of the eyes. He kept yielding himself to sin, here a little, there a little. Finally, sin’s boomerang did him in. His eyes had been the focal point of nourishing the sin. Now God permitted the enemy to take away his eyes. He also was bound with chains, slapped into prison, and made a grinder of grain.

Somebody once remarked that “sin binds... sin blinds ... sin grinds.” Samson found it all out the hard way.

Their Prayerful Credit to False Gods (23–25)

Philistine conquerors and their people praised their god, Dagon, as if he had delivered Samson over. The situation was turned upside down. God had judged Samson; Dagon had no power at all. But the God who could have given Samson continued victory and gained His people’s praises was replaced by a god that was no god.

Amidst the praises, some Philistines thought of a second idea. Let praises turn to pleasure. Let Samson be brought in chains to perform where they could jeer at him.

His Prayerful Calling on His Own God (26–30)

The area. The place to which the Israelite hero was brought was between the pillars. This is strategic in light of archaeological discovery clarifying Philistine architecture in their great public halls. A second story had balcony railings from which assembled guests could look down on a scene below. Two pillars below were strategic in supporting the upper floor.

The appeal. Samson knew this architecture. He asked the attendant guiding him in his blindness if he could feel the pillars and rest upon them.

The assembly. The victory celebration had lured a full house. The top leaders of the enemy were assembled, and in addition to those below, about 3,000 men and women gazed down on the former Hebrew muscle man.

The asking of God. God had announced Samson ahead of time and reared him to be His judge against the enemy. Samson had forfeited much of what he might have done. But now, in one last prayer, his whole heart is in the asking. Just once, just this time, is all he pleads. He petitions for God’s remembrance of him, of his personal plight and possibly his purpose in God’s will. He also asks for strengthening, as he has known it before, one against a thousand. At one time, in dying, he asks for an avenging on the wicked enemy. They were exceedingly corrupt (Lev. 18), ripe for judgment. And they had done a very wicked thing to Samson, putting out his eyes.

First he appeals to God, and then he acts with God’s strength that has come again. Grasping the two middle columns so vital to the whole structure’s stability and balance, his muscles bulge with all their might. The pillars buckle, and the entire structure gives way in turn, the second story collapsing in a roar and an outcry.

More Philistines perished in this one episode than all Samson had stopped in battles.

Prayer principles? A simple one is that, with contrition of heart, a believer who has lost former usefulness to God may still pray to be used again, as God wills. God is not through with us in this life until He is through with us. A second and greater principle is to deal with sin resolutely and early in prayer with faith’s obedience. If so, the believer can realize victories all along, not have them held up until so late, or never gain the great ones.

Judges 17:1–6

Prayer Compromised with Idolatry

Chapters 17–21 of Judges give examples of flagrant sin. These were during the era when no king reigned and every man did what was right in his own opinion, even if skewed (v. 6; 21:25). Prayer in the present case illustrates a bogus use of the Lord’s name in prayer, while steeping the life in details of idol worship that denies Him. This went on in Israel, as it so often does today.

The Prayer Mouthed (1, 2)

A son of a woman in Ephraim’s tribal territory named Micah stole silver from his mother, but returned it, confessing his wrong. He wanted to be free of the prayer curse she had uttered against the thief. Getting her 1,100 silver pieces back, the mother elatedly seeks to turn her curse prayer into a prayer for blessing.

She mouths an invocation of the Lord’s name that appeals to Him to give blessing to her son. God is willing to forgive and fill with blessing. But in this case the prayer is from a life soon seen to be infested with things that are as sinful against God as the theft. Candidly, things the people in this home are tolerating are thefts too—robbing God of the worship and obedience due only to Him. So, the prayer is counterfeit, saturated with sin, and as in Psalm 66:18, the Lord will not honor it.

The Phoniness Manifested (3–6)

What inconsistency! While pretending to pray for the son’s blessing from God, the mother fosters false worship that brings God’s rejection, not help. At least five steps of outright disobedience to His word are manifest. First, the woman has dedicated all 1,100 pieces to the Lord, but insincerely trims that to 200 pieces, even this for a Godinsulting purpose. Other sins are the images which the Lord repudiated in the ten commandments, the gods that also are rejected in the ten commandments, the ephod such as God authorized only for the high priest, and consecrating an Ephraimite in place of a son of Aaron to be priest.

The ephod was clearly the high priest’s wear (Ex. 28), and only those in Aaron’s line were by God’s will to serve as priests (Ex. 28:41; Num. 3:10). Having a private priest wherever one chose was in violation of God’s directive to set apart forty-eight special cities as Levite residences.

A principle is obvious for prayer. The kind of prayer God hears with blessing is in obedience to His will. This is in a worship true to Him, not undercutting Him while mouthing prayer before Him. He does not tolerate men giving His glory to another, as His servant Isaiah says later (42:8).

Judges 18:5–6

Prayer by an Idolater

A Levite priest named Jonathan (18:30) who moved from Bethlehem to Micah’s home in Ephraim’s territory (17:5–13) shows that so-called worship can be a counterfeit. This was apparently also the case with Balaam, a false prophet, in Numbers 22–24. (cf. that passage), and later with certain scribes and Pharisees in the ministry of Jesus (Matt. 23:14; cf. 6:5; Luke 18:11; 20:47).

The Setting (17:5–13)

Micah hired the Levite to serve as his own priest, urged on by his philosophy that “the Lord will prosper me, seeing I have a Levite as priest” (13). Five Danite scouts visited Micah during their search for land where the tribe could settle. The Levite told them that Micah had hired him as his priest, that he had found a nest egg (18:4).

The Seeking (18:5–6)

The request. The spies of Dan jump at their opportunity. They ask the priest to “Inquire of God” whether their present direction in scouting out the land will be successful. It is not said but seems probable that these scouts had not asked God for guidance before even setting out on their journey.

The reply. The passage does not explicitly say that the priest prayed to God. One possibility is that the priest thought fast and pretended to gain the Lord’s answer. Another is that he complied by seeking the Lord’s wisdom to protect his pride as a spiritual leader before the visitors. The latter assumes prayer, or else fakery. If prayer, it is that of a compromising man who is not serving God in one of the 48 cities for priestly ministry, but has sold out his soul to idol worship. God is emphatically against false gods (Ex. 20:3–5; Josh. 23:7–8; 24:15, 23; Judg. 2:2, 12, 15), hears those who fear Him (Ps. 33:19), is far from the wicked, and honors the prayer of the righteous (Prov. 15:29). The priest keeps his wits about the contact with God that the visitors request, is opportune, and comes through with a glib response crafted to please. At the same time, the Lord in providence can answer mercifully to give an inheritance to the Danites, in spite of the false worshiper’s failings and the Danites’ sins. They were guilty of not trusting God to help them possess the original land given as their inheritance near the Mediterranean in Philistine territory west and northwest of Judah’s claim (Josh. 19:40–48; Judg. 1:34–36). How different they were from Caleb, for example, who looked to God in faith for help to conquer lands (Num. 14:7–9; Josh. 14:6–14; 15:14–17). The people of Dan were spiritually adrift to fall into still other sins (cf. below).

The Levite “yes man” gives the Danites counsel, “Go in peace; your way is before the Lord” (Judg. 18:6), or “has the Lord’s approval” (NASB). When Dan’s fighting men get their scouts’ report and are en route to Laish, the five scouts steal the idols and other objects of worship from Micah’s shrine (v. 18). They superstitiously put their trust in these things, as Laban had depended on his idols (Gen. 31). The Levite again prostitutes himself for hire, going with the Danites in a sinful service as their idolatrous spiritual leader (19–20). A threat of death to a pursuing Micah sends him back home empty, having lost all around, without the genuine God and stripped even of his worthless gods (22–26). What he put his confidence in was a pitiful denial of what his name means, for Micah is a contraction of Micaiah, “Who is like Yahweh?”

After taking control of Laish, the army gave the rebuilt city the new name Dan, set up a religious center infested with idolatrous objects, and trusted in these as well as in the counterfeit priest (27–31).

Principles for prayer are not difficult to see. First, how wise to worship only the true God at whatever cost, yet how foolish to follow the lure of worshipping false gods. Second, a person may fancy he is in a way of grand success while in false worship, but the truth is that sooner or later he must give an account to the One who really is God. Third, one who is for hire to whoever has the highest bid for his services as in prayer is serving self, not God. Fourth, those who do not follow the Lord to gain victory by faith in Him (the Danites) may have a worldly triumph, but it is just self-deceiving without God.

Judges 20:18, 23, 26–28

Praying in Failure, Then Success

An interesting example here shows two cases of prayers followed by defeat, then a third prayer that gains victory.

The Atrocity in Benjamin (19:1–30)

A gang of Benjamite hoodlums in the town of Gibeah take turns ravishing a visiting Levite’s concubine, using her until she is dead. The Levite sends messengers with a macabre summons to the other tribes to avenge the atrocity. He dispatches a part of her dismembered body to each tribe, with the messenger supplying only some details to stoke a fire to right the wrong.

The Assembling against Benjamin (20:1–17)

An army of 400,000 masses, hears the Levite’s complete details, and sends investigators throughout Benjamite territory to confirm the crime and demand a handing over of the guilty. A refusal leads on to war.

The Appeal for God’s Will (20:18–48)

Prayer now precedes the warfare.

The prayers that fail (18–25). Two of these occur.

(1) The first prayer (18–22). The men of Israel, probably some representatives, went to Bethel to inquire of God. All they do is ask who will go first in the battle. God’s answer is Judah, as in Judges 1. The result, however, is disastrous, as Benjamin strikes down 22,000.

(2) The second prayer (23–25). This time it is said of those who prayed that they also wept until evening, and prayed in a question seeking whether to engage in battle. God answered to go, but again the result was a calamity as 18,000 fell.

What was wrong when God had answered their questions the first two times, yet they had suffered such defeats? It is not altogether clear, but some clues seem to provide a plausible explanation.

The prayer that avails (26–48). This third prayer vigil in verses 26–28 is marked by new indications of seriousness in those who pray. Sincere weeping can be a part of seeking God’s will, but more. Now fasting all day shows a sacrificial quest to have the Lord’s leading. More than that, the prayer summit is impacted by the first offering of sacrifices. And, significantly, these involve burnt offerings, completely consumed, symbolizing the worshipers’ total dedication of themselves. And with these are peace offerings, associated with gratitude for peace with God through His faithfulness (cf. Lev. 7:13).

A greater seriousness seems evident. A real dedication appears to enter the scene. It is similar to the principle of meaning business with God in 2 Chronicles 7:14 in self-humbling, prayer, seeking His face, and doing an about-face from wicked ways. God will hear, forgive sin, and heal the land.

Another new detail, not mentioned before, is a specific seeking of God’s mind through consulting His priest. Phinehas in the line of Aaron leads in prayer, seeking the Lord’s leading whether again to fight the Benjamites (28). He gets God’s answer for Israel to attack, and His pledge of a victory.

Results of prayer are far different this time. Victory is present, and it is great, bringing the conflict to an end. Benjamin’s numbers add up reasonably to the 26,700 (v. 15). For 1,100 fell the first two battles when Benjamin won, and verse 48 may be a part of that figure; 18,000 fell in verse 44, 5,000 in verse 45, then 2,000, in verse 45; 600 survived in verse 47, adding up to the 26,700.

Principles vital in prayer are apparent. Pray in real, aroused seriousness. Also, fasting is often a vital element in examples of God’s word. Third, true-hearted dedication to God (Rom. 12:1) as well as thanksgiving (cf. Phil. 4:6; 1 Thess. 5:18) are facets on which God sets much value.

Judges 21:2–4

Praying for God’s Will, Yet Doing Man’s Will

Prayer in the aspect of a question is prominent here.

Their Prayer for God’s Counsel (2–4)

Their previous plan (1). The men of tribes dealing with Benjamin about sin had pledged by oath not to “give” daughters to marry any of the 600 surviving Benjamites (cf. 20:47). Prayer was possibly a part of the oath itself, as often. Now they realize that the remnant can fade as a tribe unless the men have wives. Benjamite women had died in the total sack of Gibeah (20:37).

Their present prayer. A meeting convenes at Bethel because God’s ark is there at the time (20:26, 27). Delegates give some time to prayer (“until evening”), sitting “before God” as He met with them via His priests and the ark of His presence. Their concern was evident in tears and words. Weeping in true submission does touch the God of tender mercies, as later in Hezekiah’s tears when life seemed at an end (Isa. 38).

Then the question presses their sadness and caring about Benjamin. Though they dealt forthrightly when the tribe would not face up to sin and get right with God, they still did care. Why has this happened, that one of the tribes so long important to God and in Israel’s kinsman bonds should be missing, or virtually cut off (v. 6) from the tribal fullness?

Their passion for God’s interests and Israel’s even motivates offerings (4). The significance of the two kinds is no doubt the same as seen in the prayer burden of 20:26.

We do not read of God giving His will in a clear answer to the prayer. What His counsel would be is difficult to say as His wisdom is so far beyond our own. We do discover, however, that Israel apparently does things its own way by its own wisdom as the chapter continues.

Their Planning by Their Own Counsel (21:5–25)

It does not take the delegates long to figure a scheme. They are still concerned for the Benjamites (7). Since some of Manasseh, in the Jabesh-Gilead region east of the Jordan, had not cooperated in discipline on Benjamin, Israel destroyed the inhabitants except for 400 women who had never been married. These women they gave to the Benjamites, but 200 still lacked wives.

Israel could not break its pledge (1) and provide their own daughters to the other 200. They maintained the sanctity of the vow, keeping their word. But they advised the remaining men of Benjamin to wait in hiding near an outdoor dance in Shiloh and each grab a wife from the young women who came to the dance.

The passage does not give God’s approval of destroying Jabesh-Gilead or of the device to snatch wives. So the Israelites act on the logic that they do not “give” wives and violate their oath, but can give them in another sense by taking advantage of families in the Shiloh area. So can be the reasoning of men, and 21:25 explains the surprising maneuvers of men. They can even find a scheme to get around an oath, yet keep the oath. They can look good in their own eyes and convince themselves that they look good in God’s by keeping a pledge they made.

A couple of principles sift from this. First, we sometimes need long periods before God in searching prayer to know and follow His wisdom. Such extended vigils may not be seen often in our day of rush, but they are frequent in God’s Word and in church history. The examples can challenge us to take time to be holy, even in prolonged grappling to establish our steps. Second, those who pray may forfeit God’s direction if they cease too quickly to inquire of Him and fall back on their own scheme. It is better to wait and be sure, for haste can make waste.

Prayer in Judges has at times been exemplary, at other times selfserving. The book is filled by many twists in departing from God (cf. “Introduction”). So the human plan that follows the last prayer passage fits in with the strange climate so frequent in dark times.

Prayer in Ruth

Introduction

The Author

Samuel is a possibility, as the Jewish Talmud attributes the book to him. Today few accept this, but it can be the case. It is true that 1:1 appears to look back to the judges era as a thing of the past, yet Samuel was toward the end of this era and had a long sweep of time to look back upon. Also, reference to a custom in former times (4:7) appears to thrust this writing into a later era. However, this note could be to a custom which was quite old by the time of Ruth in the days of the judges (1:1). God had given it in His law generations earlier. Third, the genealogy carrying on to David (4:22) may have been updated during David’s day in a writing primarily by Samuel. That Solomon is not added to the list may suggest that the writing, or the updating, was before he became king. An updating by a later person is possible as Moses’ death could have been added to his writing (Deut. 34) and Joshua’s death to his (Josh. 24).

The Date

The times when Naomi and Ruth lived in Moab and came to Bethlehem can be earlier than the later date when a writer penned the accounts, or the record was updated as in 4:22.

The original events were during the days of the judges (1:1), in a span from Joshua’s death around 1385–1380 B.C. to Saul’s kingship starting around 1050 B.C. Some believe that Naomi wrote the account, and a much later hand extended the lineage to David. The date of writing the bulk of the book might be quite early or later, depending on who was the primary author. In any event, the authenticity of the book to be in the biblical canon need not be in any doubt.

The Title

The eleven times that Ruth is mentioned by name provide a pervasive reason to call this “the Book of Ruth.” It is not certain what the name means. Further good support for the title is pertinent. Ruth chooses to worship the Lord and turns away from Chemosh, the god of her Moabite people (Num. 21:29). She insists on staying with her mother-in-law, Naomi, to make her future with her when Naomi returns to her own land. Once there, Ruth faithfully gives herself in labor to provide for both. Her gratitude to Boaz for his courtesies during the harvest puts her in a shining light (Ruth 2:10, 13). Boaz prays for the Lord’s blessing on her for her kindness to Naomi (2:12) and later to him (3:10). And after becoming his wife, she is mother of the child Obed, who is in the family line to King David and later the Messiah (4:17–21; Matt. 1:1–17, espec. v. 5).

The Context of the Book

This briefest book so far in Scripture is set “in the days when the judges governed” (v. 1). That is not further defined within an era stretching from after Joshua’s death around 1385–1380 B.C. until the time of Samuel and Saul around 1050 B.C.

It does not affect the message of the narrative to pinpoint the exact time of the famine in Bethlehem (v. 1) or the Lord bringing it to an end (6). The theme is the same regardless, redemption of a man’s land to keep it in his family after his early death, and redemption of the family to keep the land for his heirs. The land and the lady (Ruth) gain this redemption in Chapters 3–4 as the drama mounts to its apex.

The Contrasts with the Book of Judges

When the reader reflects on the survey of the two books both in the same era, it is easy to see marked differences in the emphases. Some of these are:

Judges

Ruth

Tribal concerns (sin, deliverance)

Family and Personal

Redress of bondage

Romance

Liberty from enemies

Love between two people

Judges leading

Kinsman leading

Conquering of foes

Caring for family

Compromise to gods (often)

Commitment to God

Power in God’s plan

Pedigree in God’s plan

Military actions

Domestic actions

Set throughout Israel

Set in Bethlehem

Miracles

Providential working

Battlefields

Barley and wheat fields

Pressutbody

Peace the norm

The Concerns and Theme

Natural to the book is the focus of redemption. Boaz, a wealthy relative, redeems both Naomi and Ruth, in addition to the family property that Naomi inherited. Boaz, by analogy, depicts Christ, who is the believer’s menuchah, “resting place,” and Goel, “Kinsman Redeemer.” J. Vernon McGee, a famous Los Angeles pastor, now deceased, shows that such a redeemer have five traits: be a near relative, be willing to carry out the redemption, have the ability to do it, be free himself, and have the price of redemption (Ruth, The Romance of Redemption).

The Old Testament idea is based on a custom in which a family member could deliver himself or another in the family from duress (Lev. 25:47–49). He was the Goel, that is, “redeemer.” According to Leviticus 25, he could be a brother, uncle, uncle’s son, or some other blood relative. The redeemer, if he chose to take this obligation, could pay to effect a freeing from a debt to retain one’s land safely in the family, or purchase one out of slavery; or a person who is able can redeem himself (49). Jeremiah 32:7–15 illustrates a case of a relative redeeming land to keep family rights to its inheritance.

Other themes are interwoven in the Book of Ruth. One is God’s faithful covenant love in keeping His pledge (Gen. 12:1–3) not only to natural descendants of Abraham who believe (cf. Gen. 15:6), but those of all nations who trust in Him (Dan. 7:27). This theme reaches on into Romans 4, Galatians 3, Ephesians 2, and Revelation in the New Testament (cf. Gal. 3:26–29; Eph. 2:11–22; Rev. 7:9ff.). Ruth was from an outside nation, the Moabites, but emphatically gave herself to God (Ruth 1:16–17), as even Boaz attested later (2:12). Another theme is the walk of faith that bears fruit in a life faithful to the Lord. Abraham displayed this (Gen. 22; James 2:21–23), and Ruth does as well.

With its perspectives, the book is like a bright star shining through a cloudy sky coming in the often dark times of Judges. At least seven concerns emerge: (1) It instructs Israel and also believers today about David’s family lineage, tracing the blood-line leading to the ultimate king fulfilling God’s prediction of kings (Gen. 17:6; Ruth 4:17–22). (2) It spotlights virtues of its chief characters, commending devotion, love, the loyalty of Ruth and the kindness of Boaz. (3) It illustrates an actual case of the Kinsman-Redeemer custom in Israel. (4) It gives a historical link between the time of the judges (1:1) and the time of the kings as it mentions David, though possibly being set in Gideon’s day when a famine prevailed (Judg. 6:3, 4; Ruth 1:1). (5) It is a vivid example of a Gentile accepted upon faith into the blessing of the covenant. (6) It points out the faithfulness of some in a period of widespread unfaithfulness. (7) It lifts up the ideal of pure and simple love and wedlock, which is a flash of light against the midnight of the era reflected in Judges 17–21.

The Outline

Four segments trace the sequence.

I.  The Resolve of Ruth (Chap. 1)

II.  The Resourcefulness of Ruth (Chap. 2)

III. The Request of Ruth (Chap. 3)

IV. The Reward of Ruth (Chap. 4; cf. 2:12)

The Relation to Prayer

Ten utterances of prayer in the four chapters show faith in the ordinary experiences of home and field. These illustrate how prayer was woven into the fabric of everyday existence for the godly in Israel. Given this window into the times, these may well reflect the far more pervasive place prayer had in many lives than the selected examples mostly drawn from leaders in Judges.

Nine of the ten are intercessory prayer wishes invoking God’s blessing (1:9; 2:4 twice, 12, 19–20, twice; 3:10; 4:11–12, prayer in four aspects; 4: l4b-15, a wish in two aspects). The remaining tenth case is a voicing of blessing to God who is worthy of praiseful exaltation (4:14a).

Ruth 1:9

Naomi’s Intercession for Her Relatives

The Adversity a Family Faced (1:1–5)

Elimelech in famine had taken his wife and two sons 75–80 miles away from Bethlehem to find sustenance in Moab. The sons married Moabite women. All three men died within a ten-year period, leaving the wife Naomi and her two daughters-in-law in a difficult predicament.

The Advice Naomi Gave (6–8a)

Seeking survival, Naomi started back to Bethlehem where she could rejoin family. She had also heard that God had given encouraging times back home, and there she might find hope. She counselled both daughters-in-law to remain in their native land, with their mothers. The counsel leads into prayer.

The Appeal Naomi Made to God (8b, 9)

Here is intercession in the form of an invocation appealing for God’s work in caring for the two kinswomen. It is in two phases.

The general request (compassion). Naomi pleads that the Lord will show kindness in their future, a sweeping request for their welfare. She leaves the details to the wisdom, power and love of God. Her advocacy in their interest takes wings in the encouragement she feels about God being kind to them as they have been kind to her husband, sons and her. This in principle is consistent with the Lord promising blessing on those who bless His people (Gen. 12:1–3). It is not that the kind deeds merit His return in a kind of pay plan, contrary to grace. Rather the deeds show a general disposition of kindly regard toward His people, and Him.

The specific desire (contentment). Naomi prays that the Lord will arrange circumstances so as to lead the women into new marriages, and contentment in satisfying domestic needs. As Abraham could pray for the good of people in Philistia (Gen. 12, 20), Naomi can for the welfare of these so close to her heart in Moab.

The Answers of the Women (10–18)

The conviction of the two (10). Both preferred going back with Naomi to her people. This may or may not indicate that Orpah, who eventually remains in Moab, had made a commitment to this people and to their God while in this Israelite family circle in Moab. At any rate, God would still be able to work in her life in this unlikely place, though her spiritual status is uncertain.

The counsel of Naomi (11–13). She insists on their finding their future in their own land. Twice she says “return,” and once “go.” She is not trying to get rid of them in an unlovely way, but thinking in a considerate way of their good. Whether her counsel is finally best is open to debate since the Israelite circle of influences to trust God would be so much an advantage.

Naomi’s focus is on the women’s possibility for marriage. Why should they accompany her away when she can give them no husbands? Even if she herself had a husband and raised sons, it would require years of waiting, with hardships. She rates her own predicament harder than theirs since she is older, and they at least are young enough to have hope to remarry. Her prayer and counsel drifts into feeling sorry for herself, embittered about the life the Lord has now dealt her. Even in prayer, one needs to erect watchful guards. It glorifies God to saturate the prayer life with confidences in God’s goodness now and faithfulness in the future, not indulge in self-pity that amounts to God-dishonoring whining.

The choices of the women (14–18). Both kinswomen wept in strong passion about this crucial choice. It was difficult to part with this mother-in-law, also threatening to face the future.

(1) Orpah’s choice. It is, as mentioned, not certain what her choice would mean spiritually. It may have been in the final analysis for the gods. That would be the saturation in the pagan land. At least that is the conclusion Naomi draws from Orpah’s turning back: “back to her people and her gods.” It also is the rather natural contrast to Ruth’s clear-cut conviction for God. How weighty the value choices people make at the places of going on, or going back!

(2) Ruth’s choice. Three things mark it out.

First, her persistence is obvious. Even when Naomi gazes back where Orpah is already going away (observe “has gone back”) and encourages Ruth to join her, Ruth is firm. She asks Naomi not to keep up the talk about going back from her. Her mind is made up. The utterance of it is one of the most dramatic value choices in all of God’s word. “Where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried.” This lady is going all the way! She puts where she stands beyond all doubt.

Second, her prayer is firm as flint (17b). “May the Lord do so to me (i.e., work in accord with this choice, in blessing) or worse if anything but death parts you and me.” It is an oath prayer, a pledge of her follow-through and a yearning for God’s part in blessing it. Negatively, it is a desire to face discipline if she fails to stick with it.

Third, Naomi’s perception of Ruth’s choice is unmistakable, as is her permission to go with her.

The Arrival in Bethlehem (19–22)

The adversity has been faced so far. The advice has been given to go back. The appeal has been pled before God for the two women. The answers they give are initially the same but later issue in quite different choices. Ruth’s own appeal to God is sincere and laden with spiritual resolve. So now the mother-in-law and the daughter-in-law take the road to Bethlehem.

They go in late April, for it is the time of barley harvest. They arrive as the center of a stir after Naomi has been away about ten years. She voices again her conception that El Shaddai (the strong God) has given her a bitter portion. Having gone away full (better off than she had realized, with a husband and two sons), she is back empty. How lacking she is in perception, for with her is one of the finest flowers that ever bloomed in Israel, this young woman Ruth who loves her and loves God. How full Naomi actually is with such a kinswoman and such a God, El Shaddai. Yet she permits her life to be shadowed by the negative as she mentions even a second time that the Lord is down on her.

As the story progresses to other scenes, Naomi will see how good God really is. And she will realize the treasure she has in this woman who insisted on never leaving her.

At this point we can sum up principles relating to Ruth 1:8–9 and 11. First, one vital gesture our intercession to God can make is a bid that He show kindness to another person. Second, prayer can generously seek a temporal, common grace asset even for those in pagan homes. This could be with the hope that one out of a believing home could influence the marital partner to worship the true God (cf. 1 Pet. 3:1).

Tnird, it must honor the Lord when sincerity draws His name into a proper ambition as the moral monitor in one’s keeping true to the aim. Fourth, seek through prayer to be loyal all the way to death to another who follows God.

Ruth 2:4, 12

Three Prayers Wishing Blessing

A pair of prayers appear in a barley field as Boaz the boss returns to his workers with a greeting and they respond in kind. A third comes in verse 12. Such wishes today, as in any time, could be mere comments of friendliness simply following a habit. In that case they would not be a form of prayer. As has often been clear in this study already, invocations in effect calling on God to confer His blessing on others are a valid form of prayer. In the mouth of those conscious of God’s presence in all of life’s aspects, they are not a mere form or facade, but intended to invite God’s action.

Today such utterances might be politeness alone, or real prayer. The motive or intent remains a key.

Prelude to the Prayers (1–3)

Whereas Chapter 1 brought the account to the arrival of the women at harvest time, Chapter 2 shifts to a scene in the field. Its focus is immediately on the harvest boss, and the relation he will cultivate with Ruth.

The drama moves in three phases here.

The profile of Boaz. He is defined right away to be a relative of Naomi in the family of her deceased husband Elimelech. This sets the stage for the movement toward his kinsman work of Chapters 3–4. He also is described by the expression, ish gibbor hayil, sometimes translated “mighty man of valor.” The phrase can be a compliment in any or all of four realms. (1) Strength, sometimes physically; (2) a sterling standard of moral life, either a man or a woman as Ruth in 3:11 and the woman in Proverbs 31:10; (3) soldiery in standout prowess (Judg. 6:12; 11:1); or (4) stature in the social sphere as one influential and respected.

In Boaz’s case, (2) and (4) fit the book aptly, and (1) is possible although strength physically is never mentioned.

As a farmer of some success, hiring workers, Boaz is enjoying blessing God promised to those who obeyed Him in faith (Lev. 26; Deut. 28). This is in contrast to judgment for sin as often in Judges.

The purpose of Ruth. She had no lazy bone in her body. She desires to glean grain. And she is aware of a need to find favor from a farmer who will permit this. Perhaps her husband or Naomi had told her of the kindness God taught Israelites when harvesters left some grain for the poor, to help them (Lev. 19:9; 23:22). She no doubt also knew that the unmerciful could cast aside this custom.

The portion Ruth chooses. It is not clear that Ruth went right to the field of Boaz. Whether immediately or in due time her gleaning was in that portion. God must have blessed her by guiding her although she was not yet aware of it. The answer Naomi had prayed for her in 1:9 was beginning to come into shape, by a different way than Naomi had realized. And Ruth was receiving early movements in the blessing supplying what she longed for in her own prayer of 1:17. Naomi, at home, may have been praying again as well, before her prayer of 2:19.

The Prayers of the Harvesters (4)

The greeting of Boaz. It is actually what he prayerfully bids God to do for his workers. “May the Lord be with you.” Intended out of a godly generosity seeking God’s blessing, it is as much a prayer in essence as when the priests uttered the “may the Lord” invocations of Numbers 6:22–27.

The greeting of his crew. Like begets like. They, in turn, greet the boss with a prayer for His blessing on Boaz. Such a prayer, wishing from the heart God’s compassions, could have preceded and followed their daily work and been an invocation in their thoughts and lips even as they worked. Certainly it is so with godly workers today, who appreciate godly leaders and uphold them in their yearnings before the Lord. This can be a spice of life, a tone, a relish as one lives in a sense of God’s presence and seeks to pray His blessing for all things.

The connection with prayer continues as the verses flow on.

Boaz’s Pleasure with Ruth (5–17)

His interest (5–7). The new woman among the crew attracted the boss’s eye right away. He inquired of his foreman whose young woman this was. He had never seen her before, and wondered how he could have missed her, and which family she was from.

If Boaz caught his breath when he first saw Ruth, the foreman’s answer no doubt quickened his heartbeat. She was not just anybody. She was attached to Naomi, and single. For “all the city” had heard of Naomi’s return, and details had reached Boaz, as is clear in 2:11. He just had not seen the young woman until now, and it had not dawned on him this was the same person.

So, this day she had come to his field! Boaz lost no time.

His invitation (8–11). Boaz spoke to his workers, then was drawn right to the woman. His words to her were kind. He did not want her to shift to another field, but to glean after his reapers. He assured her his servants were under his orders not to interfere with her work. More than even that, the drinking water was for her too.

Ruth is overwhelmed by such courtesy. She throws herself prostrate before the boss in respectful gratitude. She is totally impressed that the man would show such kindnesses to her, a foreigner.

Boaz graciously explains. He has been told of her many deeds to help Naomi after Ruth’s former husband died. Boaz knows of her sacrifice, leaving her initial family and the land of her birth, also of her brave venture coming among a people she did not know.

His invocation (12, 13). All this leads the man to utter words meant as a prayer, words spoken to Ruth for her benefit but beyond her to God in her presence. It is like a believer today speaking in conversation with another person, then voicing a prayer out loud heard by the person and God.

Boaz is zealous for the Lord’s attention to give Ruth reward for her labor. God answers that prayer in blessing her work efforts with His success, as in the favor here and later before Boaz. And the essence of it could go on in her work the rest of her life. Boaz also prays desiring her wages to be full. Certainly God made them so with food in the field (14), help in getting more grain that she herself was free to gather (16), Boaz’s additional gift of grain (3:15), his hand in marriage, a child, and so much more.

In his prayer for her blessing, Boaz asks for fullness, and certainly God’s answer is bountiful. Added to the physical supply given her would be the joy of a man she loved and of a son, Obed. And more than even this was the presence of the God she had chosen in Moab. Boaz is mindful of that spiritual relationship and all it held. The blessing he interceded for on her behalf was from “the Lord, the God of Israel, under whose wings you have come to seek refuge.” That wingspread is a picture of a God who is sufficient in His presence, provision and protection. Boaz conceived of His God, her God as like a great bird, perhaps an eagle (cf. Ex. 19:4; Deut. 32:11). God was her asset, as the eagle with its mighty, extended wings drew its eaglets near, brought them all they needed, and shielded them from harm.

Ruth’s again is deeply touched by such compassion. She is stirred by his favor that is a comfort when she needs it, his words that have lifted her. And all this, she humbly reasons, comes to a woman who has no relationship with Boaz, as his maids do (cf. v. 8), no link by which to expect any help.

His interest continued (14–16). Boaz’s courtesies extend even to inviting Ruth to the meal the workers enjoy. He gives his own hospitality to satisfy her, and orders his workers to help her do especially well. These acts of cordiality prepare for the next prayer.

Four principles emerge. First, it honors the Lord when one sincerely prays “The Lord be with you” or “bless you.” This is similar to the New Testament appeal, such as in Paul, for God’s grace to be with believers (cf. Gal. 6:18). Second, prayer to God on one person’s lips can prompt reciprocal prayer on others’ tongues. Like begets like. Third, it is in harmony with God’s Word to pray that He will give recompense to honor a believer’s work (cf. 1 Sam. 2:3, 30). Fourth, the person who prays aright can also expect that God’s blessing for one’s labor will be full.

Ruth 2:19–20

Naomi’s Two Prayers to Bless Boaz

The Provision for Both Women (17, 18)

Ruth reports home at day’s end with enough grain to supply both Naomi and herself.

The Prayer of Naomi for Boaz (19, 20)

At first, the mother-in-law invokes God’s blessing on whoever the owner of the field was where Ruth gleaned (19). She did not know yet the identity of the man. Of course God did, and He would answer the prayer. God always knows everything when His servants pray though they do not! His answers can leap far beyond what the intercessor imagines (Eph. 3:20).

Probably that general prayer prompted Ruth to supply more information. The man Naomi had prayed for, she explains, was Boaz. Then Naomi prays a second time for God’s blessing on him. She requests this in light of Boaz’s “kindness to the living [Naomi and Ruth as well as others] and the dead [his deceased relative, Elimelech, and two nephews].” His kindness had not merited God’s favor, for the blessing was of grace from a God of an unconditional covenant to bless. But the man’s kindness had manifested God’s own gracious character by faith that obeyed, and of course God would bless what was consistent with Him, all in grace.

Naomi is quick to come to a crucial point. Why, the relative is not only kind, “he is one of our closest relatives.” It will not take Naomi much longer to think the thought God no doubt God moves her to think, the fitting possibility of “match making” in 3:1–4. The purposes being worked out are not just those of people; they are God’s, who inclines them so that His will becomes theirs.

The Persistence of Ruth (21–23)

The women agree that it is wise for Ruth to continue gleaning in the harvest of Boaz. The days pass on through barley harvest in late April and early May and into the wheat harvest of late May and early June.

Reflect on principles. First, even when a person asks God to bless another whose identity he does not know, God Himself knows how to direct the favor. Second, one way to pray is for God’s benefit in grace to rest on a member of the family.

Ruth 3:10

Prayer on a Threshing Floor

An interesting study is that of places where people pray in Scripture. Adam and Eve prayed in the garden, Abraham out under the stars, Jacob on the bank of a creek, Moses by a burning bush, Joshua outside his camp, Gideon at a winepress, Samson in a Philistine court, and Jonah in a great fish. In the case here, Boaz prays on a threshing floor, no doubt in whispered tones to keep Ruth’s reputation safe.

Ruth’s Presence on the Threshing Floor (1–9)

Naomi’s resourcefulness (1–4). Thoughts that have ticked in the woman’s mind, no doubt at God’s own prompting, now take sound in words. She has wisdom to counsel Ruth on what she should do.

It is clear here that Naomi is lovingly considerate. She seeks Ruth’s security so that she may realize the fulfillment a young woman yet can enjoy (1). Boaz is a kinsman, and he can take Ruth in marriage his mind is inclined to, carrying on the inheritance of Ruth’s husband who died. Naomi’s sage advice is for Ruth to get herself all dolled up and follow a custom of uncovering a man’s feet.

The kinsman right goes back to God’s merciful provision for families in Leviticus 25. When a husband died, his brother could marry his widow and redeem his property to keep it in the family, lest she was unable to pay debts. More of this appears in Deuteronomy 25:5–10. Should the male relative nearest in line forfeit the right, the next in line could act on it. Here it will turn out that Boaz is the second in line, and when the first or nearer family member declines, the door opens to Boaz. A person who was such a redeemer (from the Hebrew goel) was a “protector, vindicator” who upheld family rights (cf. Job 19:25).

The custom of a man spreading his covering over a woman was a gesture of willingness to marry her (Ezek. 16:8). The practice is still known among Arabs today. In a far greater sense, God clothes those who become members of His redemptive family with garments of righteousness (cf. Isa. 61:9; Rev. 3:4–5; 7:14; 19:8).

Ruth’s readiness (5–8). Apparently she has fallen in love with Boaz by now, and is ready to follow a custom regarded as decent. She is prepared to do all that Naomi had counselled. So she dresses up, not in any indecent fashion, but evidently normal good clothing with a mantle big enough for Boaz to give her a gift of grain later. Boaz, having finished his evening meal, retired near the pile of grain. Ruth came quietly, uncovered his feet, and lay down beyond his feet (cf. 8).

A charge of impropriety is misguided and unreasonable. To uncover the “feet” means just that, not uncover the “waist” or entire body for sexual intimacy as some falsify it. It was an act to awaken the man when his feet became cold. Ruth’s position beyond the man’s feet was uncompromising, a place of submission and of petition, which suits her purpose for being here. Boaz esteems her for her sterling character (10, 11), for his phrase for her excellence (11) is that which describes the virtuous woman in Proverbs 31:10.

Her request (9). As planned, the man awoke probably from the cold his feet felt, and sensed that somebody was nearby. He bent forward (Ruth was not beside him!) and for the first time was aware that it was a woman and that she was lying modestly beyond his feet.

He did not recognize Ruth in the darkness. “Who are you?” was natural. She replied, “I am Ruth your maid. So spread your covering over your maid, for you are a close relative.” That is not being immodestly forward. It is acting on opportunity, following the urge of good counsel and love, but not out of place. Nor does Boaz draw back thinking the woman a bit pushy. She has given him a straightforward answer, free of any deceit as to her request. Her drama is not lust but a longing reaching out for a legitimate relationship and opportunity to share with him a fulfillment in their interest (love) and his future (land inheritance).

How does he react to all of this?

Boaz’s Prayer on the Threshing Floor (10)

The prayer itself. He recognizes Ruth’s act as a refreshing thing, worthy of blessing from the Lord. For this his prayer invokes God’s attention to her, seeking favor for her as he himself has so generously given in Chapter 2.

After his brief prayer, he explains. What he reads in her present brave gesture is a showing of kindness. And it is even greater kindness to him than she showed in the barley and wheat fields. The prospect of marriage with her is, in his esteem, a great prize. He commends her that her kindness is unusual for a woman in that she has not sought a relationship with any of the young men, poor or rich. It is gratifying to him that if wealth was what drove her she might have sought that and a younger man too. That he feels she might realistically pursue such a course may suggest that he thought her beautiful.

His plans (11f.). This is closely related to the prayer and the explanation of it above. Boaz does three things.

(1) He consents to marry her. He is as ready as she, and love must be inspiring his answer, “yes.”

(2) He compliments her further. In fact, he pays her the highest compliment of all his people in the city! They are convinced, as he is, that she is a “woman of excellence.” Just as he is a man of excellence (2:1, man of valor), Ruth is what Proverbs 12:4 and 31:10 describe as a woman of the highest praise.

(3) He concentrates his efforts for her. He wants to marry her according to the redemption custom. One problem, however, he must be honest about, for he is a man of character that she well respects. Another relative is closer than him and by law has the first choice.

That must have hurt him when he said it. Perhaps he swallowed hard. How much praying he did that God would clear the way the passage does not say. It would have been a matter of high motivation for him, no doubt. And the words must have hurt Ruth, too. She, too, would have a lot of thinking and praying to do. Boaz assures her he will concentrate on resolving this matter.

Boaz displays his tender regard for Ruth by carefulness to protect her good name. He will not allow her to be thought impure by people learning of her being at the threshing floor and not knowing her real motives, or his. He bids her goodbye while the darkness is still concealing, and sends her off with a lavish gift of grain.

A principle of prayer here is to pray (10) in line with what God’s will in His word shows He would be pleased to do. Another is to pray matters that touch one’s personal life very dearly, for we are human and have some valid human joys that encourage prayer to God. These need, in discipline, to be placed in the right perspective with what we can desire in His will and what is good for another person. A third guideline is to let prayer for the opposite gender be sincere and pure. Fourth, prayer for another can be a celebration for that person’s qualities that please God.

Fifth, consistent upholding in honest ways of the person prayed for can show godly sincerity. Sixth, in prayer for one with whom romance is in the air, focus on aspects that prize the will of God.

Ruth 4:11, 14–15

Prayer in Relation to a Kinsman

The Procedure of the Kinsman Redeemer (4:1–11a)

Boaz presented the matter to the nearer kinsman in the presence of ten witnesses. The relative at first agreed to exercise his right, but Boaz then qualified the case by further detail. The present redemption was not only of the land but of the lady. At this the relative backed out. To draw another person, Ruth, into the transaction with its possibility of future children would complicate the man’s existing inheritance due to his immediate family. He must have had another heir, or heirs, who would then have their portions divided into lesser shares if he carried this matter through.

A custom was brought in to seal the freedom given Boaz to marry Ruth and redeem the land. The nearer relative took off his sandal. The sandal was a symbol of the foot walking in it to possess the land. To remove the sandal and hand it to another man was a sign of removing from oneself the right to inherit the land, and acknowledging it goes to another. Boaz asked the ten witnesses to attest officially his legal receiving of the right to the land and the lady.

The Prayer of the Witnesses (11b, c)

Not only the ten elders of verse 2 but all the people at the court session became witnesses. They pray corporately, possibly as a spokesman articulates what they all feel. And the prayer is a single invocation, though it specifies two details.

For blessing on the posterity (11b). This is primarily with regard to the woman Boaz agrees to marry. They invoke God’s blessing to give Ruth vitality in having children. The prime analogy they adduce is Rachel and Leah from whom Jacob’s twelve sons and the tribes sprang.

For blessing in the prosperity (11c, 12). Now the prayer focus shifts more to Boaz. May God help him have success in material things and in renown in his area, Bethlehem. And may his house (descendants) be analogous to that of Perez who was born to Judah by Tamar (Gen. 38). The significance of this, as the Lord seems to prompt their prayer in accord with His will, is that Perez (18) is in the genealogy leading to David (22). God would know the significance in His plan for Perez and his line as it fitted with His will to raise up kings in Abraham’s line (Gen. 17:6) and Judah’s (49:10). He would bring this on to David, though those in Boaz’s day did not know that. The writer, later bringing the account up to date in David’s day, long after Boaz’s transaction, would be aware of it.

The prayer, then, is for great blessing on Boaz and Ruth in the plan of the God who answers.

The Provision of a Son (13)

The wedding followed, and the two enjoyed the intimacy God had willed (cf. Gen. 2:24). By God’s enablement, Ruth conceived; it was not merely a foregone conclusion resulting from human ability. The two welcomed a son. Another prayer is natural on this glad day.

The Prayer of the Women (14, 15)

Here the prayer involves a blessing giving praiseful credit to the Lord (14a), then one intercessory wish invoking God’s benefit in respect to two details.

Women rejoicing with the couple speak to Naomi, their words at this point actually voicing a prayer. First, they express thanksgiving to the Lord on behalf of the grandmother especially. They credit Him with the son, a redeemer who will carry on the family tree and the inheritance. After this recognition of God, they intercede that the son’s name will become famous among his people. Of course it did, for Obed’s presence in the kingly genealogy (21) would be before his people, even those of all nations (Matt. 1:5).

In another facet of their intercession, the women summon God’s blessing that this child will be a tonic to Naomi in her older years. May the Lord work that he is a restorer to rejuvenate her life (grandmothers often can identify with that) and a sustainer to make her senior days fulfilling. The bitterness she has known (1:13, 20) can be overcome by joyful sweetness. How well these praying women have come to know the preciousness of this jewel, Boaz’s bride, to Naomi also. Ruth loves Naomi and is proving better to her than if she had seven sons, a number to express blessing that is full.

The Pedigree of the Son (16–22)

A heart-warming love story and chronicle of God’s faithfulness in providing a kinsman redeemer closes with a genealogy linking Boaz and Obed back with earlier men and forward as far as David. In the larger context of God’s word, the movement is on even to the greater David, the King Himself, Jesus Christ, “son of David, son of Abraham” (Matt. 1:1, 5).

It is significant that the list runs on to David, and that other Scripture continues it to Jesus the son of David. For all that Boaz is in the book as the kinsman redeemer of his day is an illustration of Christ as an even greater Kinsman Redeemer. He is truly in the right line that God marked out, that of Judah, for His coming king (Gen. 49:10; cf. Ezek. 21:26, 27). And He is the Redeemer for those of Israel and all peoples of faith God promised to bless in His covenant with Abraham (Gen. 12:1–3). His plans for the people of faith who would comprise His bride would form an even greater love story than the beautiful love book of Boaz and Ruth.

Principles flow from the passage. First, prayer for a marriage can quite aptly dwell on God’s blessing in children, provision of things needed (cf. Phil. 4:19), and the two being useful where God puts them. Second, season prayer with thanksgiving (Phil. 4:6). Third, faith’s vision can stir prayer for God’s blessing even years later in a life’s impact, and even in the farther future (cf. Solomon in 1 Kgs. 8).

Prayer in 1 Samuel

Introduction

The book opens in the latter days of the judges, nearly three centuries after the start of Judges and after the Book of Ruth.

The Author

Only God, the holy angels and the people of the ancient time know who wrote 1 and 2 Samuel. Tradition in the Jewish Talmud regards a portion of our present 1 Samuel as by the prophet and priest by that name (Baba Bathra, 14b). This is possible since he was the greatest spiritual leader in Chapters 1–25, and 25:1 mentions his death. Inspired Scripture claims that the acts of David are written by Samuel, another prophet Nathan, and a seer named Gad (1 Chr. 29:29). Samuel might have completed 1 Samuel 1–24 before his death in 25:1, delving into the days of David’s rise toward kingship (Chaps. 16–24). The other writers could have written their parts of 1 Samuel 25–1 Chronicles.

A problem in the Samuel view, at least after his death, is 1 Samuel 27:6. The writer mentions that King Achish of the Philistine Gath gave David Ziklag, which “has belonged to the kings of Judah to this day.” This assumes that time has moved long past Samuel’s day and well into at least the United Kingdom succession of Judean kings.

TheDate

With authorship by Samuel and others after him, the time of writing might have covered the span of ca. 1000–950 B.C. A later date, such as late in the kings era, seems improbable since the two books nowhere mention the fall of the northern kingdom and its capital Samaria in 722 B.C. However, as early as 1 Samuel 11:8, the record mentions Israel and Judah as distinct entities (cf. also 17:52; 18:16; 2 Sam. 5:5; 11:11; 12:8; 19:42–43; 24:1, 9). A writer after Samuel’s death in 25:1 may have made insertions in the record that came to him, as would be natural in updating the account.

The Title

The books we know as 1 Samuel and 2 Samuel were, in their earliest existence, one unit in the Hebrew scriptures, “The Book of Samuel.” This in itself appears to assume, quite early, Samuel’s prominent role. Later the Septuagint Greek translation ca. 150 B.C. divided the material into Books of the Kingdom A and B, viewing our 1 and 2 Kings as the third and fourth books of the Kingdom. Centuries after this, the Latin Vulgate translation put the name “Samuel” for both books. The first use of 1 and 2 Samuel was in the Hebrew Bible in the Christian era, ca. 1448, and the distinction came into the English Bible.

Samuel’s name over the books is reasonable in light of the very early Hebrew recognition as well as the man’s prominence as a leader in Israel (cf. the theme below).

The Theme

Several emphases pervade 1 Samuel.

One is the rise and ministry of Samuel, the great priest and prophet, renowned for his spiritual leadership of his people as in 1 Samuel 7, 12, 15, and so on. His name would be revered later for his effectiveness in prayer (Ps. 99:6; Jer. 15:1), and he led Israel from the days of the judges through the transition to the kings, Saul (1 Sam. 9–31), and David in his gradual rise to power beginning with his early anointing (16:8–13).

A further main current on its own is Israel’s clamor for a king and God’s initially giving them the kind of king (Saul) who titillated their own hasty, surface instincts (Chaps. 7–10; cf. 9:2; 16:7). This came about despite such earlier sentiment as Gideon’s to be a judge and not a king (Judg. 8:23), and wisdom in 1 Samuel itself about God being their king, whom they were in effect rejecting (8:7; 12:12). Later, God gave them His kind of king, David. For they were not wrong in wanting a king, but in their motive of wanting one in place of the Lord. God had earlier shown His own plan to give them a king in the line of Judah (Gen. 49:8–12), and scriptures had mentioned kings as in His intent (Gen. 17:6, 16; 35:11). Deuteronomy had even mentioned cautions to honor when they should have a king (17:14–20). And Hannah in her song to God’s honor, voices the first specific expectation of the Lord’s “anointed” one on the throne (2:10; cf. 9:6).

A related theme is David’s rise in the favor of God and Israel to be the king. God leads Samuel to anoint him in his teenage years (16:1–13). In this passage several things stand out. God says of Saul “I have rejected him from being king” (v. 1), “I will send you to Jesse..., for I have selected a king for Myself among his sons” (1), God’s specific bypassing of David’s brothers (6–10), Samuel asking if Jesse has yet another son (11), God’s acceptance of David (12), Samuel’s anointing of David (13), “the Spirit of the Lord came mightily upon David from that day forward” (13), and so forth. David gains popular acclaim (18:7–8, 16), and has God’s support to prosper (12, 14; cf. 13:14; 15:28–29).

With the above thematic lines, God works in sovereign power to accomplish His will. His power is obvious in answering Hannah’s pleading for a son (1 Sam. 1–2). It appears in His defending the Ark of the Covenant as He topples the Philistine god before it and brings pressure on those who wrongly hold the Ark (Chap. 5). He has the ability to reject Saul and bring David on toward kingship. He brings thunder and rain and answers prayer with victory in battle (Chaps. 7, 12; cf. also Chap. 30). When David goes against the human odds in fighting the mighty Philistine champion Goliath, the Lord gives his anointed one a complete victory (Chap. 17). In that account, verses 45–47 stand out in exalting the Lord. In various further episodes God works to protect David against Saul and show him favor over this king who is on his downward slide due to sin (24:1–22; 26:1–25). And the Lord’s power even causes Samuel to reappear after he has died (28:8–25).

The Outline

I.   Samuel—the Last Judge (Chaps. 1–8)

II.  Saul—the First King (Chaps. 9–15) He is disqualified by his offering (13:1–23), his order (14:1–52), and his obstinacy (15:1–35).

III. The Rise of David and Decline of Saul (Chaps. 16–31)

This develops the emergence of David as God’s choice for king (16:1–19:17), then David’s exile and Saul’s eclipse (19:18–31:13). Most conspicuous here is David’s movements fleeing to escape Saul, the two times he spares the life of the king who would snuff out his own life, and Saul’s death.

The Relation to Prayer

This is evident in several ways.

Prayer’s permeation. More than fifty distinct references to prayer occur from 1:10–11 to 30:8, and explicit prayer is mentioned in at least twenty-three of the thirty-one chapters. Some of these are not listed separately later as sections devoted to prayer. An example is 9:13, which is a passing reference to Samuel coming to “bless” the sacrifice. In such a case, Samuel would pray, that is ask (invoke) the Lord’s blessing on the offering. There also are instances of people vowing before the Lord. These, too, would be instances of prayer. One can see several cases (for instance, 19:16; 20:17).

Prayer’s parts. Several normative aspects of biblical prayer appear. Examples are easy to find, as follows.

(1) Petition. Hannah appeals to have a son (1:10–11), and David seeks guidance from the Lord (30:8). As can be seen below in (7), some questions are in effect a way of making petition for God’s counsel. And another kind of petition is in David’s asking that the Lord forbid him from hurting Saul, God’s anointed king (26:11). Wish prayers of “may God give a certain blessing” occur (cf. David’s “may my life be highly valued in the sight of the Lord,” 26:24).

(2) Intercession. Samuel is a stand-out example in beseeching God on behalf of his people (Chaps. 7, 12) and praying all night in grief over Saul’s sin and rejection from being king (15:11).

(3) Praise/thanks. This is an underlying impetus driving Hannah’s prayerful song in 2:1–10. Her magnifying of the Lord often comes in reciting or affirming what God has done. David blesses the Lord in a tribute of thanksgiving/praise for His sending Abigail to meet him with kindness (25:32), and shortly after this blesses Him for His help in letting the evil Nabal die (vv. 38–39).

(4) Confession. Saul acknowledges his sin to Samuel, and probably through this great spokesman of God to the Lord Himself, whom he disobeyed (15:24–25, 30).

(5) Affirmations. Hannah recounts things about the Lord (cf. 3), and Samuel declares his instant availability to hear when the Lord speaks, the Hebrew hanani, “Here I am” (3:4, 6, 8). Later, this leader repeats words of Israel’s clamor to have a king in the presence of God (8:21).

(6) Calling for God’s blessing. Samuel calls for this favor to be on his people when he leads in sacrifice at a town called Zuph (9:13). Earlier, wish prayers are evident (“may the Lord”) on the lips of Eli (1:17) and Elkanah (1:23). This is actually a form of point (2) above, Intercession.

(7) Questions. Prayer in Scripture is often in this form. Examples in 1 Samuel are frequent, not in upstart challenge to the Lord but in sincere desire to receive His input for guidance. One prime case is Samuel’s questioning when he feels danger before King Saul in going to anoint David as God has directed (16:2). Another instance is in people of Benjamin inquiring of the Lord if Saul has come, and the Lord’s answer that this man, reluctant to take the throne, has secreted himself away among the baggage (10:22). Urgency relating to battle moves men to ask God what move to make (Saul, 14:37, 41; David, 23:2, 4, 10–12; 30:8). The priest Ahimelech and other priests met death at Saul’s evil order for inquiring of God to help David (22:10, 15)

(8) Vows. These binding obligations are rather frequent on the Old Testament pages, as they are here. Hannah pledges that if God will help her give birth to a son, she will dedicate him in a Nazirite vow to Him all of his life (1:11; cf. her integrity in 28). Elkanah traveled to the tabernacle in Shiloh to offer a sacrifice and pay a vow, that is, complete it faithfully (1:21).

(9) Oaths. These have in common with vows that they are pledges that obligate a person. Yet they are a bit distinct in two respects: they are a kind of petition appealing to God, and they invoke Him to witness to the integrity of a pledge and bless or judge in accord with this. Saul, pressed to win in battle, bound his soldiers under oath, invoking God’s curse on any who took time out to eat when he felt it urgent that they push hard at every moment to win (14:24). David swore to Saul by invoking the Lord as the guarantee he would keep his word to protect the family of Saul once the kingship passed to him (24:21–22). And he apparently affirmed in an oath with God as his witness to protect a man who told him where to find camping Amalekite raiders he pursued (30:15).

Prayer’s power. God is able in answer to prayer to give Hannah a son (Chap. 1), supply victory to His people when Samuel cries to Him (Chaps. 7, 12), and guide those who need direction in battle. He has power to answer Samuel’s all night prayer (15:11) by bringing the disobedient Saul to the end of his kingship (Chap. 31), to bring Samuel back from the dead to talk with Saul (Chap. 28), and to preserve David alive to become the king.

In various ways in 1 Samuel, then, prayer is vital at the very heart of events. The birth of the strategic man who transitions from the judges to the kings is a matter of prayer. Much in his ministry is carried out with prayer at the core. God’s announcement of Samuel’s prominent role in His work comes in a context of prayer (1 Sam. 3). Strategic battles are won in prayer (cf. 1 Sam. 7, 12). Samuel is convinced he would be sinning if he ceased to carry on intercessory prayer for his people (12:23). He leads in the transition from judges to a king (1 Sam. 8) in prayer. The great king, David, is announced to Samuel in his prayer conversation with the Lord (16:1–3). David prayed for guidance in his military steps (23:2–4, 9–19; cf. 2 Sam. 2:1). Samuel was a model in prayer (12:18–23, etc.), and long after his lifetime stands out as an honored example in prayer (Ps. 99:6; Jer. 15:1).

At this point we can begin to look in on cases where prayer occurs in the book’s record.

1 Samuel 1:10–28; 2:1–10

Prayer for a Son

Hannah’s Prayer for a Son (1–11)

A Levite who was a resident of Ramathaim-zophim (Ramah for short) about six miles north of Jerusalem had two wives, one of them unable to bear children. The place this family came from meant “the heights of the Zuphites,” one branch of the Levites. The barren woman, Hannah, suffered much from the other wife Peninnah’s jibes about her inability and probably insults of inferiority. So during a trip to Shiloh to present offerings to God, Hannah took her prayer burden to God at the tabernacle amidst tears of anguish.

She promised God that she would devote the boy to His service as a Nazirite (cf. Num. 6:1–8). This came in a vow form of prayer, a pledge. If God would give her a son, she in turn would devote him totally to God.

Principles of prayer are clear. One is that a believer can pray about anything, everything (Phil. 4:6). Another is to pray fervently in sincerity. This can be accompanied by tears that are not a put-on but a genuine expression of grief as even God’s Son would pray with tears (Heb. 5:7). Finally, prayer with a promise is legitimate when a person is genuine and follow-through is faithful. Rash promises not thought through well, as Jephthah’s, need to be screened out.

Eli’s Perception of the Prayer (12–18)

The high priest watching Hannah’s moving lips misjudged her to be a drunken woman. Hannah clarified that her actions really only displayed great distress. Eli believed her and wished her God’s answer to her prayer. She then felt encouraged (18).

Eli’s priestly wish is itself prayer in its intercessory aspect. It is in the form of a blessing invoked. He prays God’s peace upon Hannah, one of the facets of blessing in priestly prayer of Numbers 6:22–27. The reason this woman can feel at rest is because Eli calls for God’s answer to her petition. She trusts God that it will be so, for she responds desiring to find the favor he, too, has pled for her. And the peace he requested for her has its answer in the confidence consoling her.

God’s Provision of a Son (19, 20)

In answer to the prayer, “God remembered her.” Hannah became aware that He had given her the ability to become pregnant, and she lived with a joy of expectation. Just as she had asked, the answer was a son. In gratitude to God, her name for the baby was Samuel, “the name of God,” for she had asked this son of God and devoted him to God. A principle is that when we pray we always need to do it “with thanksgiving” (Phil. 4:6).

Hannah’s Presentation of the Son (21–28)

When she had weaned the boy (cf. Gen. 21:8) at two or three (2 Macc. 7:27), Hannah brought him for dedication to God at Shiloh. As a part of her worship led by Eli she offered a bull in death to fulfill her vow, the death symbolic of her offering her son’s life entirely to the Lord. With this was a meal offering symbolic of dedicating what she had to God.

Hannah testified to Eli in verses 26–27 that God had answered her prayer of verses 10–11. The Lord had been faithful. She now in gratitude was making good on her phase of the agreement.

This passage also mentions prayer in saying (v. 21) that Elkanah went to the tabernacle to pay his vow. He as well was fulfilling a commitment he himself had made to the Lord in prayer.

Hannah’s Praise for the Son (2:1–10)

A praise song is the expression of the woman’s overflowing heart. It follows in the rich history of exultations by Moses and the men of Israel (Ex. 15), Miriam and the women (Ex. 15), Moses and Israel (Deut. 32), and Deborah and Barak (Judg. 5).

Her rejoicing in the Lord (1). Hannah may well have prepared her sentiments ahead of time in writing, or vividly remembered them in recording while yet fresh. They came to be incorporated by the chronicler in due time.

She stresses her exultation and the Source from which it flows. Her heart is really thrilled in giving tribute to the Lord. Her horn is exalted, a picturesque way of saying that her power in success has its explanation in the covenant Lord. She feels vindication against those who oppose her, as Peninnah had done, this because of God delivering her from her inability.

Her reasons in the Lord (2–10). All of the favor shown to Hannah prompts her to exalt God for reasons that flow out of her lips.

(1) His preeminence (2). He is incomparable. He is this in holiness, set apart to His character and will, and He is this in power (a great rock). She says more about His power in verse 4, shown against with strength those who oppose Him and in assisting those who are weak, who trust Him.

(2) His perception (3). It is useless to speak arrogantly, as if one has assets by his or her own sufficiency. Peninnah had done this in flouting her superiority, as Hagar had earlier (Gen. 16). Pride finally counts for nothing. For God knows the truth. He discerns motives, and dependence as in Hannah’s prayer to gain His assets. He weighs actions as on scales, and sees things according to their real character. So He is able to work consistently with motives that are yielded to Him.

(3) His provision (5). God is able to change things to the very opposite of what they are. For example, those who have been full can become empty and in desperate need, those who have been hungry satisfied. Now, to bring the analogy over to Hannah’s own case, it is like this: the one who was barren is enabled to have seven children, possibly the number seven as picturing complete satisfaction. Hannah would later have three other sons, and two daughters, a full household (2:21), even these an answer to prayer (2:20). By contrast, a woman with many children can begin to languish. So the truth about life before God leaves no valid room for sinful pride.

(4) His prerogatives (6–8). Hannah is filled with pictures of God’s ability to change everything. He is praiseworthy in that He can kill or make alive (he gave life in her womb when there was no way!). He makes poor or rich (cf. Deut. 8:18). He humbles and exalts. He is in control of everything, for instance the pillars of the earth, a picture of His upholding the earth securely. He does these, and other examples she exults to name.

(5) His protection (9). God, as He has done for Hannah, keeps the feet of His godly ones. He has guided her in a pathway protected from what has hurt her but now plentiful in things that encourage her. The success of a person, such as herself, is not by personal power but a gift from God.

(6) His prevailing over enemies (10). Defeat is sure for those who oppose the Lord; He will thunder against them. What Hannah says is true, though she did not know yet of God’s thunder to defeat the Philistines (7:10). Everything is sure to get its proper judgment, for God will judge the ends of the earth (the people there). Hannah, praying in the will of God, said more than she fully understood. So do the other godly, whose God is able to do exceeding abundantly above all they ask or think (Eph. 3:20).

(7) God’s promotion of His king (10). Hannah is led by God to pray in His will, that of Him who had announced kings in the line of Abraham (Gen. 17:6) and Judah (49:10). The king of His own choice, exalted to the throne, would serve by God’s gift of strength and wield authority that He bestowed. Hannah’s praise song also includes prayer’s aspect of affirming His will, which she does frequently in the verses.

Within the books in which Hannah’s own son will play so great a role, God would bring forth His anointed and place him on the throne (1 Sam. 16:1–3). What God prompts the woman to voice in prayer is a strategic detail in the plan He is unfolding. No doubt the God whom Hannah extols as so sufficient put such things in her mouth as she prayed. It is a privilege to be close to God, trusting Him, and have one’s prayer in accord with His will. Today a principle in this is to know God’s word, and be shaped by His guiding influence to pray more and more things true to His Person and purposes.

Principles for prayer are plentiful. First, God is able to answer prayer for a child when it is His will, for He is the author of life. One can see this in Abraham, Isaac, Leah and Rachel, and Manoah and his wife. Second, God is a God of the specific, so one can be particular with Him in prayer. Third, if one agrees with the Lord to do an honorable thing, it is a good testimony to be true to the pledge. Fourth, God can hear sincere prayer even though some person falsely reads a wrong into the act.

Fifth, a person who has put a wrong idea on a prayer can listen to truth and correct the error. Sixth, when God answers a person’s prayer it can be a blessing to somebody else when the recipient testifies of this. Seventh, celebrate with gratitude to God for the answer. Eighth, prayer in thanksgiving can expand into other aspects as well—rehearsing glorious things that exalt the Lord, affirming truths about what God is (3), and what the buoyed up heart yet expects of Him (9–10).

1 Samuel 2:20, 21

A Priest’s Prayer for Children

On later worship trips from Ramah to Shiloh, Hannah brought new robes she made to keep up with the growing son she visited.

Eli’s Appeal for Children (2:20). Since this was, for some years, an annual gesture of love, Elkanah and Hannah possibly heard Eli’s prayer blessing from year to year and not just once. As God had given the priests such roles as blessing the people for spiritual good (Num. 6:22–27), Eli prayed asking God to give Hannah children after Samuel. He prayed in light of her honoring the Lord in giving her son over to God’s service at the tabernacle. This is one outworking of the principle God Himself highlights a little later in the context (2:30), “those who honor Me, I will honor....”

God’s Answer of Children (21). God did answer Eli’s prayer, and no doubt a prayer in the heart of Elkanah and Hannah in accord with the priest’s. In due time He blessed their home with five other children through Hannah. Although many other details also do not find their way into the record, the way things went for Peninnah is left to silence.

An interesting principle is that Eli was to some extent usable in prayer despite God’s judgment, in context, on his priestly family’s place in His service. The tragedy is that along with his good points, Eli tolerated some very bad ones and, like Samson, was not as useful as he had the potential to be.

His good points were his interest in prayer, as for Hannah in 1:17 and 2:20, and his concern for the Ark (4:13–18). Shadowing his career as a spiritual leader was his weak–hearted failure to manage and discipline his sons. They brought shame to God’s service while Eli went along with some of it (2:12–17, 27–36). God sent a man of His mold to rebuke Eli personally, and announce removing leadership blessing from his line. With this is God’s pledge to raise up a faithful priest whose house He will bless (2:35). Eli’s sons did die (4:11), as did other priests in his line at Nob (22:9–20). Also, Abiathar did not prosper under Solomon (1 Kgs. 2:26f.), though the priesthood of Zadok did (2 Sam. 19:11, etc.).

Principles attend this. First, one valid way to pray is to invoke specific blessing on another from God. Where it is His will, God is pleased to answer appeals of this kind. Second, when a person gives in faith to God, God is the great giver. In this case He already had given Hannah life, Himself, a husband, and an answer to prayer. Yet in her worshipful life He gave even other children, and the son Samuel whom she devoted would be an investment to return rich dividends (cf. Eph. 3:20; Phil. 4:17).

1 Samuel 3:4–18

A Boy Talks with God

God appears to the boy Samuel in the tabernacle three times, and in each an exchange occurs between the Lord and His young servant.

What the Lord Said Three Times (4–9)

God spoke to the boy who had begun his rest for the night in the tabernacle near the Ark, probably in a little side chamber that served for priestly quarters.

The Lord’s voice came three times, at intervals, but Samuel was not used to hearing Him speak audibly and did not realize it was the Lord. It is a rare case of a person hearing God but not yet being aware that what rouses him is from the Lord. The boy simply assumed it must be Eli summoning him, as he was used to doing. He does say “Here I am” (Heb. hanani) to God, as Abraham had said this for instant availability to Him (Gen. 22:1). However, Samuel did quickly go to the priest, and on the third occasion Eli finally realized that the voice the boy was hearing must be from God. So Eli gave Samuel counsel about how to respond when this recurred. Assume it was the Lord (“if He calls you,” 9) and say to Him, “Speak, Lord, for your servant is listening.”

What the Lad Said the Fourth Time (10)

Samuel lay down again, and heard the voice calling. This time the writer adds the detail that the Lord “stood” when He called, indicating that He was apparently present in bodily form. This is reasonable, since the Angel of the Lord had often appeared. Now He calls Samuel’s name twice, probably to place special emphasis on it and to get him wide awake.

Samuel follows Eli’s counsel.

His invitation to speak. Now the lad realizes, as Eli had explained, that he was dealing directly with the Lord. So he responds with a welcome to God’s word. In principle, each believer needs to do this as he comes to God’s word (James 1:21). This is in a spirit of alertness, freshness, and submissive receptivity to the impression with which God desires to incline the heart.

His inclination to hear. God can speak and Samuel is serious in his commitment to deal with His word. He is all set to listen. His attitude is that of being “your servant,” sensitive to be moved by His word, prepared to act on it.

This is the spirit of Psalm 119:18, “Open my eyes, that I may hear wonderful things out of your law.” It is the tone of obedience, of promptness to credit the word by its due weight and take it seriously.

What the Lord Said on the Fourth Time (11–14)

Now that He had riveted Samuel’s attention, the Lord announced judgment on Eli’s priesthood. This follows up His word through one of his human messengers delivered to Eli in 2:27–36. Here the Lord clarifies that Eli not only knew of his sons’ sin but was sharing sin himself in not rebuking them. The sin this family condones will not be atoned for by sacrifice or offering forever. This may mean that none of Eli’s house were genuinely saved, or some were not. Or it may indicate that the sin does not affect their eternal salvation but their continuation in their role of leadership, their priestly usefulness under God’s blessing.

Fulfillment of the prophecy did not in all aspects occur right away. Eli and his sons died in Chapter 4, but this line of priesthood endured in Ahijah during Saul’s reign (14:3). About 130 years later, Abiathar of this family tree was rejected and Zadok’s line established in the priesthood under David (1 Kgs. 1:7, 8; 2:27, 35). Zadok was in the line of Eleazar, son of Aaron, and the prerogative remained in his family during the rest of Israel’s kingdom. The sons of Zadok are also God’s stated choice in the time of the future rebuilt temple ministry (Ezek. 44:15).

The prophecy God is giving on His initiative and in response also to prayer meets with Samuel’s obedience in aspects pertaining to him. When Eli questions him, probably nervous as his conscience is disturbed by God’s prophecy in 2:27–36, Samuel forthrightly divulges the Lord’s message.

Eli himself prays in verse 17. He asks what the message was, and invokes God’s action on Samuel if he hides anything from him. It was God’s will for Eli to hear the message, so the priest is within God’s will in this prayer. And Samuel scored high on the test. Eli, despite his failures that draw God’s displeasure, now is resigned to His will. His prayerful wish is, “let Him do what seems good to Him.”

In days after God’s appearance, Samuel’s prayer, and His message, God confirmed two things. He was present with Samuel, and He was pleased with him as a prophet as He confirmed to Israel that Samuel was His channel of authority.

What of prayer principles? One is that an older person who knows the ways of God can give help to a young one on how to pray. Another is that the God who knows all things and hears prayer knows us by name. Third, we need to come to God and His Word with a heart cry, “Speak, Lord, for your servant is listening.” Fourth, the person who will obey God’s Word, whether it is pleasant or bitter, will have power in his word before God (cf. 2:30; John 14:21–23). In this, the praying person acts best by responding to God even when His will is tough; let the heart say, “let Him do what seems good to Him.”

1 Samuel 7:1–17

Samuel’s Prayer for Israel’s Victory

Israelites move the Ark from Shiloh to Kiriath-jearim about ten miles west of Jerusalem. It set there twenty years (v. 2), during which Samuel grew into maturity and greater ability as the Lord’s leader. Several related steps occur here.

Israel’s Renewal before God (1–4)

The situating of the ark. This, as above, is for twenty years.

The seeking of the Lord. All in Israel “lamented after the Lord,” seeking Him in complaint due to their distress but so far not effectively gaining His blessing. They needed to repent.

The solution by Samuel. In verse 3 the prophet challenged his people to return to the Lord. This must not be skin deep but with all their heart (cf. Jer. 29:13) in genuine devotion. It will involve not only a return to Him but, as a part of sincere earnestness, a turn-about from worship of idols. They cannot get away with offering God a two-faced devotion, extending one hand to Him professing worship to Him while keeping a tight clutch on idolatry with their other hand. He insists on being alone in their allegiance. This is the ideal to see victory over the Philistines.

The separation to the Lord. The people react to Samuel’s message seriously. Their devotion involves censure of idolatry and commitment to the Lord, a full and real about face. It is, in spirit, like that of the Thessalonians in Paul’s day who turned “to God from idols, to serve the living and true God” (1 Thess. 1:9).

Now that Israel seriously means its approach to God, things can be different.

The Requests to God (5–9)

Samuel is ready to do spiritual business with a prepared people.

His call to prayer (5). He summons the repentant to Mizpah and promises to pray for them as a group there.

Their confession (6). As a sign of their reality, the people drew water and poured it out before the Lord. This seems to picture their self-denial of everything dear to them in a desire to be fully given to Him. Another indication of their spirit is their fasting. A third is their confession of sin that offends God. They want to make a clean sweep, and let nothing stand between God and them to block blessing.

Their crisis before the enemy (7). Philistine leaders, counting the Israelite massing a surge to national unity and poise for military attack, mobilized their troops to fight. News of the enemy approach struck consternation in the minds of the Israelites.

Their cry for help (8, 9). The people cried to Samuel, who had pledged himself to pray when they gathered. They desire that he keep up prayer appeals for them, for deliverance from the enemy. Samuel first acted with a burnt offering, wholly consumed as a sign of his people’s whole-hearted devotion in verse 6. Then he lifted his voice in a cry to gain the Lord’s protection.

God’s Rout for Israel (10–14)

The sound of thunder. God rolled a crash of thunder across the sky just at the time the Philistines prepared to attack. Taking this as an ill omen, the enemies were confused, probably in indecision about whether to strike with confidence, or retreat fearing Israel’s God was dooming them.

The smiting of the enemy. A result was Israel’s pursuit of the Philistines and routing them as they fled.

The stone of praise. Samuel set up a stone on the battle site and called it Ebenezer. This means “stone of help.” a memorial honoring God for His help in saving His people. This was a visual way of expressing the praise he felt for God’s answer to his intercession in verse 9. It followed in the line of memorials God’s people had erected through their covenant history, for example Jacob’s stone of tribute to the “God of Bethel” (Gen. 28).

The subduing of the enemy. After the twenty years of Philistine oppression (2), God kept the enemy in defeat all through the days of Samuel. They would attack, but the Lord re-asserted His strength to beat them back. Captive cities were regained for Israelite possession, possibly in subsequent battles or else negotiations which are not recorded in the detail.

Effective prayer can have far-spanning results in blessing, as here. Samuel no doubt rekindled his ministry in fresh prayers as the days passed. This was acting on his conviction that to fail to pray for his people would be sin against God (12:23). Samuel’s special altar to the Lord (7:17) is suggestive of continued prayers. New days bring new trials, and the urgency for God’s help is continual.

Did others in Israel pray, or did they leave this completely to Samuel? The most probable answer is that many prayed, following up the repentance, but some could be more faithful than others persisting in this walk with the Lord. Some turned away, as Chapter 8 makes obvious.

Principles abound. First, power in prayer with God is found in submission that yields to Him the whole heart, not a nod to Him along with allegiance to idols. Second, one can be more confident to plead blessing for God-professing people when they are sincere before him. Third, clear a prayer path to God of things that might hinder as roadblocks. Fourth, a person who prays effectively to God is one He can use greatly to bless others. Fifth, praise to the Lord is always apt, as when He answers an intercessory concern. Sixth, where an intercessory ministry flourishes, God’s power can thrust back the enemy. Seventh, using a place of prayer (altar, etc.) in faith and persistence can be a springboard into seeing great things from the Almighty. Eighth, when God does His work, it is often a result of a leader and those he leads praying.

1 Samuel 8:1–22

Prayer Clamoring for a King

Israel’s Plea for a King (1–5)

Two currents of thought flow here.

The defect of Samuel’s sons. By now Samuel had grown old, as 7:13 had already spanned his lifetime. He and Eli have been the last of the judges. Now Samuel’s sons are unfit for judgeship, a travesty forfeiting respect by Israel. They gain dishonor due to their perversions of justice that repel those looking for a fair decision.

The desire for sovereign security. No judges are apparent, so the people’s reaction is to resort to the desire to have a king like those who rule and lead other nations. Samuel’s response to this craving is displeasure, and he takes the crisis to God in prayer (v. 6). The next verse, giving God’s counsel of what Samuel is to do, suggests the lines along which his prayer must have pleaded. Quite naturally, he uttered petitions directly in search of wisdom, or pressing questions to gain guidance on what he should do. At the very least these would fit the case, even if praise/thanksgiving magnified God for past help.

The Perception of the Lord (7–18)

God has three aspects in His answer to the prayer.

His admonition. He admonishes Samuel to permit the people the choice they insist on forcing—their will and not God’s best, which He would reveal in Chapter 16. The case is like that of Psalm 106:15, “He gave them their request, but sent leanness into their souls.”

His attitude. Why does God give clearance for kingship, since He here rejects Israel’s desire? He tells Samuel that the people have not rejected him, but God from being their king (7). They repeat the pattern that has long been chronic for Israel, forsaking Him and serving other gods (cf. Judg. 1–3, etc.).

The idea of their having a king, one chosen by God, is within the will of God itself. He had predicted kings in the line of Abraham (Gen. 17:6) and Judah (49:10), and approved this (Deut. 17:14–20). It is not the idea of a king that displeases God, but the people’s intention to indulge their own will in having one. Their attitude was at enmity with God’s. They were forsaking Him as the object of their confidence, the God who had thundered and protected them in Chapter 7. Their wickedness was great (12:17; cf. 12:12) as it was a heart failure of serving false gods (8:8), something besides the Lord. Their vesting of confidence in a human king was just another indication that their trust was not really in the Lord. It has been well-said that their sin was not in desiring a monarchy, but a monarchy in the place of a theocracy.

It is significant that Saul, the first king, was from the tribe of Benjamin, not Judah as God had said His certified king was to be (Gen. 49:10). The fact that Saul was not from Judah suggests an Israelite readiness to fulfill by fleshly wisdom God’s original, right intention of a kingdom. This is similar to Abram and Sarai at first fulfilling by their fleshly way the desire to have a son, getting an Ishmael and not an Isaac. Israel, too, reflects impatience, not willing to wait in trust for God’s time and way. This is also as Jacob who was not wrong in desiring the blessing, but wrong in the fleshly way he used to gain it.

Here God was willing to spend a generation on Israel’s mistake to demonstrate that He could fulfill His true desire for a king when He was ready. Later He designates David from Judah (16:1–3) and gives him the promise that through his lineage would come the king to establish his house forever (2 Sam. 7:12–16). He Himself allows to Israel their will, Saul (1 Sam. 9:15–17; 10:1, 6, 9, 10). Yet His permitting to men their wrong preference (10:23, 24; 12:13) is in contrast to His providing a man after His own heart (13:14).

His alerting of Israel. God’s answer to Samuel’s prayer includes a warning of the problems Israel will suffer from having a king. The king would require their sons as soldiers, appoint people to do his plowing, reaping, weaponry, and cooking, grab the best lands to confer to people he favored, tax the people, and so on. This counsel even moves to Israel’s future prayer (v. 18). When the people would have a king, they would cry out in prayer, hurt by the leader’s oppression, but God’s answer would not be to relieve them of kingship.

His aversion to Israel (18). Prayer finds mention again in Chapter 8, as in verses 6 and 21. While Samuel is briefing his people on details summing up life with a king (11–17), he adds frankly that the Israelites will pray, that is, “you will cry out in that day... but the Lord will not answer you,...” They will have to live with their choice and its consequences. It is as when an egg breaks and spills upon the floor; one cannot gather it back into the former state, but has to deal with it as it is.

The arrogance of Israel (19). They think they know better. They refuse God’s counsel through his prophet/priest, and re-emphasize What is their own choice. How often people have repeated this kind of decision that they must have what is their own conceit.

God’s answer to prayer makes no difference to hardened hearts. But note more on verse 19.

The Persistence for a King (19, 20)

God’s viewpoint that the people had rejected Him from being king (7) is illustrated here. The throng repudiates Samuel’s words, therefore God’s, since Samuel is only a channel delivering His words to them. They desire to be “up” with all the nations in being led by a human king, not unique in being led by the heavenly King.

The Prayer of Samuel (21–22)

God’s “servant” (cf. 3:10) repeats this rejection in conversing with God. This is a prayer in the aspect of affirmation, or rehearsing truth. Samuel does this after listening to hear things correctly and represent them rightly, nothing twisted. God answers by instructing him to give them that for which they clamor, to appoint a king. He says, “Tell them ‘have it your way.’ ” Chapters 9 and 10 then explain God’s giving them Saul, a man who fully appeals to their human tastes and misconceptions of greatness. His great handsomeness and height are the qualifications foolishness approves (9:2), whereas later God would place His value on the heart devoted to Him (16:7). Samuel anoints Saul with oil to set him apart to kingship (10:1), and God gives Saul His Spirit to assist in leadership.

Now glean the principles. First, God can do His will even when He lets people get a taste of their own foolish will and learn the backlash their “know better” spirit insists on having. Second, a given Matter of prayer may be God’s will, yet the impatient can work against God’s right way to provide it and get something else. An example may help. It is His will for a person to have a marriage partner, yet that person demands his own choice not in sync with God’s wisdom, and in his own timing, and botches his life for a time. In a rare case, the Same person, who has gone through a bitter divorce, may marry the one God has reserved, His will, and see it work out to His glory through grace. But he could have had this answer without the way of heartache.

Third, no matter how a godly person warns praying believers of what they can face as they are rigid to have things their way, the counselees may have to learn the unpleasant consequences. Fourth, when believers must maneuver things to their own liking and they do not heed God’s way, they not only discount His will but push Him aside.

1 Samuel 9:13

A King “Tailor Made”

We can trace three movements about this in Chapters 9-10.

Saul’s Search (9:1-13)

Two references to prayer meet the reader here (9, 13).

Saul, who would fill the bill for a king, is coming front and center. He makes a trek to find his father’s donkeys, and a focus is on what a magnificent specimen he is (9:2). It was a custom at that time when a lay person inquired of God he would go to a seer, or prophet, who notably was felt to have effective clout in prayer (9). So Saul seeks out the famous spiritual leader because his reputation is honored—what he says God has told him comes true (v. 6). Young women tell the seeker of donkeys and his servant that Samuel is due in the local city to “bless” the sacrifice (13).

When a priest blessed a sacrifice, he prayed to petition God to bless the offering, receive it as pleasing, and hear thanks for His grace. One can review the significance of the offerings in Leviticus 1-7 (cf. Introduction there).

Samuel’s Solution (9:14-10:13)

Two things happen quickly.

The answer to his request (9:20). Samuel tells Saul the donkeys have been found and are safe. He mentions far more than animals; he turns the emphasis to an anticipation. A most desirable honor is set for Saul and his family, an intimation that he is to be the king!

The anointing for his royalty (9:22-10:13). The prophet places Saul in the seat of honor at a banquet (9:22), gives him a special portion that exalts him at the feast (24), and the next day poured anointing oil on him from a flask. In this ceremony, Samuel must have awakened Saul with the question, “Has not the Lord anointed you a ruler over His inheritance?” (10:1). He also tells him that the Spirit of the Lord will come upon him to enable him to lead his people (6). Later, God transforms the new king to suit him to kingship (9), and the Spirit helps him to prophesy among a band of prophets (11).

Even a further intimation of prayer occurs in 10:8. Samuel forecasts that he will meet Saul again at Gilgal and officiate at burnt and peace offerings. As in Leviticus 1-7, the import of this relates to prayer in this way. It was spiritually natural to pray in dedication to God when one’s burnt offering, completely consumed on the altar, pictured his own full dedication to that pleased God. And the peace offerings signified peace within the covenant bond, which for minds in sync with this stimulated thanksgiving (cf. Lev. 7:13).

The Sequel (10:14-26)

One phase of this is mundane, the other momentous.

Saul’s answer to his father (14-16). The anointed king once back home reported only Samuel’s assistance in finding the donkeys. It was an incomplete answer, truthful as far as it went, just as God’s answer for Samuel to give is later (16:1-2). What Saul said satisfied the family member about the burning issue most at stake immediately for him, though it kept back the detail that Saul was the king.

Samuel’s announcement to Israel (10:17-26). The point most relevant to the present study is the prayer that is obvious in verse 22. Samuel receives the privilege of making the news of a regal choice known to Israel at Mizpah. He reminds them about their rejection of God who has been their deliverer, better than any human king (19), and with elimination by the custom of lots shows that Saul from the Tribe of Benjamin is their royal leader (20-22).

Prayer leaps into the scene (22). It also emerges in 11:13. For later, at Gilgal, those of Israel install Saul in his high position. This drama was accompanied by peace offerings, which were with prayer in thanksgiving (cf. Lev. 7:13). Consider in more detail the inquiry before God in 10:22.

But first review principles from this episode. One that can impact prayer is that God knows where something lost is, and can lead the person to it. Often He does, yet sometimes He may not, should He gave some other purpose intended for good. One may lose valuable notes for a Bible message, finally have to prepare notes again, profit greatly from the new study, and grasp things better. Second, in whatever one offers to the Lord, it is appropriate to look to Him in grateful and freshly dedicatory prayer.

1 Samuel 10:22

Prayer for a Man’s Location

Calling for a gathering for Saul’s inauguration, God signals the people to Mizpah by Samuel’s instructions.

Saul’s tribe, Benjamin, was selected by lot for kingship, and the lot further narrowed the choice to his family. But Saul was missing. The people prayed asking if the king had arrived yet, and God answered by telling them the exact place where they would locate him, by the baggage. In this way identified, Saul was ushered into the limelight to be the king.

Consider a principle that relates here.

This illustrates God answering prayer with a “yes” in His kindness, yet giving people what they in rejection insist on getting. Careful reflection to be sure of God’s word that had specified Judah (Gen. 49:10) and sensitive ambition to have only His will (cf. 7:6) could have helped Israel wait for God’s way.

1 Samuel 12

Avoiding Sin by Prayer

Five verses are explicit about prayer in Chapter 12 (7, 10, 17, 19, and 23). Most potent among these is Samuel’s belief in verse 23. It is sin not to pray for God’s cause and God’s people. And even verse 5 suggests the probable prayer behind it. For Samuel invokes (reasonably calls upon) the Lord as witness, and Saul as one who can testify, that he has been a faithful leader.

Samuel’s Pleading for Vindication (1-5)

The judge and prophet/priest reviews his faithfulness as God’s leader from the perspective of his old age. He also does this on the verge of the shift to leadership by a king. He calls on his people to reflect on his wise pattern.

Prayer will play a big role in the later part of the chapter.

His review of his modeling (1-3). The new leader has already begun (cf. Chaps. 10, 11). Samuel is in his last days. He asks the people to think soberly of his example, for this is wise to remember and hold up as a standard.

He asks questions designed to draw their answer, “none.” Never has Samuel cheated them to pad his own profit, or oppressed them by injustice. A principle for prayer is simple. The person who will count before God and others in prayer needs to realize the relation of prayer to all the currents of spiritual faithfulness. He should take care of his entire act, and not expect respect from God or men if his is not an all-around commitment. When a prayer warrior has had his whole life together, a testimony honoring the Lord, the impact can be great, as Samuel’s is.

Their reflection on his modeling (4, 5). Now the people answer Samuel. His testimony has been sterling, a worthy one before all. His worthiness as they attest it leads Samuel to proclaim God as also the witness of it.

His Panorama of Israel’s History (6-13)

After the review of his own exemplary life, Samuel reviews Israel’s history to show them the faults they need to avoid in the future. The man of high values is pleading with them to take note and be careful about faithfulness (cf. v. 7). God had answered Israel’s prayers in Egyptian bondage by sending Moses and Aaron to lead them out of distress. Later they often drifted, prayed to Him in troubles, and He delivered them in the days of earlier judges. After this their prayer was a clamor for a king, so now God has granted them a king.

His Prayer about Their Sin (14-18)

The ball is now in Israel’s court, so to speak. They can yet fear the Lord, serve Him and find blessing for their king and themselves. Or they can rebel against the Lord and find His hand dealing them judgment. Let them recall the illustration from their forebears. At this moment, Samuel prays to the Lord for a sign to expose how great a sin God esteems the hankering for a king in place of Him to be (17).

Samuel pleads for thunder and rain from heaven, probably as a sign of God’s action from heaven against sin. When God answers the request with the heavenly sign, the people greatly feared both the Lord and His servant.

His Proclamation of God’s Will (19-23)

The people fear so much that they are smitten by an immediate Prayer burden.

The request for prayer (19). They feel they totter on the verge of death due to God’s provocative sign via powerful thunder and lashing rain. They confess their sin of having asked for a king, and see it fitting with the pattern of past Israelite sins.

His reassurance in His plan (20-23). Samuel bids his people to cast aside terror of impending doom. Yes, they have indeed sinned. But now their move is to see that their act is in positive steadfastness to God with all their heart. He reassures them of God’s own steadfastness based in two guarantees. First, His Person is a pledge. His great Name is committed to them, and He will not violate His character. For if He did He would lose more than they, the very faithfulness of His reputation. Second, His pleasure of His own covenant will in making Israel a people for Himself is a certification. He will not act in dishonor to His word in covenant.

The covenant inviolability goes back to such a foundation as God’s ceremony ratifying its sureness to Abram in Genesis 15. There He had verified by the honor of His very life that on His own faithfulness He would see the covenant through. He would fulfill it unconditionally, in grace. Its reliability would depend on Him who walked between the sacrifice parts, and not on Abram. Let His very life be dismembered like the sacrifices should He ever fail to be true to what He promised!

The reflection of Samuel. Here is one example showing why Samuel would be so honored by Israel as a model of greatness in prayer (Ps. 99:6; Jer. 15:1). Not only is God’s commitment a reassurance to Israel; Samuel’s also is. He reflects, for their encouragement, on his unswerving loyalty to seek their blessing. This, too, is in the form of a prayer. May it be far from him, by God’s grace, ever to sin against God by ceasing to pray for His people. Commitment to the Lord entails for him commitment to God’s interests.

Rather than failing them by curtailing his praying, Samuel pledges them that with continued intercession will be His instruction in the will of the God who hears prayer. This will is like a pathway, a trail of what is good and right. Centuries later Paul would see the fruit of light, of God, as in all goodness, righteousness, and truth (Eph. 5:9).’

A faithful servant of truth must also be candid and speak the unvarnished truth. So Samuel is prompt to brief Israel on the other side of this.

Their Ruin in a Way of Disobedience (25)

If Israel persists in catering to sin, ruin must be sure from God’s disciplining hand. Both they and their king will be swept away in the judgment. This prophecy points to its fulfillment in God’s judgment bringing Assyria to devastate Samaria in 721 B.C. and Babylon to wreak the end of the southern kingdom in three phases during 605, 597, and 586 B.C.

Several principles invite attention. First, God often shows mercy (cf. Ps. 103) in giving kind answers to people who are not consistent and dependable. He can be very gracious in efforts to nudge them along with encouragement and give them further opportunity to grow. Second, one of the lessons we learn in prayer is that we often do not learn in prayer, but continue along our own paths and for our own sakes. Third, we work against effective prayer in many ways: sin that has its demanding way may be selfish indulgence, divided loyalty, sloth, or some other version of catering to one’s own will (cf. v. 10). Fourth, since God made and controls the universe, prayer has often gained His help by sending rain. His power can do this, though His purpose may or may not be to work this way (cf. v. 17). Fifth, it is always true that God answers prayer in harmony with His own character and honorable purposes in some benefit He intends to work (cf. v. 19). Sixth, in verse 23, when God gives a person a role in ministry to others it is a sin not to intercede for their welfare. Likewise in verse 23, prayer for God’s will in a given situation should always be in unison with His will in His Word.

1 Samuel 13:9, 12

Praying that is Out of Place

Saul prays on one occasion here, but two different verses relate directly to it. He shows disrespect in speaking to God, and then Samuel voices disdain in confronting him.

The Disrespect (1-12)

Saul’s act (1-9). The king mobilized his fighters against Philistine invasion, but pressure drove some Israelites to hide wherever they found refuge, and some retreated east of the Jordan. Saul grasped for the Lord’s help. When Samuel did not come in the seven day span he had specified (cf. 10:8), so the impatient king acted with presumption. He himself presented the burnt offering (9-10), an interference into Samuel’s priesdy ministry. According to God’s word (cf. Lev. 7:13), prayer had a vital relationship to this, in uttering to the Lord a dedication of one’s entire life, just as the offering was consumed totally on the altar. Shortly after, Saul refers back to his prayer, seeking victory God could give as he supposed devoted all to Him.

It was prayer arrogantly taking the priestly privilege to himself, and showing disrespect for God and His word, and Samuel the priest.

Saul’s account (10-12). Now Samuel has arrived, seen what Saul has just done out of place, and is dealing with him point-blank. Saul greets him as if all is just as it should be (10). But God’s spiritual leader asks for an explanation. The king, ready with his glib defense, supposes he can smooth it all over. His rationale is along three lines that put pressure on him—his soldiers’ flight, Samuel’s lateness as if he blame shifts to him, and Philistine mustering to attack. So, he reasons, he can be clear of any fault, since it was high time for the prayer, for he had felt “I have not asked [in petition] the favor of the Lord.” That he had prayed, done the “spiritual” thing, ought to make everything right.

It all has the rosy ring of legitimacy, given his self-willed view of things.

The Disdain (13-14)

Samuel’s perspective cuts sharply against the king’s. What Saul did was foolish. For it was in disobedience to God’s command, as in Leviticus 1-7, a context of commands, and His command through His mouthpiece, Samuel (1 Sam. 10:8). In the latter passage, the prophet/priest was plain. Samuel would make the offerings, Saul was to wait for him and not run ahead of him, and Samuel would show him what he should do.

Not only was the out of place offering foolish. It brings Saul into such disdain with God and with His spiritual servant that not just a battle but the kingdom is at stake. The words must have hit hard, “now your kingdom shall not endure,” and “The Lord has sought out for Himself a man after His own heart, and the Lord has appointed him as ruler over His people.” This is “because you have not kept what the Lord commanded you” (14). Of course a further reason is that God sovereignly had His own previous will that a king in the lineage of Judah should reign (Gen. 49:8-12).

Having spoken the disdain, “Then Samuel arose and went up from Gilgal” (15), and Saul was left to deal with seed thoughts that he was on his way out.

Guidelines are inherent. First, a person should guard against usurping the ministry that God has given to another. Second, when one is brought to account for a wrong in prayer or anything else, he should deal with disobedience squarely, get right with God and others, and not try to slide off with glib, self-made evasions.

1 Samuel 14

A Carnal King’s Prayer for Guidance

Saul was a man who impressed others from his youth, especially in handsomeness and height (9:2). Soon after his royal career began, he started downward on a trail of sins that disqualified him before the Lord. Chapter 13 has already been vivid about one of his sins, his disqualification by his offering.

Others offered in days when the people were far from the tabernacle. Gideon did (Judg. 6:15), but Saul surely sinned in disobeying Samuel’s specific instruction to wait for him to come and offer (10:8). The impatience was a sin, as was his lack of faith to trust in God’s timing (13:8-14). Possibly the summary of Saul’s offering is simply generalized, not mentioning priestly help though it occurred (cf. 2 Sam. 24: 25; 1 Kgs. 4:4; 8:63). If so, the king still sinned in his attitude of forcing the offering ahead of God’s will.

Now in Chapter 14 Saul’s second disqualification is in view.

Saul’s Ascendancy Over the Philistines (1-31, 47, 48)

The king’s son Jonathan and his armor bearer climbed up to attack a Philistine stronghold high in the rocks. They defeated about twenty enemy soldiers (14), and the Israelite army also gained a great victory putting Philistines to flight (20-23).

In the midst of this drama, Saul in prayer charged his fighting men to keep a rash oath (14:24). Like Jephthah, he let the impatient fear and urgency of the battle press him to a hasty demand. He foolishly invoked God’s curse on any man who ate before evening, for he wanted every man to focus only on getting the win. It turned out that his own son, weary from the hard fighting and unaware of the vow, ate honey he found in a grove of trees (27). Saul would soon have to deal with his impetuous requirement.

Saul’s Acts of Worship(32-42)

His provision for sacrifice (32-35). Exhausted from battle and extremely famished from Saul’s unkind denial of food, the soldiers butchered cattle amidst the spoil. They ate the meat with blood still in it. This was a violation of God’s law. He had called Israel to a respect for the blood as the life principle strategic in picturing His atonement for sin (Lev. 17:11). Saul, whose rash order had led to this dire hunger, now does what is right. He has a stone rolled near, upon which to drain blood from the meat. He also built an altar to the Lord in a step to seek His favor after the episode of misusing the blood. Presumably soldiers offered animals on this altar to pacify Saul’s desire to be within God’s good graces.

His plan to surprise the enemy (36). The king devised the strategy of a night attack on unsuspecting Philistines. The priest whose word carried weight advised seeking the Lord, which was the right counsel.

His prayer for strategy (37). Saul had already formed a strategy. Now, at the priest’s intervention, he pauses to ask God’s direction on what to do. His prayer is for the right move, whether to attack and whether God would give victory. His recourse to seeking God’s will seems to be an afterthought of a man rushing ahead to fulfill his own plan. Saul is like the man who wondered if it was God’s will to accept a pastorate at a certain church. He told his wife to stay downstairs and pack, and he would go upstairs and pray.

His perception of sin (38-42). God did not answer the king’s prayer of verse 37 that day, and this would appear to be to permit time for Saul to deal with the oath he made in verse 24. So he perceived the delay as indication that something needed attention. He remembered his oath and in some way discovered that what he had invoked from God had been violated. Possibly this insight came by the high priest’s Urim and Thummim providing guidance. Or it may be a casting of lots that narrowed possibilities finally to a focus. He can use lots as he does in a further prayer attempt (41-42).

Saul is again impetuous and rash. Even if his own son violated what the army had said in oath, he will put him to death. His mouth kicked into motion before his brain was engaged. Then, shuddering in shock, Saul has to deal with the cast lots narrowing the guilty one to Jonathan! This stunning fact can remind one of David’s anger at a man Nathan described, and Nathan’s shocker in telling David that he was that man (2 Sam. 12).

Saul’s Attempt to Fulfill the Oath(43-46)

Put on the spot by Jonathan’s confession, Saul sees himself trapped by his own hasty oath. His pride is at stake before his men. He resolves to go through with Jonathan’s execution to save face. Even his son can die if his own ego is bolstered.

His insensitive reaction. At first Saul is insensitive to who the man is who went against his vow. He puts that aside, and also is insensitive to the wrong of righting a wrong with a greater wrong, the slaying of a man who only ate food when hungry. He would be bull-headed and defend his ego. He was insensitive to the will of God that Jonathan and his armor-bearer had carried out in bravery that risked death (9-14).

Saul’s words in verse 44, as those in 24, follow a form of making an oath, and an oath involved prayer in speaking to God as he had uttered words to Him in verses 37 and 41. He was saying in verse 44, “ [I pray invoking God for His action], may God [who is my witness that I will follow through] do this [bring a curse as in verse 24?] to me and more as well, for you shall surely die, Jonathan.”

Israel’s insistent rescue. The men around Saul were on to the bull-headed folly of his course. They recognized Jonathan’s valiant and strategic pace-setting as God’s key to gaining the victory (45). Now they utter their own oath, calling in prayer on God who lives to stand as their witness, they resolve to protect their champion’s life. Saul backs down.

Principles in prayer are plain enough. Seeking God as at an altar ought to be part of a total commitment to know His mind. One should not rush ahead in a self-willed scheme and only inquire of God later. Suppose a person has erred making a foolish vow, thinking lightly about the welfare of others. It would be better to confess sin and let the vow go than to compound wrong by insisting on doing one’s will to save face. Second, it is of extreme importance to take time thinking through on promises made to God. This would all opportunity to form them within His counsel and not in the vacuum of erroneous human thinking under pressure. Did Saul ask for counsel of the priests before leaping into the vow? Did he reflect in an all-around recalling of God’s principles to weigh his impulse by these?

Saul has already disqualified himself by his offering (Chap. 13) and now also by his oath. Yet ahead in his plunge downward are disqualifications by his obstinacy toward God (Chap. 15), his oppression of murderous hatefulness toward David (Chaps. 18-26), and his occultism visiting the witch of Endor (28). The obsession to kill David, in itself, is made up of a dark pattern involving about twenty insistent steps. These show a man bent on framing his own ruin.

A principle in verse 24 is this. Carefulness wisely makes certain that what one summons God to attest is God’s will. It should not be our own conceit to maneuver out of a bind, and against the sensible benefit of those we involve in the situation. A principle also pertains to verse 37. Ask is it really God’s leading that we prize through prayer, or is prayer a formality that conceals a heart rigid to have things one’s own arrogant way? In verse 41 a guideline occurs: In the Old Testament one could make a valid, God-fearing pledge in good faith and truth, or use it to serve a foolish design. God knows the difference. How much better to seek God’s help in normal petition or intercession and trust in His great faithfulness!

1 Samuel 15:11, 13, 24-25, 30

A Godly Man’s Ail-Night Prayer and a Carnal Man Mouthing Prayer

Samuel prays all night in grave heartbreak, mourning Saul’s sin, and after this ordeal the disobedient Saul greets Samuel as if all is well. His greeting is a form of prayer.

Saul’s Compromises in Disobedience (1-9)

God used Samuel to give the king clear instructions to carry out. Saul did not obey these but did things his own way.

God’s directions (1-3). Samuel was God’s mouthpiece, speaking ever so plainly to the king. He identifies himself as the man God sent to anoint Saul to his leadership. Now he calls Saul to receive his present ministry as also from the Lord.

The prophet’s words are pointed. God wants Saul not only to defeat the Amalekites, but destroy them utterly. This is a just mission, for Amalek is ripe for judgment. An Amalekite army ambushed Israel during its wilderness journey, and God answered Moses’ prayer by leading Joshua to victory over this enemy (Ex. 17:8-13). Later God specified through Moses that Israel, after getting into the promised land, was to destroy this evil nation (Deut. 25:17-19). Now Saul is the leader to fulfill God’s will.

God insists that Saul be unsparing, that he wipe the enemy out to the last man, woman, child, and animal. Nobody and nothing is to remain alive.

Saul’s disobedience (4-9). Saul triumphed, but spared Agag the king and the best of the sheep, oxen, lambs and other animals. He saved what he preferred, substituting his will for the will of God.

Prayer comes in this atmosphere of rebellion.

Samuel’s Confrontation of Disobedience (10-23)

God gave the directive in this episode. Now He takes the initiative in a showdown with Saul over his partial obedience.

God’s arousal of Samuel (10, 11). The coming of the Lord’s word about Saul is the first emphasis. God pierces right to the issue. He is grieved that He made Saul king since Saul has “turned back from following Me....” He is not admitting a mistake, for He does not make any. Rather He is expressing the pain He feels in the role of Saul so far. Saul’s attitude of turning against God is joined with his action in not doing what God commanded.

God’s hurt is shared by Samuel.

Samuel’s agony in prayer (11). When a person is resolute to see God’s will done, he is grieved (cf. 16:1) to hear of another not doing it. God’s passion is in Samuel, and the news of Saul distresses the prophet. His agony is so intense that he prays all night. He displays full identity with God’s will. He joins others in the Bible who are said to pray all night, such as Jacob (Gen. 32:24-32) and Jesus (Luke 6:12).

What did Samuel cry to God? The passage does not elaborate. It would be relevant that he make intercession for Saul to rectify things in any partial way he yet might. At the Same time he probably petitions God to give him wisdom in dealing with the king the next day. Also likely is intercession for God to raise up His own choice to be a good king. If so, God’s summons to anoint a king in 16:1-3 is an answer. Saul may have affirmed the Tightness of God’s will, and his sorrow in the king grieving God.

Samuel’s accountability with Saul (12-23). Several things occur rapidly during the confrontation.

(1) Saul’s calling for blessing (13). At first the king is glib and “spiritual.” Everything is just right. He meets God’s man with a prayer wish, an invocation of God’s blessing on him as if all is well, yet insincerely. A person living in disobedience to God can put up a front that is ever so smooth and positive, yet it is a facade.

(2) Saul’s claiming of obedience (13). How falsely the words fell on Samuel’s ears. “I have carried out the command of the Lord.” The principle to watch out for in one’s own life is alleging the doing of God’s will as a cover-up for doing only some of it and indulging self-will in the rest. God sees right through the sham.

(3) Samuel’s convicting Saul of sin (14-23). The prophet cuts right to the obvious. If Saul has obeyed, what is the meaning in the bleating of spared sheep and the lowing of spared oxen? Carnality can be ingenious in its rationalizing, as Saul’s now is. The people, he says (not acknowledging that he led in this) but passing the buck brought the animals. Even then, the sparing was for a “spiritual” purpose—to sacrifice to the Lord. But, to smooth everything over as fine and dandy, “the rest we have utterly destroyed.”

Samuel then is up front about the Lord’s view of this, freshly emboldened by his vigil in prayer the night before. Why the decision, when taking the battle spoil, to do “evil in the sight of the Lord?” Why did Saul fail to obey the Lord? Saul is still glib, trying to bluff his way out of the tight place. He did obey; he went as God sent him to do, brought back Agag (he got the leader!), and put all the others to death. But “the people” took some animals, and did it for a good reason, to sacrifice. Saul fails to confess that he was guilty in that, as leader responsible over the people (v. 9).

At this point Samuel’s answer is convicting. He reasons with Saul to bring him to confession. Does the Lord have as much delight in burnt offerings and sacrifices serving man’s own scheme as in obeying Him? The truth is, to obey is better than sacrifice, and to heed more valuable than the fat of rams offered. For, on the other hand, rebellion such as Saul’s is as evil (cf 19) as divination. And insubordination rates as iniquity, as evil as idol-worship. Saul has rejected the word of the Lord, in its place insisting on his own will. Because of this the Lord has rejected him from being king.

Saul’s Confession of Disobedience (24-31)

Finally the truth registers, and the king faces the light.

The acknowledgment (24). “I have sinned... transgressed the command of the Lord and your words.” With the confession comes the cause at the root, “because I feared the people and listened to their voice.” It was a collapse where faith could have held him up (cf Hab. 2:4). Fear reigned instead, and Saul put more stock in what the people said than in what God said.

Later Scripture would explain that the fear of man brings a snare. The principle is that the spirit needs to foster the sense of God as having precedence and power over people we can fear.

The appeal to save face (25). Saul has confessed, but seems more disturbed about how he will appear in the eyes of those he leads than in God’s eyes. The Same fear of man above still sways him. He wants Samuel’s pardon, and probably God’s in which Samuel leads. With this he wants Samuel to act a lie, return with him, smooth everything over to look normal before others, let him worship the Lord as if all is well.

The announcement of a new king (26-29). At first Samuel declines to go. His reason is, “you have rejected the word of the Lord, and the Lord has rejected you from being king over Israel.” Turning to leave, Samuel felt a tug and heard a rip as Saul’s fingers clutched at his robe to hold him. This ripped robe then became for Samuel a picture of the Lord having torn the kingdom from Saul to transfer it to a neighbor. He cannot change the decision, but must respect God’s honor. God as the Glory of Israel will not lie or change His mind, as a man can.

The accompaniment of Samuel (30, 31). Saul confesses again, but urges a second plea for Samuel to accompany him. This will honor him before the leaders and the masses. Graciously Samuel did go through with this, though surely without any lie in compromise.

Samuel’s Completion of the Obedience(32-35)

God’s command for dealing with the Amalekites had not yet been fully obeyed. Samuel is careful to attend to this.

The punishment on Agag. The enemy king felt that, due to the delay and his safety by Saul’s decision, he would live. But Samuel recognized his wicked acts against others, and dealt with him as he had done to them. He deserved a death sentence and got it. So will all who reject God and His way, even if not until after temporal death, in the intermediate state and in eternity (cf. Luke 16:19ff.) and ultimately at God’s Great White Throne (Rev. 20:11-15).

The parting of Samuel and Saul. The two parted, each to his own home. Samuel would not see Saul or have any dealing with him before the prophet’s death. He would see and speak with Saul after death in an unusual act of God before the Witch of Endor (1 Sam. 28).

The pain that lingered. The grief over sin that kept Samuel praying all night, and been on his heart in confronting Saul now persisted as a painful burden. “Samuel grieved over Saul.” The sin was a grief to God as well (Eph. 4:30). The Lord knew pain in His permission to Israel to have their kind of king, and had seen this lesson through. But His own choice, now to be revealed, is David (16:1-3).

Principles now are in order. First (v. 11), a prayer tryst of many hours can be by one’s own agenda, an exercise in fleshly zeal, or in genuine, godly burden for God’s work and some leader and others affected. Of course the latter is true here. Second (v. 13), God knows When a person just spins words of prayer out of a disobedient heart and off sinful lips. Honey on the lips will not resolve poison in the heart. Third (w. 24-25, 30), confession to God is due when one has pushed aside His will to have his own way (cf. Ps. 51; Prov. 28:13; 1 John 1:9). Fourth (w. 32-35), a time may come when God or a true leader of His parts company with a person who does endruns around the Word and is only open to what is on his own disobedient terms. Even Jesus would teach hearers to turn away from the insistently unreceptive. So would Paul, and so his counsel (1 Cor. 5, “from such turn away”).

1 Samuel 16:2

Prayer for Guidance in Anointing David

God charges Samuel to anoint one of Jesse’s sons to be king. Samuel obeys, anointing the son God chooses.

The Announcement of a King (1-5)

Samuel’s pain. The prophet still suffered as he had hearing news of Saul’s disobedience, and in confronting him with God’s rejection. Samuel was sensitive for Saul’s life in caring love, deeply involved with Israelites he had served, and grieved at the sad state of affairs as God did.

The Lord, however, is moving on. He asks how long the grief must continue. Samuel’s suffering is understandable, but he needs to buck up, put the hurt in the past and dwell on God’s will in turning from Saul’s kingship. God is not defeated. He has plans that will brighten the scene.

God’s plan. He directs Samuel to fill his ram’s horn with oil to use in anointing and visit Jesse’s family. There God has a man to anoint as the new king.

Samuel’s prayer. Marking out a new king poses a threat to Samuel. He petitions God in the form of a question. How can he go and anoint a king? For the present king, hearing of this, will retaliate quickly to avenge the threat against his own security. This is a valid concern for safety, and God is ready with a solution.

A principle fits here. We may pray without knowing a way to do an act in work for the Lord, but God can answer with an effective plan. It may be wise to wait in trust, keep on praying, and let the Lord distill the guidance that fits the case.

God’s provision. He tells Samuel to do the anointing in connection with announcing his purpose to sacrifice, and inviting Jesse’s family to attend. The purpose Samuel will state for his visit to Bethlehem is itself the truth. It does not go into all the reasons. Saul would, as Samuel fears, react with murderous intent, and has no right to know all the detail.

Here is a principle. God can lead a person to do what is certainly truthful, yet not divulge all facets about the entire truthful picture (cf. also Jer. 38:27-28). A given party or audience may not need to know the full detail, or may be liable to react disastrously, against what is wise.

Samuel invited Jesse and his family, and also elders of Bethlehem to the sacrifice. The elders at first suspect that the prophet and judge has come on some Matter of judgment (cf. 7:16), so they are uneasy. But Samuel puts them at ease with his invitation.

When David is anointed, the guests possibly only think that it marks the boy to be a trainee as a prophet under Samuel’s supervision. So word of the anointing would not cause Saul to slap a death price on Samuel or David.

The Anointing of David (6-13)

The choices God passes by. At first Samuel assumes that any of Jesse’s first three sons would qualify to be God’s choice. Eliab, Abinadab and Shammah come before the prophet, but the Lord tells Samuel not one of them is His man. He counsels Samuel not to prefer a man on the criteria of his appearance, or his height (7). This is man’s way, to judge on such bases (cf. 9:2). But God’s preference is based on His seeing the values that guide a man’s heart.

The choice God prefers. When seven of Jesse’s sons pass by and God says “no,” Samuel asks if Jesse has another son. The father mentions the unlikely one, the youngest, left at home to tend the sheep. When the boy, David, arrives he is “ruddy,” possibly meaning he has a reddish countenance. He also has impressive eyes and a handsome appearance. God tells Samuel to anoint this son.

Oil from the horn is applied to David as his family and the elders look on with a sense of wonder. Then in some way it became obvious that the Spirit of the Lord came upon David in power that day and afterward. This may have been in an increased wisdom in speaking in a commanding way, or in his overall carriage summoning respect.

The prophet whose concerned prayer for safety was being answered by a faithful God returned to his home.

A principle from the entire episode of anointing David is as follows. A faithful servant in ministry for God may see some discouraging things, but sooner or later God can bring what encourages. In Samuel’s service, several Matters in the experience with Saul could be disheartening, but anointing David, God’s choice for king, could bring an upbeat spirit to a praying man.

1 Samuel 17:37

Saul’s Prayer of Well Wishing

Here is one of the frequent intercessory appeals to God to help another. In his case it is Saul praying in support of David against an incredible Philistine man of war.

The Challenge to Israel (1-30)

Enemy soldiers from Philistia posed a grave threat that inflicted terror in the Israelite ranks. The foremost opponent was a giant named Goliath, a man between eight and nine feet tall (v. 4). Clad in massive armor (5-6) and wielding a super spear (7), he hurled out a challenge for a fighter from Israel to settle the battle, one on one, winner take all (8-10).

The proposal seemed entirely impossible for any Israelite soldier to take up. In fact, it sent shudders through the men fighting with Saul, for “they were dismayed and greatly afraid” (11).

Into the camp facing this crisis David came from tending the family sheep. He delivered food from his father three of his brothers who were soldiers, and a gift for the commander of the thousand these men served. When he reached his brothers on the battle front, Goliath made his latest imposing challenge (23), and the shepherd boy saw his countrymen flee back from the threat (23-24). The soldiers told David that the man who could kill the frightening warrior would the king’s gift of riches, his daughter in marriage, and freedom of family rights in Israel (25). David’s interest brought his oldest brother Eliab’s rebuke at an upstart even thinking of taking up the challenge (28). Despite this put down, the boy pursued the possibility.

The Conquest for Israel (31-56)

Prayer soon will be mentioned.

David’s willingness to go against the mammoth man led to soldiers telling Saul, and Saul calling the lad to taLuke The confident youth somewhat confidences the king that he might have a fighting chance despite his inexperience and Goliath’s long record and string of victories. Among the boy’s credentials were wins even against a lion and a bear that tried to kill one of his the flock he shepherded (34-36a). He boldly believes that he can beat the human opponent also since the battle is finally against “the living God” who can take up the challenge (36).

At this point, Saul sees a ray of hope, and is willing to thrust David out to meet Goliath. Prayer surges on the king’s lips in verse 37: “Go, and may the Lord be with you.” This is in effect uttering an intercessory appeal intended to gain the Lord’s support. How much faith Saul puts into this possibility is uncertain. One thing is sure. David trusts in the One whose might is beyond that of the Philistine hulk, and certain details show that he himself no doubt prays to the Lord who hears.

How is this evident? One clue is the youth’s dependence on “the living God” (36), whom he later tells the giant is up to the task. Goliath advances only with human weapons such as “a sword, a spear, and a javelin,” but David comes “in the name of the Lord of armies,” those of heaven, and also “the God of the armies of Israel...” (45). Another evidence in the Same verse is that Goliath stalks forth to face not David, finally, but the One “whom you have taunted.” Third, the representative for Israel goes with firm conviction based not in himself but in what the Lord “will” do. He “will deliver you up into my hands, and I will strike you down...” (46). Fourth, David sees the outcome as far more momentous than a victory for himself, or even for Israel. This is in the objective “that all the earth may know that there is a God in Israel” (46), in addition to this assembly of Israelite soldiers seeing fresh evidence that “the Lord does not deliver by sword or by spear, for the battle is the Lord’s and He will give you into my hands” (47).

Enough said. The young man who ventures all on the Lord’s sufficiency steps into action. He deftly fingers one stone from his shepherd pouch, and fits it into his sling. His practiced arm gives the sling a whirring motion, and the unerring missile imbeds itself deeply in the giant’s forehead. He staggers, unable to brace himself on those mighty legs, for he has no hope. His huge body topples and lies in oblivion, quite still. The bigger they are, the harder they fall. Israel’s God is indeed the victor, and David as His soldier who dares to believe is the new champion in the Valley of Gath.

Saul and his soldiers find their breath snatched away by this stunning event, but soon will pursue the Philistines to gain a great triumph. The lad who has beaten all odds now himself towers over the massive frame, and plunges his sword in, probably into the heart. He finishes the seemingly impossible feat. With God all things are possible. God and a person who trusts Him form a majority.

Reflect on a guideline. Even a person of questionable harmony with God can pray with a wish that one will have God’s favor (so Saul). Others may be praying out of pure hearts; the possibilities here are Samuel, David himself, and other godly people in the populace of Israel. A second principle is evident: God in His faithfulness is greater than an unfaithful man who prays for a part of His will.

1 Samuel 18:3

Prayer that Love Knits

A “covenant” here between Jonathan and David mentions no prayer, however 2 Samuel 21:7, which comments back upon it, assumes an oath. And that normally was in prayer. Hence it is taken that way here.

The Setting of the Love (1-2)

Shortly after David was victor over Goliath, an interview with King Saul was followed by Saul’s son Jonathan sensing a strong heart bond of love for David. As for Saul, he chose Israel’s military hero for an appointment in royal service (2). David found himself on missions for the king, and he performed these so well that Saul designated him his military commander (5). This announcement met with the applause of others in Israel, and with those in governmental service.

The Sealing of the Love(3)

Readers are told that Jonathan made a covenant with David due to the prompting of friendship love. The emphasis is on Jonathan’s part, possibly because he is the son of the king, and David at this point only a young shepherd, a poor man (cf. w. 18, 23), just installed as an army appointee under the king’s authority.

Years later, 2 Samuel 21:7 refers back to this wholesome oath as by both men, when David in fidelity to the pledge shows favor to Jonathan’s son, Mephibosheth.

A covenant can be ratified by an oath, as God had done this in Genesis 15 in His “blood covenant” with Abram (cf. Heb. 6:13-18). Often when men make an oath in Scripture, they swear or confirm their strong resolve to keep their word by invoking into the agreement the name of a greater, the Lord (cf. Heb. 6:16). In seriousness to follow through their prayer appeals to the Lord as witness. He knows all things and can bless for faithfulness or punish for violating the agreement. A godly persisting to honor the pledge is true of some, as of both Jonathan and David in this pact. The context flows on.

The Sign of the Love(4)

Again the focus is from Jonathan’s side, for the Same reason as earlier. As a token or his sincere aim toward the friend he admires, he presents a gift, as Abram had laid out parts of sacrifice in Genesis 15. In this case, the sign of allegiance involves Jonathan’s cloak, armor, even his sword, fighting bow, and belt. Nothing is said or denied about David contributing anything of substance, as his father had sent gifts to Israel’s commander in Chapter 17. What is highlighted is the sign offered by the party who was “well heeled,” in the king’s family.

The Suspicion with the Love (6-30)

Saul begins to harbor suspicions of David as a threat to his throne. This grows due to several factors, such as women honoring David for military conquest (6-9), David’s increasing favor after military exploits, and Saul seeing David survive battles despite his plan to have the enemies strike down the man, and the evidence that the Lord was with David. Other reasons can be added from later chapters, such as Saul’s sensing Jonathan’s loyalty at certain points to David.

The passage points to principles. First, two or more people who serve God can bond their hearts in an agreement to follow through on what is pleasing to Him (cf. Ps. 34:3). Second, when one or more people enter into a pledge invoking God to witness and monitor this, it should be with truthful sincerity and trusting follow-through.

1 Samuel 19:6

Another Oath

Jonathan befriends David by seeking to persuade his father not to seek David’s death.

The Situation of the Oath (1-5)

The fiend’s angle (la). Saul required Jonathan and all who served in his court to take David’s life.

The friend’s advocacy (1b-5). Not sharing his father’s unloving designs, Jonathan persisted in his keen love for David. He even informed God’s anointed but fugitive choice for king of the plot and the need to be watchfully alert and in hiding. He promised to bring further news to his friend when he could learn anything new about Saul’s vendetta. And he went to bat for David by a deliberate effort to persuade his father to drop his evil intent. His reasoning goes back to the Goliath episode. David had risked his life for Saul and Israel in that contest, God had given His people a sweet victory, and even Saul had been ecstatic. David has done no sin to offend Saul, and Saul is sinning in his design against an innocent man, void of any proper reason.

The Statement in the Oath (6ff.)

Jonathan had success, at least in temporarily persuading Saul to go back on his evil “hit man” idea. As a result, his father feels conviction which impels him to utter his pledge. He invokes the fact, “as the Lord lives” and can stand as witness that he is truthful, “he shall not be put to death.” It is a temporary reprieve, for it will not be long before the vacillating Saul goes back on the avowal he swears and is head hunting again. Jonathan perceives the tenuous nature of his father’s word (20:13), and Saul soon proves his word is not true to his oath (19:11, 14, etc.).

The king’s breaking his word comes even after David returns to the court and leads Israel in a great defeat of the Philistines (8). Saul is moved by an evil spirit, and hurls his spear to pin David to the wall. David evades the death attempt, and escapes (9-10). Then David flees and foils Saul’s designs to have him taken from his home and killed.

In this case, a man’s prayer is shown up for the undependable utterance that it is, a mere temporary whim or a shallow pretense.

A principle is obvious. In making a prayer oath (pledge) calling God in as witness to the truth of it, one should follow this up honorably. God is truthful, and wants us to be truthful. In the present case, Saul would later turn out to be untrue and drag the honor of the God he drew into the agreement into the dust. Indeed this king guilty of unfaithful mouthing would seek to nail David soon after he had spun the oath off his lips (19:9), then over and over again (w. 11, 15, 20, 21, 22; 20:31-32; 23:21-26).

1 Samuel 20:3, 12-13, 16-17, 42

Prayers in Vows Friends Make

Saul’s son, Jonathan, becomes a steadfast friend of David while the latter is evading Saul’s maneuvers to kill him.

The Pact of Jonathan and David (1-9)

The initial oath of hearts in 18:3 is followed by other pledges of the friends’ hearts.

Unlike his father, Jonathan affirms his readiness to do whatever he can to help David. So David broaches a way of revealing Saul’s intent toward him. If Saul is curious about David’s absence at a meal and asks where he is, Jonathan is to say he has gone to Bethlehem for an annual sacrifice. If Saul acts pleasantly about this, they will read it as showing no bad intent, but if he explodes with anger it will reveal his intent on evil, and feeling thwarted from it. Jonathan agrees to inform David if his father plots to hurt him.

The proposal is based on a lie. David shows much obedience to God in the steps of his life, but various instances of sin as in his fabricated reason here (and cf. 21:2). God is of purer intent than to bless sin, yet He watches over his own with tender mercies His heart can show even when they are out of step with His will. The shepherd’s lies are links in a chain of events, which later result in Saul having many priests slain (22:9-18), as David himself comes to realize (22:22). And how variable the fickle human heart can be in its deceit (cf. Jer. 17:9). David can pray, affirming by the name of the Lord and on truth such as He lives (20:3), yet turn into truth when he fancies a personal advantage. Indeed “all have sinned and Come short of the glory of God” (Rom. 3:23), and like David need His pardoning mercies.

The Pledges of Jonathan and David (10-17)

Prayer surfaces twice in verses 12-13, and twice again in 16-17.

Jonathans. The king’s son has a plan to give a signal to David in the field. But first he utters a prayer in an oath of his sincere intent. A part of this is in verse 12. He invokes (calls on) God to be witness attesting his truthfulness that he will bring out news to David if Saul means good toward David. Another part of the oath, in verse 13, is that Jonathan calls on God to be the monitor to discipline him if he fails to bring David news that Saul devises harm. A third facet of his prayer is an intercessory appeal to the Lord to keep David safe as He has been with Jonathan’s father, and bring judgment on David’s enemies (v. 16). The Lord had helped Saul by blessing him in his earlier days (cf. Chaps. 9-12).

God frequently answers this prayer with a “yes” later. For example, He spares David from Saul’s missions to capture this fugitive (Chaps. 24, 26, etc.), eventually puts down enemies, and exalts David (cf. 2 Sam. 1-6).

David’s. In return, Jonathan has David pray before the Lord (17) to be gracious to him and his family when he rises to power (cf. w. 14, 15). David would keep up his faithfulness to his friend in protecting Jonathan’s father (1 Sam. 24, 26), honoring Jonathan after he died (2 Sam. 1), and even after the friend’s death showing compassion on a relative in Jonathan’s linage, Mephibosheth (2 Sam. 9). What both men commit to do in a covenant of friendship they express in prayerful pledging “in the name of the Lord” (42). The latter verse refers back to verse 17 as a case as having “sworn to each other in the name of the Lord.” This is a form of solemn petition in prayer that calls on the Lord to stand as witness attesting to the integrity of their agreement.

One of the great elements of this prayerful exchange is the affection the men show to each other as they pray together. Jonathan’s love shines in 1 Samuel 20:17, and 2 Samuel 1:26 vouches for this love to David and David’s heart reciprocating it.

The Plan of Arrows (18-42)

This is drawn into the account here since it is a vital follow-up to the prayer commitment.

Jonathan lays out a plan to signal David by shooting arrows. It is in two phases. If the king’s son shoots arrows to one side of David’s hiding place and sends his servant to retrieve them, it will signal good favor from Saul. Perhaps this is fitting because in such a case David would know he can be safe near the side of the king. But if Jonathan shoots arrows beyond David, it will show Saul’s evil intent, and direct David to flee beyond the plotter’s reach.

At the king’s meal on the second day after this, Jonathan’s word of David’s trip stirs violent anger in Saul. The king accuses Jonathan of preferring David to him, and says that as long as David lives he is a threat to Jonathan reigning on the throne. He commands his son to bring David to him to be put to death. Jonathan asks what wrong David has done. This opposition further inflames Saul’s anger, inciting him to hurl his spear at his own son to thrust him through.

Jonathan has himself entered into David’s lie about a reason for being away.

After this exchange of oath and vow, Jonathan keeps his rendezvous with David. His arrow past David is a vivid message to the man in hiding about Saul’s murderous vendetta. Jonathan then sends his attendant home none the wiser. David can safely reveal himself to Luke After the two men have kissed each other, David departs on the fugitive trail from Saul. Prayer springs again into the account, for He goes with Jonathan’s reminder of their pledge voiced before God (42), a lingering fragrance to encourage the wandering man’s thoughts.

Now we can focus on principles. First, one could make an oath by the surety of God’s life and have a sincere motive in contrast to deceit as in the oath of Saul (19:6). Second, God weighs men’s actions (1 Sam. 2:3), one can feel assured of His certain judgment, as David does (24:12, 15; 26:23-24), and admit God’s fidelity as Saul does (24:19-20). God knows what is going on in each heart.

Other principles join these. Third, in prayer one can realize and invite God’s dealings with him as these are in line with what He deems faithful. If sincere, such prayer testifies of one’s own heart set to act in step with God. Fourth, in a mutual prayer pledge two believers make, each assumes his own moral commitment to carry things out with integrity. David later keeps fidelity by generous bounties of property, hospitality, and love to a man in this friend’s family line (2 Sam. 9:1-13). God is honorable in being dependable, and honored when His people finish things in truth.

A fifth principle also occurs. It is acceptable (42) to jog one’s memory so as to encourage him by the sanctify of a promise voiced in prayer.

1 Samuel 23:2, 4

The Fugitive’s Fib

This is a case where no statement of prayer appears. Still, Scripture shows that prayer did occur. This is based on three lines of evidence. One is Doeg’s accusation (22:9), another is Saul’s assumption that prayer did occur (22:13), and a third is the priest Ahimelech’s frank admission that he prayed at David’s request (22:15).

David’s Appearing (1-2)

In flight to escape Saul, young David visits the priest Ahimelech at a town called Nob.

Weakness shows up again in the fabrication to explain his appearing when the priest naturally thinks he should have provisions while serving King Saul. David concocts a tall story about carrying out a special assignment for the king that has resulted in hunger for Himself and those with him (cf. w. 4-5; and Matt.). The priest, convinced, shared consecrated bread right off the altar (v. 6).

David’s Appeal (3-9)

Prayer does occur in requesting, via the priest’s inquiry before the Lord, the guidance David needs (cf. above). The summary record mentions other things for which he appeals: food (3) and a weapon (8), but only eventually fills in that the priest inquired of God for him.

The food at the place of worship was normally for priests serving there. Jesus later defends David getting loaves from the Altar of Incense, as a case of God allowing compassion due to special human hunger, relaxing the strict letter of the law (Matt. 12:3-4). After securing food, David also asks the priest for a weapon, again lying with the cover-up that he had left hastily due to his urgent mission (8). Accepting this, the priest gives him the one thing he has, the sword of Goliath kept there (9).

One hitch in David’s visit will lead to a disaster later for the priest who helps him and other priests.

David’s Accuser(7)

One of Saul’s servants, Doeg of Edom, is eavesdropping on the episode, and will give David’s visit away to Saul (cf. 22:9-10). This will inflame Saul’s fury to wipe out any who aided the man he is determined to eliminate.

A guideline is relevant. Due to sin in the world, when a spiritual leader prays to help or does some other good work, he may have to suffer or die for what is right. In this case, Ahimelech, the priest, prayed to God, inquiring for David, if Doeg’s report is correct (cf 22:10). In this possibility, the content is not stated, but it makes sense that the priest interceded for God’s help to David’s on his journey. Besides this aid, the priest supplied David with a weapon, the sword David had taken when he defeated Goliath, and gave him food. The evil Saul would readily take all this as aiding and abetting, and be inflamed against the priests.

1 Samuel 22:10, 13, 15

A Case of Showing Prayer Occurred

Two references now point back to assume prayer in Chapter 21 (cf. the first paragraph there). We can summarize this briefly.

The Charge

Doeg the snooper lodges the charge against David in the ears of Saul (10), and Saul buys into it as true (13).

The Consequences

Saul presses the priest on what he construes as a sell-out to the king’s enemy (11-19). Ahimelech has believed David’s lie, is innocent, and answers the king candidly. Saul charges him with the prayer to help David (13), a case of a man serving his own selfish interests by faulting an intercessory kindness. The priest, thinking David had been serving Saul, walks into the trap. He simply replies assuming David has been faithful which ought to please Saul, he even is the king’s son-in-law, and is honored among the king’s people. He sees his prayer as a natural service, just one more instance of what his valid priestly service has been all along. And he is innocent of any wrong, so the king can fell at rest.

The upshot of the affair is Saul’s engaged order to his men to execute Ahimelech and other priests of his family line. When the men decline this atrocity on the basis of respect for the Lord’s priests, Saul finds a man ready to carry out his “dirty work,” Doeg the informant. This “hit man” slaughters eighty-five priests. As if that evil scene was not enough, he even exacts a toll on the entire priestly city of Nob, piercing through men and women, children and infants, and besides these the animals.

One man who escapes death and flees to David is Abiathar, a son of Ahimelech.

In this dark scene, Ahimelech when “called on the carpet” in a trial before Saul may be denying that prayer to help David was one of the things that took place in the interchange of Chapter 21. If so, it is his word against the informant Doeg’s, true in a bid to save his life, or a lie if he actually had prayed.

Principles become noticeable. First, those close to God or thought to be are often approached in Old Testament passages, or today, to ask God for answers to help in various cases (cf. 23:1-2, 4, 10-12). These are guidance in battle, whether a besieged city can be a safe haven, help in illness, on and on. A guideline is that a spiritual leader can have impact by interceding to God. This ministry can be for temporal helps or eternal welfare (cf. Rom. 10:1). It is of utmost cru-ciality to be on “praying ground” with the Lord so as really to count in these opportunities. And in a normal life the cases can mount to mind-boggling numbers, so that the amassed spiritual fruit can be incredible (cf. John 15:8, “much fruit,” and 15:16; Phil. 4:17).

The Conscience

David’s conscience smites him on hearing of the mass murder. He has to recount profound bleakness, “I knew on that day, when Doeg the Edomite was there, that he would surely tell Saul [cf. 21:7]. I have brought about [the death of] every person in your father’s household” (22:22).

A principle is apparent. David’s prayer, trafficking in a lie he spun, had exacted a terrible price others had to pay. Suppose David had trusted in the Lord for a means of securing food and weaponry. Imagine what might have been had he stood for truth with his prayer, and looked to “the living God” as when he faced another threat to his life, Goliath.

Other guidelines also appear. First, prayer may occur even when a biblical text does not include the details it mentions. God, of course, is fully aware of when a person prays though we may not perceive prayer, just as He hears our prayers when others are not aware of these. Second, in the busy course of life, another may hear prayer, apparently said aloud, even when the ones praying do not detect this. This is similar to imagining that what we do is private when at times another, without our knowing it, has seen.

1 Samuel 23:2, 4

Prayers for Guidance in Battle

David and a band of men who have joined him are living in the wilds eluding Saul. At the Same time the Philistines pose a threat as they long had been. Twice David prays seeking God’s wisdom on whether to attack the Philistines or not.

The Philistine Situation of Danger (1)

David’s first prayer. News from his men about Philistine pressure and plunder at Keilah stimulates his calling on God (2). He petitioned for counsel. The prayer is in the form of a petitionary question. Should he strike the enemy? God possibly conveyed this answer through the priest Abiathar. This spiritual leader had recently joined David (22:20-23), and could seek guidance through the Urim and Thummim within the breastplate fold of his garment, the ephod. Abiathar is said to have the ephod (6, 9). The answer David received was “go” (2).

David’s second prayer. Reluctance of his men prompted David to confirm God’s will by a back-up prayer (5). His men live in jeopardy of death in their fugitive state, and going to battle against the mighty Philistines raised a threat of dying even sooner.

David was urgent to find the Lord’s direction (4). Again God’s answer was to attack with the guarantee that He would give the victory. Sure enough, the result was an overwhelming win against the Philistines, and setting Keilah free of subjugation to the enemy.

Observe principles here. The prayers illustrate how God chose to guide His people at that time. A principle is relevant here. Today, still praying for direction, believers discern God’s guidance through less direct means—sensitivity to Him as they weigh truths of His Word prayerfully, counsel of wise people close to Him, assessing circumstances He uses, and the like. Though God is flexible in not choosing to use the Same means as in David’s day, His leading is just as real. And believers now have far more of His will filled out in His Word than David and Abiathar had, with the benefits that spring from this.

Had God told David via His means (the Urim and the Thum-mim) not to go, it would save him and his men. So, either way, appeal for His will in prayer was a wise value choice.

1 Samuel 23:10-12

Prayer for Information Giving Safety

The prayers related to attacking the Philistines were unusual. Now further prayer for information ahead of time is also very special.

Saul’s Expectation to Capture David (6-8)

David’s stay in Keilah inspired in Saul the craze to trap him within the city and force his surrender.

David’s Entreaty for Wisdom (9-12)

Word reached David of Saul’s designs, and this too prompted him to pray.

His request for God’s ephod. David seems immediately to think of deciding God’s guidance via the ephod, that is the Urim and Thum-mim, placed inside the garment’s fold over the priest’s breast. This suggests his use of the Same method in verses 1-5, for the priest had just come among David’s men.

His request for Saul’s deployment. He asks for God’s confirmation whether Saul will try to besiege him if he remains at Keilah. God answers “yes,” showing that the scouting report David had received was correct. This information leads to a second part of the prayer.

His request for Keilah’s decision. Will Keilah’s pressured leaders hand him and his men over to Saul if they remain here? The Lord says “yes.” So David knows to flee to safety away from the city.

David’s Escape Before the Siege (13)

Flight by the band of about 600 sprang them into escape from Saul. Advised of their departure, Saul gave up the chase at this time.

It is mind-boggling to think of God’s sovereign plan and what would happen if believers go on the way they are going, or if they change to a different course. In David’s case, God gave information as a means of preserving him. Should He have permitted Saul to capture him, He could even then have worked a way of escape to carry his sure purposes forward with David.

Now principles can receive their due. What of believers who do not have definite information in advance? They can still insist on doing right and rest in God’s faithful care, entrusting the keeping of their lives to Him as to a faithful creator (1 Pet. 4:19). Even when God has permitted believers to be in trials He has been versatile in ways He has chosen to protect them. He kept Jacob safe with Laban, Joseph in Egypt, Moses as a baby, His people at the Red Sea and David in the contest with Goliath. The surest place in all the world is walking in the will of God, as God’s further keeping of David from Saul in verse 14.

1 Samuel 23:21

Prayer that God Will Not Hear

A word about prayer that the psalmist would express later is true in principle with Saul. God sees that Saul regards sin in his heart, and the Lord does not hear him in a “yes” way (cf. Ps. 66:18). God in merciful forbearance can permit things to work out even when men do not do what pleases Him, as even in some of David’s failures (cf. an example in 1 Sam. 21:2).

The Plot Against David (19, 20)

Ziphites twice notified Saul to betray David’s location (cf. also 26:1-5). They were people of David’s own tribe, Judah, in the desert area where Jeshimon is southeast of Hebron near the Dead Sea. Chalky hills were infested with many hiding places for fugitives.

Here, the Ziphites side with the reigning king, apparently regarding David as a traitor to the government. They promise to turn Saul’s quarry over to him.

The Prayer of Saul (21-23)

Here is an example of an evil prayer, hatched against the will of God. It comes as no surprise when one reviews Saul’s sinful disqualification by his offering (1 Sam. 13), by his rash order (14), his obstinacy toward God’s will (15), and his oppression against God’s anointed man so far. When a man turns himself away from listening to God’s will, “even his prayer is an abomination” (Prov. 28:9).

The king mouths a prayer calling blessing on those informing him of David’s hideout. What he invokes from God is not what God commits Himself to do. The prayer is driven by wretched ugliness, a spewing of carnality and self-will. As soon as it spins off of Saul’s lips, his next words are a command to go confirm David’s campsites so that Saul can move in to kill him.

The Preservation of David (24-29)

David, receiving a report of Saul’s new pursuit, again evades his clutches. God Himself works providentially to pull Saul back when he is about ready to close in and snatch David. He does it by having a messenger reach Saul with news of a crisis. Philistines have raided, and Saul’s fighting force is desperately needed to repel the enemy.

A principle is shaped in all of this. When a believer is doing the will of God and trusting in Him, God is able to protect him even against those who pray for his downfall. Today, God’s people are the objects of carnal prayers from within the so-called Christian circle. But also pitted against them in spiritual warfare are outsiders seeking Satanic help to stop them. This embraces not only enemies sold out to heathen superstition, but purveyors of cultic delusions, evil plotters in phases of the New Age Movement, and opponents pushing devil worship. These are but a few. The warfare is real, and the enemies always involve Satanic hosts who manipulate them. It is imperative for the believer to be vigilantly dressed always in the whole armor of God, depending on His power to stand against the Stratagems of the devil (Eph. 6:10-17). And strategic with the parts of the armor and the power of God is prayer (w. 18-20) in relying ceaselessly on God.

1 Samuel 24:12, 15, 19, 22

Prayer in Sparing a King

David is able to get two opportunities to kill his pursuer, but in both he holds back in godly grace. Here is the first of these episodes, the second yet to come in Chapter 26.

David’s Compassion on Saul (1-7)

Prayer comes first in verse 12, and it is good to see the flow of thought preparing for that.

Saul prowled the desert haunts with 3,000 select fighting men, goaded on by a mania to snuff out David’s life. The king sought out a cave where he could relieve himself, possibly meaning to ease bodily pressure or to rest in the coolness from the oppression of a tiring trek He was not aware that David and his men lurked in the deeper, dark recesses.

Men of the fugitive band whispered advice that David kill his enemy. Instead, he only crept up in silent stealth and cut off the out-flung edge of Saul’s kingly robe. David’s tender conscience smote him even for this act of disrespect for the king. He told his men, probably in a low tone out of Saul’s hearing range, that in respect for the Lord he would not harm Saul. For as evil as the king had proven to be, he was still the leader the Lord’s had once anointed. David would not tolerate his men to taking violent advantage of the unwary pursuer.

David’s Challenge to Saul (8-15)

Saul went away unsuspecting of danger. There from a distance David shouted a challenge, and Saul whirled about to gaze back at him. David was respectful of the kingship, calling the would-be murderer “my lord the king.” He even bowed to honor the office Saul stood for.

Then David told the king the falsehood of claims that he meant Saul harm. Even in the cave he could have plunged a spear through him, with men urging him to kill, but he displayed mercy. His noble reason was his high regard for the kingship from God. Then he must have shocked Saul by lifting high the cloth cut from Saul’s robe, a proof of his good intentions.

Prayer comes at this point (12). David invokes God’s judgment between Saul and himself. He calls for God to avenge the wrong Saul has done in His time and His way. Let God do that in His own way and time, as is God’s will elsewhere (Deut. 32:35; Rom. 12:17). David himself will not presume on God’s prerogative. He does not lift a finger to hurt the man on a mission to snatch away his life. Later, in verse 15, David voices his burden a second time. May the Lord judge as fits His own will in this rift between the two men. And may He take note and uphold the cause of David, falsely persecuted as he is, and keep him safe from Saul.

Principles of prayer flow richly here. David calls for God to work His good pleasure, and is passionate not to intrude his own. He pleads that God will see and bless him in his innocence. And he petitions God to protect him. Not a single word of hatefulness, spite, or retaliation sours the prayer. He is at rest to leave vengeance to the Lord, to effect as He knows fits the case.

Saul’s Confession to David (16-21)

This, too, includes prayer.

The acknowledgment (16-19). No doubt David was shouting from a distant vantage point, for Saul asks if it is David’s voice. Murderous as he has been, he calls David “my son David,” and sobs loudly. The king is still in possession of his life, which had been in jeopardy in the cave. The compassion shown him could lay its potent impression on him, at the moment at least, even as a man with murder in his heart at one moment but favor at another. His tongue is loosed to confess that David is more righteous than he has been, showing Kindness in place of his wickedness. David has shown a rare attitude, not piercing out his enemy’s life when it was within his reach.

Now prayer returns.

The advocacy (19b). Saul mouths his prayer that God will reward David with good as a suitable return for the fugitive’s mercy. However carnal a person’s heart may be, if what he prays is in the line of God’s will, God will show mercy to the merciful.

The appeal (20, 21). This calls for prayer. The thought ticks in Saul’s mind that David is sure to be the king (20). This prompts his request that David will pray in an oath before God, for his sake. What he desires is that David, when on the throne, will spare Saul’s descendants.

David’s Confirmation (22a)

David responds in his own prayer. It is in the form of an oath, a pledge or guarantee before the Lord. It calls for God’s attestation of what he promises, His blessing in keeping true to carry it out, and His equitable judgment should David go against his word. All of this is to assure from himself, and with God’s help, that his word is worth something.

A principle of prayer in this instance is easy to see. The person calling on God to attest and assure an undertaking needs to think through on what he agrees to do. He also needs to be ready to honor his word and the name of the God he has invoked to stand as a witness. Years later, David shows kindness to a man in Saul’s line, Mephibosheth, for the sake of Jonathan (2 Sam. 9:1-13).

1 Samuel 25:22, 32, 39

A Man’s Prayer with a Woman

David’s evading of Saul’s searchers drew him to various desert hideouts. The setting here is near Carmel, a site about seven miles south of Hebron, not far west of the Dead Sea, south of Jerusalem.

A Review of the Situation (1-31)

David has dealings with Nabal, a rich stock-raiser whose name means “fool” and who was a tight-fisted man, rock-hard against mercy. The wife of the evil man, Abigail, turns out to be of sterling character and shows kindness later to David and his band.

David sends men to Nabal with his cordial greeting, itself a prayerful wish of peace (v. 6). He reminds the stockman that his men have treated Nabal’s shepherds kindly, and never stolen from his herds. But living in the wild, David and his men need help, and he is asking for some gift from Nabal in fitting gratitude for the safety to his enterprise.

Nabal is stingy, not willing to give any token of friendship. He insults the visitors’ leader, David, by asking who he is (he was very uninformed, or wilfully cocky, and mean). He discounts David’s family, and insinuates that he has broken away from his master, as if failing Saul. He speaks of his own possessions only in proud, selfish terms of “my... my... my... my,” showing he has acute “I” trouble.

David’s outfit returns to report Nabal’s dealings. David then takes 400 of his 600 men to stage a raid on Nabal. In the meantime, one of Nabal’s young men had sensed his boss’s wrong, and gotten word to Abigail of impending danger. Unlike Nabal, he felt the visitors had been cordial, had shown respect for Nabal’s property, and even formed a protective buffer for Nabal’s men. He bluntly tells the wife that her husband is “such a worthless man that no one can speak to him” (17).

Abigail springs into action to save the day. She gets foodstuffs together in large gifts on donkeys, probably with help from workers on hand (cf. 19). Then she sends the donkey train ahead of her with the men to intercept David’s band.

How strategically things come into place. Before Abigail arrives, David does two things. First, he realizes that Nabal has decided evil toward him in return for the good David has dealt to him (v. 21). Second, he resolves in an oath prayer to deal with the evil “tight wad” by wiping out his entire outfit of men before the next day. It is a vindictive prayer of the flesh. He summons the Lord’s working to bring what his own feelings regard as justice on his enemies. He has hit the trail to a showdown when his eyes light on a strange sight. A woman is coming to intercept him with a donkey train.

It is difficult to defend David for such a vengeful intent, and using God’s name to give it clout. Oaths men make do not always express God’s will. Still, in His providential care God keeps David back from carrying out the bloodshed.

A principle at this point is vivid. We should screen our prayers watchfully, and sift any malicious intent in a sensitivity to do as God’s Word gives proper warrant.

As David draws up in surprise, Abigail falls before him in respect, a striking contrast to Nabal, and shows class in taking the blame herself. She beseeches David to hear her out. Abigail’s husband, she acknowledges, is a worthless man, a “fool” living up to what his name means. She is prayerful in her plea in verse 26. She invokes the Lord who lives to grant His attestation to what she says. He has providentially kept David from avenging himself, probably meaning she has heard of his noble act in sparing Saul. She also can be referring to his leniency to Nabal so far. Her desire is, may God give David victory over his enemies, even Nabal. She pleads that the men will accept her gift packed on the donkeys, and that forgiveness be extended to her as she selflessly shoulders the blame in place of her husband.

Abigail compliments David. She desires his house to be an enduring one, for she sees him as fighting the Lord’s battles, doing the will of God. She expects no evil to be found in David all his days, a good gesture, and a broad hint to deter David from violence in this case. She is unaware of the sins David was yet to fall into as the years went by. She is well-informed about David’s anointing, for she expects him to be the new king, and has heard of good things spoken about him (30). She does not want David to spill blood now that would be a grief to trouble him later (31).

Such wise and generous words evoke a response in the leader of the fugitive host.

The Recipients of His Blessing (32, 33)

David’s words form a prayer of blessing or thanksgiving/praise. They trace his blessing to the Lord who gave it (cf. also 39). It is good to speak words that exalt God in the presence of others, if they are genuine. David also praises Abigail herself.

The Reasons for His Blessing(32-34)

Two reasons are apparent behind David’s praise.

God’s providence. He exalts God for His providence in working to turn him back from bloodshed by this narrow escape.

Abigail’s perception. He has praise for the woman’s keen wits in grasping how the situation really was, recognizing the wrong done, and throwing herself so boldly into preventing calamity. She had ministered him a huge favor in this forthright trip to meet him before he fulfilled his revenge. He discerns both God’s restraining hand and Abigail’s brave act as worthy. His early passion would have led him to wipe out every man.

David also is thankful for Abigail’s gift. He accepted the gracious supply of food and gave his staunch promise of peace.

The Result for Nabal And Abigail(36-42)

The entire episode reads like a John Wayne action thriller of the wild West.

Nabal. Once back home, Abigail found her husband having a feast and in a drunken stupor. He was so out of it that he would not be able to understand if she told him of his narrow escape. When he was sober the next day she told it to him straight, and the shock put such fear in him that he suffered heart failure. Ten days later he was dead.

Abigail. When David heard a report of Nabal’s death, he exulted in praise to God (39). God had mercifully protected David from Snatching justice into his own hands. He had dealt justice to Nabal His own time and way. And He was ever so thorough.

The next scene reveals a contingent of men delivering David’s proposal to Abigail to be his bride. She was rid of a drunken bum and a hard-hearted husband, and now free. She gladly accepted David’s offer, and went to him attended by her wedding party of five maidens, this itself a sign of the wealth left to her.

The story seems happy. A sad note comes at the end, in the review of David having another wife at the Same time. God’s blueprint for marriage, the way He wanted it to be, was one man and one woman in a bond of unity (Gen. 2:24).

Observe further principles out of this.

This failure of David points up a principle. God honors the prayers of His people even when they are so short of spiritual perfection. He knows who follows Him in some genuine degree of faith, and in great compassion is real to them even in times when they are far from being altogether what He wants. Still, He wants His people always to strive to do His will more closely. A second principle is that God knows how to work out justice better than we do. So we should leave this to His plan and His time (cf. Rom. 12:19, 21). He even allowed Nabal’s hired servants to live. At the Same time He preserved David from his own quick trigger vendetta and rush to get on with things.

1 Samuel 26:11, 19, 24, 25

Prayer as David Spares Saul Again

First David held back from killing Saul in Chapter 24, when he had him in a cave, not suspecting peril. Now he gets a second shot at stopping the pursuer.

David’s Action Toward Saul (1-12)

A tip from the Ziphites drew Saul again to the region of Jeshimon Near Hebron and the Dead Sea. He came over the desert with 3,000 men to roust David out of hiding. David stole upon the sleeping soldiers of Saul and located Saul at the supposed safe center of the night camp. David again passed up an opportunity to kill the king, or to allow his man, Abishai, to do it.

David’s reason again is his respect for the kingship, under God. He expresses faith in God’s sufficiency to take care of Saul, whether by smiting him directly, or natural death, or in battle (10). Then, in a whisper near the sleeping king, David prays. May the Lord keep him from hurting His anointed leader! It is a brief petition expressing God’s will.

He and his companion Abishai grab Saul’s spear and water jug and slip out of the camp. God Himself, the passage shows, kept the enemy soldiers in a sound sleep (12).

David’s Appeal to Saul (13-20)

Reaching a peak of safety, David shouted down at the soldiers. He chides the now shocked Abner, the general, for not guarding his master from danger. He hoists the spear and jug as signs that he had been right beside the king while he lay helpless. Saul, as he had done in the first sparing, calls David “my son.” David pleads his innocence of any effort against Saul, and asks the king to break off his hateful pursuit.

If the Lord has stirred Saul to pursue, David is ready to present an offering to be right with God (19). The offering would be accompanied by prayer. Indeed, prayer is intimated here in “let Him accept [lit. “smell” the aroma of] an offering....” The idea can be, “I ask Him to receive” the sacrifice. But if this is not God’s motivation, but instead men have wrongly aroused Saul to construe David as an enemy, the appeal in prayer is different. He pleads that the Lord will curse them for their sinful hurt to him. For they have shut him out into the wilds far from acceptance among those who are the Lord’s inheritance (His people). He is far from God’s presence at the tabernacle, as if cast out to worship other gods.

Saul’s Acknowledgment (21)

Confession pours from Saul’s lips as it had in Chapter 24. It had been insincere there, as it would prove again to be here. What good is confession if nothing is changed in the sin one is confessing? An empty promise is all the insincere king can give. He asks David to return, and gives a lying promise not to harm him. This comes with admission of playing the fool and falling into a grievous mistake.

David’s Answer (22-24)

The pursued man emphasizes two things.

His reassurance of God’s reward. David declares that the Lord will repay each person for his righteousness and faithfulness. He does not emphasize the negative, the retribution or else diminishment of reward sure for sinful misuse of the life. God deals reward in grace, not merit, but in His grace honors the fruit that He can approve by distinguishing the person in some equitable degree of reward (1 Cor. 3:8; cf. Luke 19:12-27). He will deal retribution in punishment to the unsaved but reward to the saved (Dan. 12:2). The true believers will receive special reward for their “work” He can endorse, or see their reward reduced in a manner God sees as in equitable accord with unfaithfulness (1 Cor. 3:10-15; 2 Cor. 5:10).

David did not necessarily know all of this in his day, but he had the essence of it in view. His words ought to have struck Saul’s heart with powerful conviction.

His request for deliverance. David would have to be still shouting to be heard down below. Prayer is unusual, for David is praying in a yell (24). He petitions the Lord to set high value on his life, and spare him, as he has valued Saul’s well-being and left him untouched. Even beyond the present situation, he petitions God to deliver him from all distress.

The Lord would answer that prayer. He would spare David’s life until he would die of a ripe old age. And He would deliver him finally out of all distress into eternal bliss (cf. Ps. 16:10) It also is true that along the way God would let him face unpleasant consequences when such sins as adultery and numbering the people caused a back-lash of pain. God does answer prayer; He also permits men to reap what they sow, ever teaching needed lessons even in this.

Saul’s Anticipation for David (25)

Shouting back as he stares up the slope, Saul utters words that are partly a prayer of affirmation, and partly a prediction, in truth.

He invokes God’s blessing on David (“may you be blessed”) as God would surely give this, for it was God’s will whether Saul prayed or not. His prayer is a wish, a call to God that His will be done, that He deliver the blessedness. Saul also predicts what he must know is God’s purpose since Samuel had told him plainly that God would give the kingship to another (15:28). David, he expects, will accomplish much and prevail. Truly he would, in victories, in prayer, in writing many psalms, and in royal projects.

What are the principles in prayer? One of these is to pray in line with God’s will (11) and equitable dealings (24). Another is that even a knowledgeable but very carnal person can utter prayer that has the wording of God’s will (25). This points up the urgency both to live in God’s will and pray in it, as David is doing here and Saul is not.

After the dramatic awakening of the soldiers, David goes on his way, and Saul to his place. They would never meet again in the present life. David would soon rise to the throne, and Saul would go downhill to his tomb, his life so empty of God’s guidance that he would resort to a woman of a familiar spirit. There he would meet the stiff rebuke of Samuel’s message: the Lord had become his adversary and would take him out in defeat (28:16-19).

1 Samuel 28:6, 10, 15

A Demonic Substitute for Prayer

Prayer occurs in Chapter 28 in three ways. First, the disobedient Saul tried to pray but God did not answer (v. 6). Second, he prayed in a bogus way as he vowed safety to a medium by invoking the Lord’s Name (10). And third, Saul tells Samuel, who comes back from the dead to speak with him, that God “answers me no more” (15).

The Circumstances (1-7)

The invasion by Philistines (1-5). When this foe massed in a threatening mobilization, Saul summoned soldiers from all Israel to Gil-boa. A scan of the enemy encampment struck great fear into a man who already knew terror after the Spirit had left him. (5).

The inquiry in prayer (6). The panicking king did not know how to face the invaders successfully. His stiff-necked acts had raised up barriers between himself and the Lord, but he needed help. So he “inquired of the Lord....” He was not on praying ground, for he did not honor the Lord and the Lord could not honor him (cf 1 Sam. 2:30; cf. Ps. 66:18). The result was that “the Lord did not answer him,” and this was in three ways that the king attempted.

(1) God’s refusal. God did not give him counsel, in the first place, by dreams. In some instances in ancient Israel the Lord did give revelation either by voice or by pictorial vision or both, in dreams. Jacob received reassurance this way (Gen. 28:11 ff.), as did Joseph (Gen. 37). After Saul’s day, Solomon would (1 Kgs. 3). The all-powerful and resourceful God is able to make His will known distinctly even by this method (Num. 12:6), when He wills. Second, God offered no response by the Urim (cf. Num. 27:21), an object in the fold of the high priest’s ephod over his breast. How this worked is uncertain to us, but one suggestion is that the Urim meant “lights” and the Thummim “perfections.” Possibly God caused the object to light up to answer questions “yes” or “no.” Abithar the priest had fled to David (1 Sam. 22:20-23), so he was not accessible to Saul, and could not have validly complied with him anyway, if in spirit with Samuel rejecting the king. And third, Saul could obtain no help from the prophets, for Samuel whom Israelites consulted (1 Sam. 7, 9, 12) had died (25:1), and had cut Saul off from contact (15:15-23). The school of prophets Samuel probably established would no doubt reject Saul as their most honored example had done.

It was desperation time for Saul. He was between a rock and a hard place.

(2) Saul’s resort. The king groped for counsel with which to cope with the warfare. He asked his servants to locate a woman who was a medium, who could supply information to him. They knew of a medium at En Dor. Saul clutched at this possibility. In this, he did an about face, going against the policy he himself had made to ban those who set up shop to contact demons and pretend to get in touch with the dead (28:3; cf. v. 9).

The Mosaic Law rejected mediums and spiritists (Lev. 19:3; Deut. 18:11), and directed that both kinds be put to death (Lev. 20:27). Their traffic led people to bypass God, as in legitimate prayer, and seek information from other sources.

The Consultation (8-14)

The appeal. Saul sought to deceive the woman he visited by disguising who he really was. He surely knew that she would not dare do business if she perceived her night guest was the king who was out to get people of her craft. His request was that she engage in her conjurer act to bring back from the dead a person with whom he could speak. She was cagey against danger to herself, and reminded him that Saul had shut down people who did this sort of thing. That ought to have stopped the king’s illicit effort.

The assurance. Saul swept this roadblock aside. He did it by affirming a vow. In this, he glibly and illegitimately invoked the name of the Lord, whose word he had so often gone against, as even then. This was a kind of prayer, but he had no right God would support to traffic in His name, and pledge by His life as his witness of truth, that he would protect the woman.

The appearance. Satisfied, the woman was willing to go ahead. She only must know whom her visitor wanted brought forth. Saul specified Samuel. She acted to do her usual thing, to work in accompaniment with a demon within her, who could pretend and impersonate Samuel to make it seem he himself was there. But when God by His almighty power did an unusual thing and brought Samuel’s spirit back from the dead, it disrupted what she expected. So she “cried out,” startled, shocked, and in terror at a power overwhelming her own. Quickly identifying Samuel with the Lord he served, she perceived who in the land chiefly had sought Samuel, had been cut off from him, and would want to be in touch with him by her God-opposing method. Saul!

The king reassured her she need not fear him. She then went ahead and described the appearance she saw as that of an old man clothed in a robe. Saul was instantly aware that he had achieved his mission. He was in touch with Samuel, and he bowed with reverential respect to honor the prophet.

But Samuel was not at his beck and call.

The Condemnation (15-19)

God’s servant got quite pointedly to the bogus consultation.

The reason for the request (15). Why has Saul interrupted Samuel’s state after death by bringing him up? That Samuel himself did appear seems most probable for several reasons.

First, the woman’s shock shows that this was beyond what she expected even in what an evil spirit was able to do; it was counter to this, of God. Second, the following account represents Samuel as actually speaking to Saul. What he says is in complete accord with what Samuel has said in the scripture earlier (Chaps. 13, 15, etc.).

The response of Samuel (16-19). Rejection of Saul is crisp and direct. The Lord has departed from the king and is his adversary (16). He has taken the kingdom from Saul and given it to David. Saul disobeyed God (cf. Chap. 15), so the Lord has confronted him by allowing him to be in the predicament without help. Further, the Philistines will win the battle, while Saul and his sons will be with Samuel, either meaning generally in the place of death whether saved as Samuel is, or unsaved, or saved even though so disobedient.

The Consternation (20-25)

For Saul in the rest of his time with the sorceress, two things are true. He has an empty misery in his utter dismay as doom is before him (20-23a), yet after some persuading an encouraging meal to give him a lift from his wrung-out weariness (23b-25). Even the physical satisfaction is only a brief respite; during the battle “tomorrow” (v. 19), which comes quickly in Chapter 31, he will die.

Principles of prayer are clear enough. First, one ought to repent, confess, and seek God’s merciful forgiveness for disobedience, not plunge more deeply into a life against His will. Second, one ought to use God’s name in prayer to honor Him, not mouth words using that name to try to salvage a personal agenda (cf. v. 10). Third, the Same essential things can be started another way. We please God when we do things in sensitive harmony with His Word, not in doing what runs counter to it. Fourth, God has the power and wisdom to do what seems impossible, yet He does it to accomplish His will, not to help a self-willed person (cf. 1 Sam. 2:30). In this case, God does a rare thing, the only time in the Bible. He allows a person to come back from the dead, not to aid Saul but to oppose him, and show once for all His power even over a false and disobedient attempt to contact the dead (cf. Merrill Unger, Biblical Demonology, pp. 144-152).

1 Samuel 30:6-8, 15

Prayer in the Face of Heartache

While still fugitives, David and his band returned to their encampment to make a stunning discovery. Amalekites had plundered, taking their wives and children captives.

Sorrows of a Great Loss (l-6a)

Three things portray the extreme gravity of the situation. One is the capturing of the men’s families. A second one is the burning of their Homes. Another is the stoning of David the men are talking about because he is the leader, and his orders pulled the men away, permitting the catastrophe.

Solace in a Great God (6b-8)

It was a high crisis for David. He had help to cope with it in two ways.

By the gift of power. When he could have fallen apart, David “strengthened himself in the Lord his God.” Was this one occasion when he experienced the reality of the words he would write in Psalm 138:3? “On the day I called Thou didst answer me; Thou didst make me bold with strength in my soul.” In the Same psalm he is confident, “The Lord will accomplish what concerns me” (v. 8).

Like Jacob in meeting Esau and Moses in facing the Red Sea David found God to be sufficient when the crisis swirled around him. A person who walks with good in the good times also finds it safe to walk with Him in the bad.

David had help in a second way, coordinated with the gift of power.

By the guidance in prayer. Power did not just come automatically. It came as David went to the source of power, in prayerful desperation. A godly person in a predicament does not just think of the alarms; he meditates on the Almighty. David asks Abiathar who had joined him (22:20ff.) to bring his priestly ephod (breast apron). His reason, as in 23:9, was that inside the fold of this breastpiece were the Urim and Thummim, objects God used to furnish guidance in some way for His people. With Abiathar consulting there to see God’s will, David prayed for guidance.

“Shall I pursue this band? Shall I overtake them?” As He had gained God’s guidance in other situations (cf. Chap. 23), he secured it in prayer this time. God said, apparently through Abiathar, to pursue. He guaranteed recovery of all that the men had lost.

Success in a Great Victory (9-19)

David, with 400 men, clung to a resolute pursuit and came across a straggler left behind by the fleeing raiders. David, in a kind of prayer, swore by oath to him that he would not harm him if he led the pursuers to the Amalekite camp (v. 15). It is not said that David made this oath, but it is apparent that he must have. He appealed to and invoked the name of God as his witness, to guarantee his commitment to keep his part of the agreement.

An overwhelming victory included slaying most of the marauders, and regaining the families and spoils. David gave some of the spoils to 200 men who had pursued part of the way before dropping out due to exhaustion. He also sent a gift to elders such as in Judah, whose areas had suffered from Amalekite attacks. This was a testimony of fairness and no doubt won greater acceptance for David en route to the kingship after Saul’s death. That death in 1 Samuel 31 and 2 Samuel 1 sets the stage for David to return from exile and reach the throne.

He will rise to kingship as a man of God, a man of prayer.

Lessons in prayer again are evident. Instead of going to pieces under pressure when his men spoke against him, David stayed on top by God’s power and found His way out of difficulty in answer to prayer. Second, the promise God makes in His word to the praying person He is faithful to fulfill. Today, His people can search His written word for what He says to guide their steps.

Prayer in 2 Samuel

Introduction

Comments before 1 Samuel relate to 2 Samuel as well. For, as stated, this second book originally was part of a single unity with the first one, all one book. Together the accounts developed the beginning of a kingship in Israel with Saul and then David’s reign as God’s choice. The kingdom theme is evident in several verses (2 Sam. 5:10, 12; 7:4–17; 8:6).

As to author, date, title, and theme, cf. the “Introduction” in 1 Samuel.

The Outline

David comes to the throne in Chapter 2, and 2 Samuel is in two divisions, developing two contrasting emphases in David’s career.

His Triumphs (Chaps. 1–10). First David reigns over Judah alone (1–4), then over all Israel (5–24). The focus in Chapters 1–10 is on his crowning (5), capture of Jerusalem to become his capital (5), construction of a palace (5:11, 12), conquests over the Philistines (5:12–25), changing the Ark’s location to Jerusalem (6), concern to build God a house or temple (7), and is further conquests (8–10).

His Troubles (Chaps. 11–24). David’s sin of adultery with Bathsheba (11) is the pivot here as his career begins to decline. Some key events in this section are the sin (11, 12), his son Amnon’s rape of Tamar (13), his son Absalom’s revenge against Amnon (13), David’s relations with Absalom, including the latter’s revolt to seize control of Jerusalem (15–19), Absalom’s death and David mourning it (18, 19), and David’s last days as king (20–24). In this final part, highlights are David’s confidence in God’s covenant (23:1–7), the courage of his mighty men (23:8–39), and his sin in taking a census, followed by God’s chastisement (24).

One of the most strategic passages is David’s desire to build God a house (temple), and God’s promise, instead, to build David a house (dynasty), kingdom, and throne forever (7:12–16). This kingship in the line of Judah carries on God’s aim given through Jacob (Gen. 49:10). It also stays consistently in the line of Judah via David, which is the focus at the end of the Book of Ruth. God eventually fulfills it in Jesus Christ, the ultimate king in Judah’s and David’s line (Matt. 1:1; Acts 2:30–36).

The Relation to Prayer

We see prayer in different ways.

The accent on it. One can say that the book is fairly saturated with utterances to God. At least forty references to prayer occur from 2:1 right to the end in 24:23–25. Words of the Lord appear in at least sixteen of the twenty-four chapters.

The aspects of it. At least eight aspects or parts of prayer are present. These can be seen in review.

(1) Petition. These can ask for guidance as David seeks God’s leading about a city of residence to await his time to be king, and learns the place is Hebron (2:1). It can appeal for God’s blessing in dealing with a famine (21:1). Petition in the form of David’s question whether to go to war against the Philistines is apparent in 5:19. In 22:4, David prays for God to deliver him from his enemies.

(2) Intercessory vigil. These can plead for the Lord’s judgment on others (3:39), or quite the opposite for benefit, as when David “blessed the people in the name of the Lord” (6:18) The latter seems to be in the spirit of a wish for God’s bounties, as in Numbers 6:22–27. Honored by the covenant God pledges with him to bless those in his lineage, David prays the very thing God had declared is His will (cf. 12–16), “may the house of your servant David be established before you” (26). What a man in prayer has spoken God surely will do in such a case, for what God has spoken He surely will do! Prayer hitch-hikes on the will of God here as in other parts of the Bible (cf. Jer. 29:10–14; 33:3; Dan. 9:4–19).

(3) Praise/thanks. David exemplifies this when he magnifies God (7:22), and calls on the Lord “who is worthy to be praised” (22:4). And in 7:18–29 David responds to the “Davidic Covenant” of 7:12–16 with one of his finest statements of humble gratitude for such God’s showering him with such a bright prospect (7:18–29).

(4) Question. Sometimes this blends with petition, or what is in effect a petition comes in this sort of approach to God, as in (1) above. David’s entreaties for light to help him take the right steps are framed in inquiries to move at the impulse of God (2:1; 5:19, etc.). At other times, straightforward questions are on the tongue. An instance is when David savors the covenant God has made with him (7:12–16) and asks in overwhelmed humility, “Who am I, O Lord God, and what is my house, that You have brought me this far?” (v. 18). He follows up with other questions in grateful awe (20, 23).

(5) Confession. Examples are in David acknowledging his adultery to God (12:13), and his arrogant dependence on human military might seen in numbers (24:10).

(6) Affirmation. Just rehearsing truths in prayer is sometimes the focus in prayer. David, as recipient of God’s covenant, not only praises Him and asks how he can have a right to such bounty. He recites how this blessing touches him in such words as “You have spoken also of the house of your servant concerning the distant future” (7:19), and “For the sake of your word, and according to your own heart, you have done all this greatness to let your servant now” (21). The king pours forth still other reviews of God’s action, as he sits praying in awe (cf. 21b, 22, 24, 27, 28, etc.).

(7) Vow. Absalom said he had made a vow before the Lord (2 Sam. 15:7–12). It appears to be a sinful ploy, a part of a cunning pretext to cover up an opportunity to work a treacherous plot of murder. When a man plays fast and loose with God, he is actually working against Him and weaving a pattern toward his own judgment. Eventually Absalom’s deceitful selfishness results in his hanging (18:9–10). In sense his hanging in the tight fork of a tree limb was an accident, and in another it was a boomerang on the ego-driven course; he went and got himself hanged!

(8) Oath. One specifically invokes God’s monitoring to bring retribution on him if he fails to follow through on an act or design that he pledges. This kind of prayer inviting God’s action can be used for good, as in David’s case here. He boldly summoned God to smite him if he went against his commitment and ate food before he finished his mourning to honor the military leader Abner. It was a strong way of showing respect for the one who had been put to death (3:35).

The assumptions of it. In some passages that do not explicitly mention prayer, it can be assumed that prayer did accompany what is said. An example is in David’s mourning with weeping over the deaths of Saul and Jonathan (Chap. 1; cf. Ps. 30:10–12). Prayer would be natural here in thanksgiving, especially for the love bond with Jonathan, affirmations about the careers of this father and son, and intercession for God’s blessing in throne rule after Saul’s demise. Even petition would fit in asking for God’s timing to be king since God already had had David anointed (cf. 1 Sam. 16), and had given direct anticipations from the lips of Samuel (Chap. 15, etc.).

Another instance strongly likely to feature prayer comes with David’s presenting burnt and peace offerings (24:25). According to Scripture, the peace offering was to be given with prayer in thanksgiving for peace in His covenant dealing (Lev. 7:13). And prayer fits closely with the burnt offering, a gift totally consumed, picturing the offerer’s total dedication to the Lord (cf. Lev. 1:3ff.).

Let this summary suffice to open the way into looking at specific passages where talking with God occurs.

2 Samuel 2:1

Prayers for Further Guidance

David had previously prayed for God’s guidance of his steps in battle (1 Sam. 23). Now he pleads for his first steps after being on the run from Saul away from his people, for the report of Saul’s death has come to him in Chapter 1.

The Petition for Specific Guidance

David prays twice in very specific terms, and God answers him just as particularly. The principle is, pray definitely and get definite answers in God’s will.

What he asks. Now that Saul is no longer present to bar him from Judah, he asks whether he should go up to one of Judah’s cities. It is a very natural, legitimate request.

How God answers. “Go up” is a direct answer.

What he next asks. Narrowing things down, David asks in which city he should make his residence. It is God’s will he wants.

How God answers. “To Hebron” makes things very clear.

David and his band of men bring their families to various sites in and near Hebron, west of the Dead Sea and south of Jerusalem. Leaders of Judah visit David, broach the proposal that he be their king, and anoint him for his reign. His first kingly act follows their news that men of Jabesh-Gilead gave honorable burial to King Saul.

2 Samuel 2:5, 6

Prayer of Blessing in God’s Will

This is a prayer invoking (calling) God’s blessing on the people who showed decency to Saul.

The Conveying of the Blessing (5)

David dispatched an envoy to express his prayer wishing blessing on the men.

The Cause for the Blessing (5)

The prompt for the prayer was the kindness and respect shown to the deceased king.

The Content of the Blessing (6)

David’s wish for blessing is in two parts: the first a prayer to God; the second his own sentiments.

The Lord’s will. He prays in the Lord’s will for Him to honor with His loving-kindness and truth those who honored His anointed king. David is consistent with his high respect for Saul’s kingly office, under God, in 1 Samuel 24 and 26 when he spared the leader’s life.

His own will. David pledges his own decision to honor those of Jabesh-Gilead for their act. They have shown goodness; he will display goodness to them. Remarkable in this is a complete freedom from a vengeful motive to dishonor the king whose efforts to kill him had dealt him so much heartache. A spirit of love such as Paul would express centuries later controls David: “Love is kind” (1 Cor. 13:4).

David also exhorts the city leaders to carry on faithfully and stresses Judah’s recognition of him as king.

Principles suit this. One is that as a person seeks God’s will he can invite His blessing on believers who did a thing that He can honor. This is expressing what the mind of God thinks, and what is His will. A second guideline is very close to this: to pray effectively to God, the supplicant must pray seeking harmony with what He is like.

2 Samuel 3:29–39

Prayer for God’s Judgment

Now, in contrast to the episode above, David’s prayer is for God’s judgment, not His blessing.

Abner’s Pact with David (6–21)

The commander of Saul’s army is incensed against a stinging charge that he has slept with one of Saul’s wives. Saul’s son Ish-Bosheth, who had set himself up as king succeeding Saul, accuses Abner of this, and Abner takes it as tantamount to accusing him of designs for a coupe to seize the throne. Now carrying out a vendetta against Ish-Bosheth, he swings his loyalty to David.

Joab’s Provocation by Murder (22–27)

David’s commander arrives back from battle and tells David that Abner’s friendliness was a spy’s deceit. Snatching justice into his own hands, Joab calls Abner back, catches him off guard, and stabs him to death.

David’s Proclamation of Innocence (28)

It was not David’s will but Joab’s own deceitful plan that Joab privately carried out (37). David avows his own and his kingdom’s innocence of sin in the atrocity.

David’s Prayers of Cursing and Vowing (29, 35)

Two parts are involved.

The invocation of a curse (29). He prays that the blood of guilt fall on Joab and his line. David is either sinfully vindictive to implicate others besides Joab and Abishai (30), or in God’s will. If the latter, it recognizes the guilt of others who themselves also sin. At any rate, David invokes judgments, willing that some in the family line suffer from a discharge, leprosy, lameness, death in battle, and hunger.

The insistence on a vow (35). While mourning Abner’s death, David fasted all day in regard to food. The people perceived his sincere concern. David prayed, calling on God by oath to judge him if he broke his promise to abstain from food before sunset. Of course God would see the untruth if David violated his promise, and judgment would pertain to having less in his degree of special reward, and not a loss of salvation (cf. 1 Cor. 3:13–15).

Abishai, Joab’s brother, had participated in the murder, too (30); David prayed that the Lord would, in His timing, bring fitting retribution on each evildoer (39), both brothers and others in the family who deserved it (29). He commits the justice to the Lord, who knows all the truth to carry it out.

Now we can reflect on principles. First, a believer in grief over a hideous wrong can appeal in an oath for God to judge him if he violates a spiritual pledge he makes. This is a way of saying that he is serious in underscoring his sorrow over what has happened. It also is true to the principle that a believer’s prayer should be in accord with God’s will; God indeed will appraise and judge even a believer for his works in relation to an equitable effort to give him his reward (cf. 1 Cor. 3:10–15; 2 Cor. 5:10; Eph. 6:8).

A second guideline vies for attention. Prayer in true heartache can also beseech the Lord to deal justice as fits the case with those behind evil. Of course, this, too, is in sync with God’s will, for He indeed weighs actions (1 Sam. 2:3) and will judge evil as well as good (cf. Rom. 2:3, 5–6). He may do this in the present life or in the life to come. So to pray in this way is to ask in accord with His moral will. Third, prayer can express humility in one’s own inability to make a proper adjudication, and confidence that in His timing God will unfailingly take care of this.

2 Samuel 5:3

Prayer in a Covenant Agreement

David apparently prayed, for this was “before the Lord” (cf. 6:5, 14, 16, 17, etc.). It was the occasion of David accepting kingship over all Israel, and no longer Judah alone.

The Appeal to Accept Kingship (1, 2)

David has reigned over Judah seven-and-one-half years and was thirty-three when officials of Israel sought him as king over the whole of Israel. They seek his leadership for three reasons.

His pedigree. He meets the qualification of being one of their own, of Israel, as a man from the tribe of Judah. They do not say so, but before the Lord this lineage in Judah was the line He had specified long before (Gen. 49:10; cf. 1 Chr. 5:1, 2). He was qualified, whereas Saul was of the wrong tribe, Benjamin—also really Israel’s choice, not the Lord’s.

His prowess. They remember David’s proven military skill leading Saul’s army before Saul had made him a fugitive (1 Sam. 18:5, 13, etc.). David also displayed this leadership while a fugitive.

God’s preference. The men of Israel appear to be aware of God’s choice pronounced by Samuel (1 Sam. 13:14) and recognized by Abigail, for example (25:30). And Saul himself, before his men, had acknowledged that David would be king (24:20). Now that Saul is gone, an envoy from Israel can voice this boldly.

The Agreement to Accept Kingship (3)

David’s covenant with his people probably included different aspects of prayer. One would be his affirmation of accepting God’s will, another his thanksgiving that God has brought him safely to this privilege. Still further aspects could be his invocation of God’s blessing to carry out the kingship, and his oath pledging to do his best. The agreement included, then, not only his pact with his nation, but prayer before the Lord.

After this momentous meeting came thirty-three years of leading his combined people (5).

The Anointing to Assume Kingship (3)

It is possible that the delegation that anointed David king called on the high priest, or else Nathan the prophet (cf. 7:2). Samuel had died (1 Sam. 25:1), and David had looked to Abiathar at key times when he sought God’s leading (1 Sam. 22:20; 23:9, etc.).

Two principles of prayer are easy to see here. David and the delegation of Israel, at least on this occasion, carry out the transaction seeking God’s will. All is saturated with His presence, “before the Lord.” God’s word, in this case about His choice of a man to be king, is uppermost. Jesus would later say, “If you abide in Me, and My words abide in you, you shall ask what you will, and it shall be done to you” (John 15:7), done God’s way.

Verses immediately after this show that David captured Jerusalem from the Jebusites, made it his capital, and called it “the city of David” (6–9). He also had a palace built. Not all was as it should be, however, as he yielded to fleshly thinking, like so many others in authority, continuing to multiply wives. This trend had begun much earlier (1 Sam. 25:43). A principle is apparent: God is willing to use imperfect people (He finds none in this life totally free of sin), though He never compromises as people do. So David “became greater and greater, for the Lord God of hosts was with him” (2 Sam. 5:10). Even David, in some humility, discerned that the blessing was not just to him, but for the sake of God’s people (12), the people the Lord of covenant grace had pledged to bless.

Another principle joins the one above, and it is this. Prayer with the eyes on God fits well in accepting a role as a leader, whether it be as king or any other position.

2 Samuel 5:17–25

Two Prayers for God’s Will in Battle

Philistines, hearing of David’s coronation, invaded to test the new king.

David’s Search of Counsel (17–19)

His asking. In a way similar to inquiries for God’s will in 1 Samuel 23, David used the question aspect in prayer. He was very specific. Should he go against the enemy? Would God assure victory?

God’s answer. He answered both queries, “go, and I will give victory.”

God’s Surge of Conquest (20, 21)

God kept His promise by victory. David exemplifies a principle of prayer in giving the credit to the Lord, acknowledging him in thanksgiving. His picture is that of an overwhelming flood that sweeps upon the enemy “like the breaking through of waters.” So he gives the battle site a name that means this, “Baal-perazim.” The God of prayer won, the gods the Philistines depended on lost, and David’s army carried the idols away.

The enemy made another strike soon after.

David’s Search for Counsel Again (22, 23)

A maxim is in this. The person who trusts God in prayer must be ever vigilant, for the enemy keeps coming, and the believer can never relax his guard.

The new pressure. The Philistines advanced again. Some learn slowly. The enemy persists; so must God’s praying servant.

The new prayer. A principle is that we can never rest on yesterday’s victory. David went to God in prayer for the new crisis. He no doubt sought His counsel through Abiathar (cf. 1 Sam. 23:9–11), whose items within the ephod God would use to indicate His guidance.

The new plan. God is a God of variety and many possibilities. This time He gave David a different strategy. Rather than a frontal assault, he was to circle the invaders and come at them in front of a stand of balsam trees. These were Baka-shrubs that exude (run) with a lot of resin. Positioned there, David and his troops were to listen for the sound of marching in the tops of the trees, then attack—for the sound was God’s signal that His own unseen hosts had gone ahead of David’s soldiers to lead in the victory. This was as the Captain of the Lord’s host led Joshua’s army (cf. Josh. 5), and as Elisha of a later day would see heavenly warriors arrayed to help him (1 Kgs. 6:16–18).

God’s Supply for Further Conquest (25)

Implicit in this is another principle: God does not fail to keep His word. When David obeyed forthrightly, God gave him another great victory. In this case He worked with David’s army, though when He chooses He can work entirely on His own without any human effort. He had done the latter against the Egyptians at the Red Sea, and He would help Judah’s later king, Jehoshaphat, against invaders (2 Chr. 20). Both were in response to prayer, as here.

Consider further principles. First, God wants to guide His people, so it is pleasing to Him that they consult Him for the way He wants to lead. Second, when a person follows God’s counsel, God backs him up and treads a pathway to success (cf. 2 Chr. 26:5; Prov. 3:5–6). Third, one victory can lead on to another for a person who prays in harmony with the God who is able.

2 Samuel 6:5

Prayer in Praise for God’s Presence

David and his people celebrate when he has had the Ark of God’s presence brought to Jerusalem.

The Carrying of the Ark (1–4)

Going with a great host of his people, David has the Ark transported from the house of Abinadab. It had been detained there, about ten miles west of Jerusalem, since God’s pressure caused the Philistines to return it (1 Sam. 7:1).

Four things stand out here.

David’s desire. He was aroused to move the Ark into “the city of David,” which now was the capital and center for all of Israel.

The designation of the Ark. It was called by the Name (2), meaning that it was “the Ark of the Lord.” The significance of this was not only the perception of the covenant meaning in the Name, and His faithfulness on behalf of the people He had chosen. It also was the presence of God (cf. Ex. 25:8) represented, for He “is enthroned above the cherubim.” Of course He created heaven and earth and was present everywhere, but He chose to manifest His presence in a special sense here, so this meant much to Him and to His people.

The defect in the moving. Zeal for God while ignoring obedience to God is a sinful thing. God had specified that Levites, sons of Kohath, were to carry the Ark with poles through rings hoisted on their shoulders (Ex. 25:14, 15; Num. 30, 31). This was not narrow-mindedness but a call for due respect in careful transport.

God’s word is set aside here. The saying is true, that “Haste makes waste.” Instead of being sensitive to God’s guidance, men showed disrespect, loading the Ark on a cart as the ignorant Philistines had done (1 Sam. 6:7, 8). When the cart tilted at a rough spot, Uzzah reached to steady it, putting his hands on the Ark.

The Chastisement Over the Ark (7, 8)

God counted Uzzah’s act as an example of careless irreverence and insensitivity to His word. It was possibly one instance that brought to a head for Israelites their indifference to doing things His way during the entire project. He would not tolerate a sloppy attitude of “any old thing is good enough for God.”

Uzzah was not the only person who faced discipline for a sinful course or act throughout God’s dealings with His people. Other examples were Nadab and Abihu (Lev. 10), Korah and others (Num. 16), Moses when he struck the rock (Num. 20), and much later, Ananias and Sapphira (Acts 5). God’s judgment would not mean eternal rejection for those who were genuine believers, but He registered a strong warning to the many to be sensitive to His will.

The Custody of the Ark at a House (10, 11)

Such strong censure of the low standard Israelites were tolerating stung David. His anger (8) was probably against himself for permitting a shoddy standard to prevail under his insensitive leadership. For a time he kept the Ark at a private house along the way, afraid to bring it the rest of the way.

The Celebration Over the Ark (5, 14–16)

While the Ark was being transported before and after the discipline, David and his people were praising the Lord. Praise can glorify God. True, it is possible to praise God with glib spins of the tongue while disobeying His word. God through Samuel had told Israel’s first king, Saul, that to obey is better than to sacrifice. If prayer is not mingled with true respect for His word, its value as worship is tainted. God wants His people to get their act together so that their worship is pure. And He acts sharply to call it to their attention. Though He shows discipline to one, He displays great mercy to the many left to profit from the lesson.

Prayer will be more directly stated in verse 18. But how is it feasible in verses 5, 14–16? First, the celebration “before the Lord” with various musical instruments suggests it, as prayer often occurs in the Psalms to such accompaniment (cf. Ps. 150). Second, the leaping and shouting in exultation adds to this; true worshipers would most naturally direct the credit to the Lord from their hearts and lips.

It is not certain that verse 9 has prayer in view. When God disciplined Uzzah in death (cf. 1 Cor. 11:30–31), David was afraid of the Lord. He hesitated about further movement of the ark.

His words may simply be to himself as he ponders what to do, or a query to God for the right steps to take. What he says can fit either way, “How can the ark of the Lord come to me?” He had thoughtof moving the ark on its way toward Jerusalem, for his desire was to exalt Him (v. 2). But the method used in the transport had not worked, so his question could very easily be ultimately in quest of correcting guidance.

The Comfort to Move the Ark (12–16)

Having made a deep impression about the wholeness of worship, God showed by blessing the household keeping the Ark (vv. 11–12) that He meant good to Israel. This encouraged David to bring the Ark the rest of the way.

Now God moves those who carry the Ark to bear it as He has directed. In effect, He is showing David an answer to his query of “how” in verse 9, whether that was prayer or simply a man questioning within himself. The cart method has been put aside. Another detail about “how” in David’s reverence is his sacrifice after those carrying the Ark had gone six paces. And during the transport, the king and his people are dancing before the Lord—not dancing in any lustful impulse but in joyous excitement in celebration of God’s presence that the Ark signified. The jubilation included shouts and trumpet blasts in gladness.

The Consecration after Moving the Ark (17–19)

David had the Ark set in the Most Holy Place in a tent prepared for it. Then as king he led, no doubt via priests (he was sensitive to God’s word now), in burnt and peace offerings. The first signified the Israelites’ complete dedication to God (if hearts were genuine). The second was in thanksgiving for the peace God gives with His blessing.

Another highlight was David’s prayer for all his people (18). This was probably closely associated with the offerings, after they had been devoted. He “blessed the people in the name of the Lord.” This was an intercessory prayer. He was invoking or appealing for the Lord’s blessing. Solomon, too, would lead the people in a similar way at the dedication ceremony of the completed temple (1 Kgs. 8). The blessing asked for was possibly along the essential lines of the priests’ blessing in Numbers 6:22–27 (cf. the discussion there). It also was of the essence of what Paul prayed in blessing believers (Eph. 1:2) and in his frequent advocacy for God to give grace to believers, ending many of his letters (Gal. 6:18, etc.).

A final gesture of King David was a gift to each of his people. This consisted of three cakes, bread, dates, and raisins to take home as a token of his good will. It was a considerate act after their tiring trek accompanying the Ark’s transport.

Shortly after, David arrives home seeking to “bless his household” (v. 20). It is not said, but this may well have been in the afterglow and in the prayerful spirit with which he had prayed with the others. If so, he intended prayer to ask blessing for loved ones who had stayed home.

At any rate, his wife Michal met him with “sour grapes,” sharp with criticism, as her spin on his public uncovering of himself of his outer garment was that it was undignified and shameful. Her accusation is one that he feels he can answer validly; he has acted in worship “before the Lord” with an intent pure to celebrate His worthiness. He is confident that he has shown humility, and women who appraise things fairly will see humility and not wrongdoing. However, a distance came between himself and this rejecting wife (23).

A key principle for prayer in all of this emerges. Pray in thoughtful sensitivity that is serious about honoring God’s will. This is so distinct from trying just to slide by, carelessly indifferent toward the standards on which God sets value. Second, we, too, can praise God in shouting and leaping when we think of all that speaks to our hearts about His presence with us. Third, we may prayerfully receive further guidance from the Lord after waiting, and when people involved are ready to do things His way. A fourth principle is to exercise discretion in how we worship, yet however decently we think we do this, we still may suffer disapproval from some.

Fifth, one can pray in accord with God, yet feel hurt from God bringing a setback when others within a total work disobey Him. This was true at Ai (Josh. 7) when Joshua and his people obeyed, but Achan and those complicit with him disobeyed. God looks at the total picture, and in a group a cooperating obedience can be vital. Sixth, wise times for prayer are during a work for God and when it has been completed as supplicants seek His blessing.

2 Samuel 7:1–29

Praise for the Davidic Covenant

David is fervent to build God a temple, but God proclaims His passion to build a house for David and Israel. Filled with encouragement, David praises the God of the covenant.

David’s Passion to Build a Temple (1–3)

The prayer does not come until verse 18, but in the flow the verses before are a vital part of the episode.

David has constructed his own palace in Chapter 5. Now he tells Nathan the prophet his longing to build a temple for the Lord. Thinking that he grasps God’s will, Nathan answers that he should go right ahead.

Nathan’s Proclamation of God’s Will (4–17)

The thought is God’s will, but not the timing. David’s son, not himself, is to carry out the project (13).

The builder is to be David’s son (4–15). God faithfully enables Nathan to correct his first word to David. The Lord had dwelt, as it were, in a tent during Israel’s wanderings, and until now He had never faulted His people for His dwelling in a tent. Now He pledges that instead of David providing Him a house, He will confer great blessings on David and all His people.

What He promises is incredible.

(1) Pre-eminence of David himself among great men of the earth. In his own day he became great as an empire builder prospered by God. And God would cause His name to be a household word to Israel and to Christians in blessing “the throne of David.”

(2) Placement for Israel (10). Since His people were already in the promised land, the prediction through the prophet Nathan must look on to placement after being disrupted. This will be in the days beyond the Babylonian Captivity (cf. the pledge of restoration God gave Moses: Lev. 26; Deut. 28). Prophets later than Nathan would enlarge on this and place it not only after the dispersion to Babylon, but also in days more ultimate than that (Jer. 31–33; Ezek. 36–37, 39, etc.).

(3) Peace for Israel (10). God will grant peace from all enemies, free from their disruption, peace such as they have not had from the earliest days in Canaan under the judges. This aligns with the time of (2).

(4) Prospering of David’s house (11–15). God pledges to build David’s house (dynasty on the throne) in his immediate son’s day, and this line even forever. This son, who will turn out to be Solomon, will build a house (temple) for the Lord (1 Kgs. 5–8, etc.). The Lord assures discipline of the son when he sins, but steadfast maintenance of His covenant loving-kindness to bless the Davidic line on the throne (cf. Ps. 89).

The blessing is to be on David’s seed (16). In the key verse, 16, God guarantees to prosper David’s house (dynasty), kingdom with people under kingly government, and throne (authority). Since this is “forever before Me,” it must leap on past any time when kings in David’s lineage do not reign and endure again perpetually in the final analysis. God faithfully pledges this even for a time after the Assyrian and Babylonian exiles, when His people will be reunited in their ancient covenant land under a king, never again to be uprooted (Jer. 31–33; Ezek. 36–37, 39; Amos 9:11–15).

Final fulfillment in David’s line would be in the greater or ultimate Son of David, the Messiah/King, Jesus Christ (Jer. 23:5, 6; Ezek. 34, 36; Dan. 7:13, 14, 27; Matt. 25:31–46).

David’s Prayer of Submission (18–29)

David sits before the Lord, greatly encouraged by God’s promises (v. 27). His prayer includes two movements.

His sense of his own insignificance (18–20). In the total scheme of things, he feels quite unimportant, in humility. The impact of God’s grace overwhelms him. Certainly the blessing is in that grace, and not for any merit in himself or his house. He is astounded that God has brought him this far and even pledges to bless his house forever. Aware that he does not deserve this, he is amazed that God, knowing him, would still bless.

Such humility is a good principle for any of us to live by as we ceaselessly think of God’s goodness.

His sense of God’s significance (21–29). Here his prayer is in two currents.

(1) Adoration (21–24). He just focuses on why God blesses. He does so for the sake of His own word (will, or plan), and His own heart (covenant kindness). So, all David can do is exalt the Lord in adoring praise. God is great to have such a big plan, spanning the past and all of the future, and the ability to carry it out. No god compares with Him. No nation is blessed the way Israel is in being redeemed and having His power assuring the land.

(2) Asking (25–29). David intercedes that God will perform what His plan prescribes; that is, he prays that God will carry out what is His will. His confidence fueling the prayer is that God is God, His word is truth, and He has made an inviolable promise on His own honor. As a result, he finds himself borne on the stream of God’s will, praying that God will do all that He has guaranteed. May God’s will be fulfilled for David’s house, and realized forever.

Principles flow from the passage.

First, as often in God’s Scripture, promise and prayer here blend into one. What God has promised is itself the best; this is the kind of blessing that His servant who ventures all on Him longs to have. It is the essence of what someone wisely expected, “God always gives His best to those who leave the choice with Him.”

Second, in some cases what we long for in prayer God chooses to do through another, yet with His good reason. The temple builder would not be David, but Solomon. Third, whatever a praying believer longs to do for the Lord, God is able even to do more for him. Fourth, God gives some blessing to the believer even though He disciplines him for sinful failure. Fifth, God guarantees some matters, such as the Davidic Covenant, by His own gift of grace that will not fail to see it through. Sixth, God’s pledge to fulfill this covenant rightly elicits praise by David or any other believer. And seventh, it gives a heart poise to pray that God will bring to realization what He vouches, what He will surely do.

2 Samuel 8:11

Prayer in a Dedication to God

It appears quite probable that while no mention of prayer occurs, it would most reasonably be on David’s heart and lips.

The Defeat of Enemies (1–6)

Victories come to David’s fighting force against Philistines, Moabites, Ammonites (cf. v. 12), Amalekites (12), Arameans near the Euphrates, and Syrian hordes. The summary of triumphs stretches over a broad sweep of territory west, southeast, and far to the north of Jerusalem.

Behind David’s battle success are two things. On the human side is an army of skilled fighters, obviously, as he had had while fleeing from Saul. And on the divine side, the writer puts in his record “And the Lord helped David wherever he went” (v. 6; also cf. 14). David will give credit where credit is due in what follows.

The Dedication to the Enabler (7–12)

Spoils of warfare become objects the conqueror’s men carry back home. Among these are shields made of gold, probably a gold overlay since solid gold would be formidable in weight. A great supply of bronze came with the wins. From the visiting Toi, king of Hamath to the north, came gifts of silver, gold, and bronze. The victories, plunder, and goodwill gifts lead on to prayer, so natural in verse 11.

David dedicates this increase to the Lord, whose presence and power had given the conquests even as He had gone before Joshua (cf. Josh. 5:13–6:2), and the victory to David over Goliath (1 Sam. 17). Why assume prayer? It would fit the case for a man of prayer to honor the Lord in prayer in gratitude for His help. Such plaudits to God in prayer would be rather spontaneous when He triumphed over other nations, as nearby in 7:23. Besides thanksgiving, words of affirmation to God would be apropos: “O Lord God [cf. 7:18], You worked that we could have this treasure, and it is Yours. May Your name be magnified!” (cf. 7:26).

Principles are obvious. First, let us discern behind the success of another of God’s workings, as the writer has done here (8:6, 14). Second, the godly person individually should dedicate victory to his Lord, realizing as David had earlier done, “the battle is the Lord’s” (1 Sam. 17:47). Third, what God can do with a man who trusts Him can be a testimony to others, even far and wide, as David’s exploits to a far-off king here.

2 Samuel 10:12

A Prayer for God’s Will in Victory or Defeat

Joab was not in a good light when David prayed for God’s discipline on him for taking justice into his own hands in Chapter 3. He looks better in this scene.

The prelude is a kindness of David, spurned by the king of Ammon. Joab, who commands David’s forces, deals with a war threat.

The Provocation by the Ammonites (1–5)

King Nahash of Ammon died, and David sent an envoy to Nahash’s son Hanun, the new king, with a kind outreach. Hanun’s cabinet members swayed him to read the visit as a spy mission and to humiliate David’s ambassadors by shaving half off each man’s beard and cutting off their garments at the hips. It was a stinging insult to David as well, and realizing this the Ammonites secured war allies from Syria and other areas.

The Preparations for Battle (6–11)

Joab found his army trapped between Ammon and Ammon’s allies, so he sent a separate fighting force against each of the two. He led the soldiers who met the Syrians and other allies.

The Prayer Before Battle (12)

Final words from Joab to his brother Abishai, who led against Ammon, were in part a challenge to be courageous for “our people” and for the cities of “our God.” They also were in part a prayer before the two men and their divisions parted.

Joab’s prayer is one of invoking the Lord’s action in the warfare. He calls on Him to “do what is good in His sight.” That sounds like Joab was resigned to defeat or victory, not asking in faith expecting to win for sure. Surely he knew that God had, for His purposes, not given victory to Israel in every battle. On the other hand, his intent may have been for the Lord to lead to victory, viewing this as His will, good in His sight. This is natural, for His people and His interest were on the line.

Whatever Joab’s intent was (probably the latter), even sincere prayer is not God’s only factor in what He wills. Other considerations that a person in prayer may not be giving the weight God gives may prompt the Lord to permit defeat. Such instances as the two battles in Judges 20 come to mind. In the final analysis, God does what He wills, not what praying people insist on as inevitable. They need to be submissive to His right to do as He sees best (for He ses better than they), and not feel that they can play God.

Prevailing in Battles (13–19)

As it turns out, two battles follow. In the first, Joab’s assault on the Syrians was a rout, putting the enemy to flight, and Ammon’s army also fled back into their city fortifications. Later, the Syrians regrouped to mount a threat, and David led his troops to meet them. His army again gained a rout, killing 40,000 horsemen and even Shobach the commander. This instilled fear in Syria, which submitted to a peace treaty.

Principles grow out of this. First, God may allow defeat even when His people pray, as He sees details that may not factor in with what He sees as best, all things considered. Second, and related to this, we should trust Him as wise and kind whatever His answers are, and rest with the conviction of His faithfulness. Third, God does know how to give truly good things when we pray (cf. Luke 11:8–13). What appears good to us may not be good to Him, and He looks out for us better than we can for ourselves.

2 Samuel 12

David’s Sin and Prayerful Confession

The king who had enjoyed so many triumphs (2 Sam. 1–10) falls into sin, confesses, and is forgiven, but will have to reap from seeds his folly has sown (cf. Gal. 6:8).

The Committing of the Sin (11:1–12:12)

Not just sin but a series of sins disrupt David in this passage. A sinful attitude can bring a chaos of sins.

Lust (11:1–3). While Joab led Israel’s army against the still-hostile Ammonites, David remained at his palace. This in itself is not necessarily sinful, as he was responsible for many duties and also stayed home at certain other times. Rising from a late-afternoon nap, David’s gaze from his roof fastened on a woman bathing at a residence nearby, below. She was possibly in a patio, not realizing her privacy was being violated from the unexpected angle that the roof gave.

A burning of lustful desire excited David. He was, as James 1:13–15 would later portray, being led away, enticed, and drawn into a sinful act. He saw the woman, no sin in itself, for he could have turned away resolute to put no deceitful thing before his eyes. Then he fondled her in continuing thoughts, entertaining himself by her beauty and desirability. Lust was now rampant, insistent to grasp its prize.

Implicating others in the wrong. David sent and inquired about the bathing beauty. Now he was drawing a servant or servants into awareness of his sin.

Heedlessness to a warning bell. The report came back that should have arrested David from his lust. She was the wife of another man, even one of his soldiers risking their lives. God’s word against adultery might have snatched him back from his sinful bent (Lev. 20:10). But lust was an obsession now to gratify, blinding him to all else.

Stealing. David became guilty of even this other sin, of taking what was not his. He sent messengers now, so that, for sure, several knew that sin’s playground was in the king’s heart—and he took the woman. He committed the theft of another man’s wife.

Unrighteousness. That he “took her” adds more to what David already was doing in a burning insistence on things not right. He was deeply into doing things against God’s moral law (cf. Ex. 20) and also misusing a sacred trust as his means, his authority as a king.

The deed was far along, and David kept at it. Bathsheba came to him at his royal, powerful will, and he went to bed with her in adultery. He indulged in his little pleasure, and it would cost a big price tag—to himself, to Bathsheba who would mourn, to Uriah who would die, to a child who would die, to Amnon and Absalom who also would resort to flagrant sins, to Nathan who would mourn, and to God who was grieved (11:27). As someone has said, “secret sin on earth [here secret to some] is open scandal in heaven.” And what of the servants who went at the king’s command to demand that the woman yield to the summons.

Deceit. The steps of sin continue. David learns of Bathsheba’s pregnancy (11:5), and practices deceit, or further deceit, in a scheme to cover up his wrong. In this he summons Uriah from battle and commands that he spend time with his wife, thinking this will explain the baby later. But he fails when Uriah valiantly abstains, thinking of his comrades’ hardship in battle. Then David gets Uriah drunk to fog his mind so that he will surely go home, but still the soldier holds back from his wife. A desperate David resorts to something even more drastic. He sends Uriah back to war carrying a sealed message for Joab to put him where Ammonites will be certain to slay him. Murder is in David’s heart. This way, David can later say the baby is Uriah’s, and Uriah will not be there to question this.

Even then the sins have not stopped. A bit after this, David puts a sugar-coating over the murder by trying to make it appear that Uriah’s death was just an ordinary thing in fierce battle (25). Bathsheba mourned for her husband, but David seems to be sinful here too, this time in callousness to the incident. Nothing is said about the king himself mourning his soldier’s death.

God, displeased (11:27), sends His prophet Nathan to confront David. He tells the king a story of a rich man who took another man’s only ewe lamb to satisfy his own will. David explodes with indignation against the rich man.

Then God’s spokesman peals his thunderclap. “You are the man!” He tells the stunned adulterer that the bottom line is this sin: David has despised the word of the Lord (12:9). That word had been very clear against the two sins Nathan now names, murder and adultery, as well as others.

God as a result will let the sword trouble David’s house. Indeed the violence of Amnon in ravishing his sister Tamar, and Absalom’s murder of Amnon would be examples. In family life a bad model (David) can sow disrespect, contempt, and self-will in others of the family. David did his sin in secrecy from most, and God will bring troubles before all Israel (12), including evil from his own family and another man of the family (Absalom in his revolt) taking David’s wives (11).

The Confession in Prayer (13a)

Caught dead to rights by God and Nathan, David acknowledges that he sinned against the Lord. Detail on his confession and plea for cleansing appears from his own hand in Psalm 51, also Psalm 32. That he sinned against “the Lord” puts the focus on the ultimate One he wronged. It does not deny sin against Bathsheba, Uriah, and others. Similarly in Psalm 51 he says “against Thee, Thee only, have I sinned.”

The Clearing from Guilt (13b)

God’s word from Nathan is, “The Lord also has taken away your sin.” As in 1 John 1:9, “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” The one who confesses receives mercy (Prov. 28:13). Psalm 51, again, gives great detail on David’s desire for clearing, and 32:5 says that when he confessed God forgave him.

More Consequences of Sin (13c, 14)

Nathan told David some results of the sin above.

That David will not die for this episode of sin is God’s pledge. But the child of the adulterous union would die. God’s reason in this is to show His enemies who blaspheme Him over this matter that He hates sin and does not take it lightly. The product of the sin will be taken. In some measure this will uphold His honor.

The Lord struck the child with illness (15), and a week later the infant died (18).

The Concern in Prayer for the Child (15–23)

David shows deep concern after the baby born of his adultery becomes ill.

His prayer during the illness (16). He inquired of the Lord on behalf of the little one. This very naturally would have entailed certain aspects in prayer. Aptly, he would intercede for the child’s recovery if God willed it. Also he would petition for mercy to himself in any way that would right his heart fully and clear any hindrance to God healing the child. Possibly he also would affirm his desires to do God’s will rather than cast it aside as he had done. And praise for God’s Person and ways would be very apropos as well.

Prayer here is accompanied by fasting with regard to food (16, 17), and denying himself comforts by lying contritely on the ground. Both are no doubt sincere expressions of humility, submission, and brokenness before the Lord (cf. 2 Chr. 7:14). They are not attempts to run up merit points to coax God into line with self-will, but forms of all-out receptivity to His grace.

When David realizes God’s answer is in taking the child’s life, he rises and washes (he had not taken time to do that for a week). He also anoints himself, changes into clean clothes, worships at the tabernacle, and later eats.

His worship (20). This, at the Lord’s tabernacle that David had had set up in 6:17, undoubtedly includes prayer. It would be fitting to praise God for His will now made known, affirm his submission to it, and thank Him for his own hope of joining the child when it is God’s time (cf. 23). Again, Psalm 51 reveals more fully his wholehearted spirit in prayer.

That David expects to go to the child has received different interpretations. Some say it means no more than that he knew he would go into the afterlife as the child had. Others believe that as he felt he would be with the Lord in death, received with the saved (Ps. 49:15), the child would be in that place. In the second view, he felt God would be gracious to the child, who had been unable to believe personally but dealt with in the equity and kindness of God.

Further probable allusions to prayer occur twice in verses 21 and 22. In 21, the servants may refer back to prayer in verse 16 when they see that David there had fasted and wept (probably including prayer, cf. Ps. 51) while the child’s survival was uncertain. Yet now when the boy is dead David has gotten up and eaten. In verse 22, David has an answer to what seems to be inconsistent. While the child clung to life, he had fasted and wept (probably in prayer). This was because he was gripped by what was possible. The Lord “may be gracious to me, that the child may live.” This appears to assume that intercessory pleading for God to spare the child had been a part of his spiritual vigil in verse 16.

The Comfort in the Grace of God (24, 25)

Comfort comes in three aspects.

From David to Bathsheba. The king had been forgiven and had a tender heart before his Lord (cf. Ps. 51). Now, sensitive to God’s will again, he is able to minister comfort. This is to the woman he wronged. How might he comfort her? Possibly it was in various kindnesses to encourage her; in talking with her about God’s mercy that triumphs over sin, and about God’s will being good; he also could tell of his desire for her fulfillment in having another child. He may have honored Uriah in some way that lifted her spirit. Another comfort would be in his acceptance of her after their heartache, for she would be alone without Uriah if David put her aside. And finally, his new sexual favor, now in the marriage bond after God renewed his motives, could enhance her.

From a son. A son is born to them, whom David names Solomon (“peace”), for he felt peace with God after confession (Ps. 32:3, 4). In God’s leading, Solomon would enjoy peace in his career (1 Kgs. 5:4).

From the Lord. However God lifted their spirits when sin was first dealt with, He encouraged them even more now. He sent Nathan as his messenger to voice His love for the new son, and His name for him, Jedidiah, “Beloved of the Lord”). Like the name Solomon, it may have a two-way reference. David and Solomon were both beloved in God’s covenant commitment. Though He would discipline for sin, He would not take away His loving kindness from them (2 Sam. 7:15).

Which principles for prayer suggest themselves? One is that a strong prayer walk sensitive to God can be an asset against falling when temptation comes. It may be significant that shortly before David fell spiritually, we do not find a single focus on his prayer life (Chap. 10). When his eyes fall on the woman below, he does not turn away; he does not look to God for help to put out the fire. He just keeps meditating on her, not the Lord! Even after David sent to learn of the beauty, he had time to do an about-face and avoid a snare in the path he pursued.

Another principle is clear. Even when he has taken advantage of the woman, David remains hardened to repentance for nearly a year. For the birth appears to occur before he repents, or at least before he is said to worship God. In the long interval, sin after sin is spawned in his cover-up deceit. He should have dealt with the sin of adultery immediately. That could have meant the sparing of Uriah’s life and preventing a host of evils.

Third, when David at last gets around to it, his confession stands as a helpful pattern for other believers (2 Sam. 12; Ps. 32, 51). Fourth, when God has answered “no,” as in taking the child’s life, it is best to submit to that and go on to live life from there, as David does. Fifth, when it is God’s will for a leader like Nathan to confront sin boldly, it is best to be forthright however it may sting. Helping people win the battle in coming back from sin is no place for spiritual cowards. Nathan could be up-front, even if loving, for the God who sent him also strengthened him.

Yet other principles accrue. One is that a sin may be a link in a chain of wrongs; one sin yielded to can make it easier to succumb to another, and this to still another. Another is that even when a wrong desire is met by glaring stop lights, one in a lust trip can rationalize and tromp on the accelerator. An additional one is that when one enters into adultery, he hurts the other persons in the marriage union, and potentially many others.

Further, it is crucial to delight in God’s Word and obey it rather than despising it and trafficking in disobedience. We also need to remember this guideline: however awful sin is, God can pardon, yet sin forfeits so much of what might have been for God, others, and oneself.

Finally, repentance may be late after great damage, yet it is a turn back to God and to good, and is still better late than never.

2 Samuel 13:31

Prayer in Mourning

We meet with another passage that omits specific reference to prayer where it is a really probable accompaniment in a strong gesture of mourning. The action moves swiftly here.

The Report (1–30)

Various things precede the prayer. One of the royal family, Amnon, rapes his beautiful sister Tamar after tricking her by a pretense of needing her help when ill (1–19). Absalom hears of this wrong and plots the death of Amnon. When his treachery has the unsuspecting man go with others to a sheep-shearing task, he calls for henchmen to murder the rapist. The deed done, they flee (20–29).

The report pierces the heart of David, but exaggerates what really happened. He hears that Absalom had killed all of David’s sons (30).

The Response (31–36)

David ripped his garment, a custom in reacting to shocking news and feeling utter grief. He had done this at news of King Saul’s death (1:11). A Bible reader sees this frequently in the Old Testament as a gesture of shock, horror, or grief. Reuben tore his clothing when he found that Joseph was gone from the pit (Gen. 37:29), Jacob when smitten by the report that a wild beast had slain Joseph (37:34), and his sons when searchers turned up Joseph’s cup in Benjamin’s bag (44:13). Jephthah recoiled at his vow going awry when his daughter came to welcome him home (Judg. 11:35). Tamar, having been raped, shows utter despair and shame by ripping her tunic, putting ashes in her hair, putting her hand to her head, and sobbing disconsolately (2 Sam. 13:19). Other cases join these (1 Kgs. 21:27; 2 Kgs. 5:7; 6:30; 11:14; 18:37; 19:1; Ezra 9:3, etc.).

David also prostrated himself on the ground, and his servants joined in his consternation by tearing their garments. The heartbreak and posture, as in 12:16, most feasibly involved prayerful cries to the main refuge, God. This was the case in Joshua 7:6–9, for example. A natural aspect of prayer would be questions, “Why, Lord? How could Absalom do this to his brother, and snatch the law into his own hands?” Another part of prayer could be confession, for David had heard of Amnon raping Tamar (13:21), but despite anger seems to have let things ride without any kind of discipline. Now in sharp pain he could voice his part of the blame. Yet a further relevant facet of prayer would be petition, beseeching God for wisdom on what to do. And David, as would be so pertinent, could have felt proper concern for the violated Tamar, which would prompt tender intercession for her welfare.

Jonadab, David’s grandson, offers some measure of consolation. He informs the king even during his show of dismay that the atrocity did not claim the life of the other grandsons, but only Amnon. Absalom had targeted only this one who forced Tamar. Before Jonadab has finished speaking, he spots the king’s surviving sons arriving home from the trip. David and the returned sons and royal servants weep together (36). It would be surprising if a vital part of this, too, was not prayer. The result of the episode for Absalom was his sojourn for three years to keep a distance from his father David’s possible retaliation. However, David, in due time, felt comfort, and he did not seek to punish Absalom.

What of principles for prayer? One is that God understands the anguish that events hurl at the human spirit, and we can honor Him in a sincere display of deep hurt. This would not have to call for the same custom, such as pulling our clothing apart. Second, others can enter into the grief that one feels, and in the New Testament this is part of life in Christ’s spiritual body (1 Cor. 12), a sharing of burdens others feel (Gal. 6:2–5).

2 Samuel 14:11, 17, 22

An Oath and Two Wish Prayers

The Prelude to Absalom’s Return (1–20)

Two prayers surface here.

A general of David, Joab, finds that the king has good wishes toward Absalom. So the general sets a plan in action to get Absalom back. He locates a woman who has a similar problem to plead with David by using her own story. What is happening to her son has an analogy to David’s attitude toward his son, Absalom. In her account, which appears to be true (cf. vv. 15–16), one of her two sons killed the other. Now the family pressures her to hand over the guilty son to be executed. Aroused by her heartache, David guarantees he will see that no harm befalls her living son.

A part in this account is David’s oath in verse 11. Using this form of prayer, the king swears by the very fact that the Lord lives (a sure thing) that he will protect the son. This is David’s heart intent in prayerful conviction before God.

Then the woman running interference for Joab presses to her point. If David so insists to help her son, why does he fail to bring back his own son from exile (13)?

Light dawns on David, and he questions the woman until she admits that Joab put her up to this approach (18–20). The woman voices the second prayer in the passage (17), an intercessory appeal or wish, “may the Lord your God be with you.”

The Problems in Absalom’s Return (21–33)

True to the woman and convicted by the application she makes, David asks Joab to bring Absalom back. Found out in his design, the general falls down before the king and blesses him. That is, whatever the state of his heart, he prays, asking God in a wish prayer to bless David, with the focus more on gratitude to David for his order than an emphasis on the Lord.

Difficulties soon emerge in Absalom’s return. David freezes out his son, holding back from any personal meeting with him, even for two years (24, 28). Tired of waiting to have a bid into his father’s presence, Absalom asks twice for Joab to visit him, but Joab ignores him. To provoke action, Absalom has his men torch Joab’s barley field, and this brings Joab to confront him. Joab listens to him, seeks the king’s favor to allow a visit, and so David gives the invitation for his son to come. Temporarily it would appear that problems are resolved when David kisses his son.

Now it is time to review principles. It can be right to utter a strong guarantee of one’s actions as David did to protect the woman’s son, if one is sincere to keep his word. Second, it can be an act of sincere love to pray that God will be with a person in blessing as the woman prays for David. Joab prays this for David also, and it is a valid way to pray if, again, one’s intent is pure before the Lord (cf. Ps. 66:18). One sees intercessory wish prayers for blessing at the outset and end of many of the New Testament epistles. One needs to do a heart check to be right with God so as to pray in a way pleasing to Him (Ps. 34:14–15; 1 Pet. 3:12).

2 Samuel 15:7, 8

Deceit in a Prayer Vow

David’s son Absalom was creating treachery in fertile minds. He had ambitions to grab the throne at his father’s expense. Sin has its own ingenious ploys.

The Clever Pretense to Fulfill a Vow (7)

The principle the psalmist would later express was pertinent in essence for Absalom: “If I regard iniquity in my heart, the Lord will not hear me” (66:18). The writer of that psalm goes on to clarify that he himself is not doing this, so God does hear his prayer. Absalom asked leave of David under the lying excuse of going to Hebron only to fulfill a vow. His subsequent conspiracy that temporarily gains him the throne, and also his falsehood to the content of the vow, expose his heart in its misusing prayer.

The Component Parts of the Vow (8)

Since a vow includes the pledge of the one praying and the part he wants God to do for him (cf. Jacob, Gen. 28), both are relevant here.

The Lord’s part. Going on a sojourn to Geshur of Syria, Absalom prayed that the Lord would keep him safe to get back to Jerusalem. In return for safety he made his own promise.

His part. “I will serve the Lord.” God brought Absalom safely back, giving him Joab’s escort and David’s approval (14:21–23). Before fleeing to Geshur, Absalom had snatched justice into his own hands and murdered his brother Amnon for raping Tamar (13:20–33). So when Joab brought Absalom back from his fugitive sojourn, David permitted him safety but refused to see him personally for two years, then kissed him in reunion (14:24–33).

In the two years following the reunion, Absalom plotted treachery against David’s kingship (cf. 15:7, “four years” rather than “forty”). So, when he claims intent to fulfill his vow “I will serve the Lord,” his design is already a proof of his sin against serving God.

When David okays Absalom’s trip to complete his part in the vow, the son uses the time away not to fulfill the vow but to entice many to support his insurrection. In a short time, news of his massing for attack leads David and his followers to retreat from Jerusalem to safety.

Principles of prayer are obvious. A person should get his act together, as in telling the truth, in coordination with being effective in a prayer pledge. God is no narrow-minded ignoramus who irresponsibly isolates His “yes” answer to prayer from a person’s motives and his lifestyle. Paul clarifies that “truth” is a vital part of one’s armor in a warfare standing against sin in prayer (Eph. 6:14–20). Second, the person who tries to traffic in prayer while actually living for deceit is on a slippery path headed for ruin, not success, unless he repents. Absalom’s path leads to getting himself hanged where he is helpless, a victim of enemies who pierce him to death (18:9–15).

2 Samuel 15:31

David’s Prayer to Void a Fool’s Actions

A report of his former priest/counselor Ahithophel’s double-cross to side with Absalom prompts David’s appeal to God.

The Report of the Defection (31a)

The notable priest, Ahithophel, had made the momentous decision to join the conspiracy (15:12). After a time, a messenger reaches David with news that his counselor is among the enemies.

The Request for the Defeat (31b)

A good principle of prayer is vivid here. When confronted with a hurt that deeply wounds, a wise recourse is to take the heartache to God. What David himself pens in Psalm 55 shows his readiness to follow this path. The psalm is partly about friends who become turncoats. David prays that God will defeat them, but his resolve for himself is, “I shall call upon God,” who “will save me” (16). He counsels others also, “Cast your burden upon the Lord, and He will sustain you ...” (22).

Living by such a conviction, David asks that the Lord will “make the counsel of Ahithophel foolishness.” How apt, for the priest’s name means “brother of foolishness.” Esteemed for a time to give counsel as if one inquired of God’s word (16:23), the priest made a wrong turn and never got back. He turned out to live up to his name, as Abigail’s husband Nabal (fool) had lived up to his. God answered David’s prayer by making his adversary’s counsel foolishness. Late in the traitor game, Ahithophel’s counsel was not honored, he saw “the jig was up,” and committed suicide (17:23).

A principle of prayer here is this. David, though rocked by his counselor’s defection, prays not for his death but for defeat of his unwise counsel. The sweet discipline of tender mercy tempers prayer.

2 Samuel 19:7, 13, 23

A Saturation of Prayer

Joab prays, swearing in an oath in the name of the Lord as his witness (7), and David pleads for God’s action against him if Amasa refuses to become his army commander (13). Later, David swears in a promise he makes, probably “before God” as in verse 7, to preserve Shemei’s life (23).

Calling on God these three times mingles with the context of David’s restoration to his kingly rights in Jerusalem. Absalom, who had gained control at Jerusalem, has died and David is mourning (1–4). His military commander Joab persuades him that his demeanor makes his people feel dispirited. For he makes it appear that he loves those who hate him such as the followers who backed Absalom, and hates those who love him, those who have been loyal to him. He ought rather to encourage his supporters since they did what was for his good. So Joab advises the king to go out, be available to his people, and speak tenderly to whoever visits him.

Joab’s Prayer (7)

This utterance to God comes amid the commander’s words above appealing to David.

Let David “speak kindly to [to the heart of] your servants,” Joab pleads. Then comes the prayer, “for I swear by the Lord,” by appealing directly to and invoking His name as witness. Witness to what? Joab continues, that “if you do not go out, surely not a man will spend the night with you....” This is probably because David’s men, though they respected him, were not in favor of his attitude that appeared more favorable to the Absalom crowd.

David leads a swell to reinstate him in Jerusalem (19:11ff.). He had evacuated the city when Absalom’s revolt swept him in to take over (15:14–16:23), and gone east of the Jordan.

It is during this movement back to the throne city that David’s first of two prayers in this chapter occurs.

David’s First Prayer (13)

Amid events of the return, David chooses as his new military commander Amasa, one of the favorites at Jerusalem and in Judea. He speaks to those of Judea who come forth to meet him at the Jordan the words of the prayer. He wants them to report to Amasa that in prayer he swears in an oath he will make this man the army leader to replace Joab. In the oath, a strong affirmation of resolution, he asks God, whom he summons in as witness his integrity, to “do to me and also more” should he allow anything to cause this oath to fall through. He invites God to deal firmly and justly with him for any such turning back from the decision. This is a way of stating the intention with his most serious human guarantee to carry it out. Such words should show Amasa that he means business, help him accept with confidence, and swing the loyalty of the Judeans (15). He could go into Jerusalem with great unity in his support.

Shemei, a man of Benjamin who had cursed David on the king’s exit from Jerusalem (16:5–13), now does an opportune about-face. He comes with a large following of people from Benjamin, and these pitch in to help David’s household cross the Jordan and please the returning king in other ways, too (16–18). Shemei begs David to accept his confession of sinning against him. So, despite counsel to have the man executed, David tells Shemei he will be safe.

David’s Second Prayer (23)

The man on the move to resume his place in Jerusalem swears in a second oath. This time it is to assure Shemei. In prayer, David guarantees what he affirms. His stout assertion of the oath is probably, in this context, “before the Lord” as the oath of Joab is in verse 7, and as David’s first oath (v. 13) brings God in as witness, “May God do so to me....” If this is an accurate grasp of the words, prayer fits the case well enough.

Which principles are appropriate? First, the person who trusts the Lord when things have gone awry for him may later see God’s will is to put him back into prized privileges. Second, when one makes a pledge in prayer, he should be resolutely true to it unless God shows him it was not right in His sight.

2 Samuel 21:1, 7

Prayer to Put a Famine in God’s Perspective

A three-year famine drove David to prayer to see if some cause needing correction might lie behind the pressure.

The Problem David Perceived (1)

Reflection on God’s word apparently suggested to the king that some sin that grieves God might be at the root (cf. Lev. 26:19). If so, he was zealous to set it right. Sensitivity to God’s will is a vital element in effective prayer.

The Prayer David Prayed (1b)

His entreaty. He sought the Lord’s presence, evidently at the tabernacle and in respect for God’s priest, Zadok or Abiathar (19:11). He had gone to the house of God often (7:18; 12:20). He aspired to dwell in that house all the days of his life (Ps. 27:4), saying “Thy face, O Lord, I shall seek” (8). Sadly, he apparently missed many of those precious times in his indifference after adultery and murder (2 Sam. 12).

Seeking the Lord’s presence, longing to see His face in the vision of trust, could fit well with any aspect of prayer. In this case, as he realized that sin might be behind the famine, a spirit of confession was relevant. With it, sensitivity would voice affirmations of God’s faithfulness, men’s wanderings, and “I love you, O Lord” (Ps. 18:1). Praise/thanksgiving would be much in place in any meeting with God. And intercession for Israel’s welfare which the famine puts on his heart relates meaningfully.

God’s explanation. God gives David the perception he needs. He answers that the famine’s cause is one of Saul’s sins in an incident that Scripture has not recorded up to here. Saul had broken Israel’s covenant of peace with the Gibeonites (Judg. 9) by putting some of Gibeah’s people to death. This must have been a blood-bath along lines similar to Saul’s treachery in ordering eighty-five priests slain at Nob (1 Sam. 22:17–19). He had shown the Gibeonites, in effect, that God’s Israel was not true to its word, and this reflected on Israel’s God, who is truth.

The Plan David Pursued (2–14)

His seeking of counsel (2–6). David asked Gibeonite leaders what would clear the wrong. They proposed that he turn over seven of Saul’s family for them to execute.

His sentencing of descendants (7–9). David selects seven men he marks for death to right things with Gibeah.

His sensitivity to another covenant (7). At the same time David is true to his earlier promise in a prayer oath to protect those of Jonathan’s house (1 Sam. 18:3; 20:12–17; 23:18). He spares Mephibosheth. Greater detail on the covenant oath in prayer appears in 1 Samuel 18:3.

The sequel (10–14). Two movements occur here.

(1) The grieving of a mother (10). Rizpah, a concubine of Saul and mother of two among the executed seven, honors the dead. She spreads sackcloth on a rock and keeps a lonely vigil near the hanging corpses, driving away birds and beasts.

(2) The gesture of David (11–14). Hearing of the mother’s stint from barley harvest (late April) to the rains (around October), David honors her long devotion. He has bones of Saul, Jonathan, and the seven men interred decently in their own Benjamite tribal area.

David followed up his prayer with a faithful life. He was true to a covenant with Gibeah, true to a covenant with Jonathan, and kind to a grieving mother. A right prayer walk before God coordinates with fruit living within His will (Eph. 6:10–18). God had also said “them that honor Me, I will honor” (1 Sam. 2:30).

God’s Satisfaction (14)

David did things he knew to do to please the Lord, and others did what David commanded (14). This forthright zeal to honor God’s will met, of course, with His action to bless. The Lord was moved by entreaty, David’s prayer in verse 1 (perhaps others prayed also, when hit hard by famine, as in the Judges era), answering the cry by removing the famine.

Principles leap to greet the reader.

First, David would memorialize his own principle in Psalm 37:3–5. When a believer moves to “trust in the Lord and do good... cultivate faithfulness... Delight ... in the Lord” and “commit” his way to Him, the Lord responds. In some way that He feels wise in His purpose, He will “give you the desires of your heart” and accomplish these (cf. John 15:7).

Add to this other principles. First, God even has power to remove a famine, for He is the creator and sustainer of the universe, and nothing is too hard for Him (cf. Jer. 32:17, 27). Second, if God is not giving blessing, as during a famine, meditation to see if sin and spiritual disobedience are at the root is a path to harmony with Him.

2 Samuel 22

David’s Prayer Song of Praise

The “sweet psalmist of Israel” (23:1) wrote many entries that are in the Book of Psalms. One of those, Psalm 18, is also incorporated here in the context of his career, and 23:1–7 is still another.

His Circumstances in Praising God (1)

It is the testimony of the verse that David prayed the words to God. Perhaps he wrote these thoughts before voicing them to the Lord, or was later empowered to remember and record them accurately. Either way, the Spirit of God moved him (cf. 23:2, 3), speaking by him. His was an experience of “praying in the Spirit” (Eph. 6:18), but more than this, being inspired by God.

The setting that stimulated the prayer song was God’s rescue of David from all his enemies and from Saul, possibly about the time of 2 Samuel 1 and 2. God’s faithful guarding of his life was the cause for praise.

His Comparisons of God in Praise (2, 3)

God, to him, is such a bastion that David calls Him “my rock... fortress....eliverer... shield... Horn of my salvation... stronghold... refuge... savior.” He feels safe within the protecting sufficiency of God as one could feel inside an impregnable fortress, or behind a shield big enough to ward off all attacks. God is his “horn” in that He has potency like a strong animal with a horn that gives mastery over other animals. He is a “stronghold,” like the famous Bent’s Fort, the first thick-walled outpost against Indian attack west of the Mississippi River. Built ca. 1832, it was along the Arkansas River near the present La Junta, Colorado. It seemed so invincible that Indians never assaulted it.

His Call to the God of Deliverance (4–20)

David calls in prayer on the Lord, knowing that He is worthy of his praise. In situations that threatened like sure death-traps, he cried for help, and God answered from His heavenly temple.

God’s response came with a shaking, possibly in mighty thunder (cf. v. 14 as when Samuel prayed; 1 Sam. 7, 12). Fire streaked from God’s mouth, possibly a picturesque way to describe fiery lightning flashes in a frightening storm. Verse 12 envisions a storm. God came on the wings of the wind, a poetic depiction of swift action. God’s arrows, streaks of lightning shooting along the heavens along with thunderclaps, caused panic that helped rout the enemy. The Philistines had faced such terror in 1 Samuel 7:10.

David, in great danger as a man caught in a flood, felt God answer his prayer “SOS.” The Lord lifted him into safety, away from his enemy, setting him in a broad place, no longer feeling the tight squeeze of being entrapped.

And why did God do this for David? It was “because He delighted in me,” in grace. No wonder David’s heart sings in praise!

His Concord with the Lord of Praise (21–28)

In commitment to God’s will, one finds the way of blessing through prayer. This is not because a person’s faithfulness merits the benefit. It is because the faithfulness manifests by God’s empowering grace a heart open in fellowship to receive His ways. God Himself gives the grace to make His servant pure, and “With the pure Thou dost show Thyself pure” (27).

His Celebrations to the Lord of Praise (29–51)

God is worthy of praise for His gift of light that is like a lamp making the way clear (29). His power makes the person able to run through a troop in victory, and leap over a wall (30). God’s gift of sure-footed stability provides the believer the grip not to slip (33; Hab. 3:19; cf. Eph. 6:14). Like a mountain animal that does not easily lose footing on treacherous paths, God helps him go safely (cf. 2 Sam. 22:37). God even trains the hands to win in battle, supplying strength to the arms (35). His help is the secret that makes David great (36), and His power furnishes the victory against enemies (40; cf. 1 Cor. 15:57). He even turns the enemies back in retreat (41); James 4:7 says that when God’s servant resists in His strength, the devil will “flee from you.”

David also is grateful that God delivered him when people contended against him (44). Pastors over people, even all believers, can know this encouragement. When David led his band home to Ziglag they found that Amalekites had raided, stripping the camp of the men’s families and spoils. The men murmured about stoning David, whose leadership got them into this predicament. He strengthened himself in the Lord (1 Sam. 30:6; Ps. 138:3) and led a pursuit. They regained the families and spoils, and David had honor again with his followers.

Now the praying man knows the Lord lives, is blessed, and is exalted (47). This flames his heart to give thanks, to sing praises to His name. At the very end, the song-writer acknowledges the covenant zeal of God behind his blessings. God shows covenant kindness to the king He anointed (cf. three anointings, 1 Sam. 16; 2 Sam. 2:4; 5:3). He also displays covenant compassion to the people of David forever (51). These are his Israelite descendants and, in a wider application, people of like faith from all nations. God’s original covenant with Abram expanded to blessing for “all nations” (Gen. 12:1–3).

Take to heart the principles. First, a song to God is one way to press one’s prayer. Second, what one writes out can honor the Lord with vital currents that are sincerely from the heart, or it can be dead ritual of just going through the motions. Third, if a prayer is in sincere godliness, colorfully vivid expression can be a part of the devotion. Why not celebrate the worthy One with the very finest words if these are the outflow of a pure heart? Fourth, praise is fitting, for God is great and greatly to be praised (cf. Ps. 48:1). Fifth, it is good in prayer to trace blessing to the covenant compassion that a promise-keeping God is faithful to keep up.

2 Samuel 23:1–7

Another Song of David’s Praise

Some describe these “last words of David” (v. 1) as a psalm of praise, a prayer. Others do not. In any case, what David wrote here exudes affirmations that truly credit the Lord with worthiness to be praised. If not prayer, it is the essence of the kinds of points that quickly kindle the heart to exult in prayer.

A few examples are ready at hand. David says things for which he is deeply thankful to God. God raised him on high to be His king, anointed him, gifted him to be Israel’s “sweet psalmist,” and made him a channel to speak His word. He let David rule righteously in reverence for Him, and let his career be as the light of sunup. He made an everlasting covenant with David, and will cause it to prosper. These stimulants to prayer in praise/thanks set a believer so greatly in contrast to the unbeliever whose sphere of life is outside this special grace.

The quick summary prepares us for a closer exposition.

The Claim to His Inspiration (1, 2)

His humble pedigree. He is the son of Jesse, a sheep-raiser, taken from tending the flock. Even when the Lord pledged His covenant to bless his house, kingdom, and throne, David responded, “Who am... . what is my house, that Thou hast brought me this far?” (7:18). Here in Chapter 23 he did not say, but could have, that even when Samuel first sought to anoint a man from Jesse’s family he was the youngest and last to be brought before the prophet (1 Sam. 16). God took him from the pasture and the sheep (2 Sam. 7:8).

His high privilege. He is declaring now that in contrast to his lowly place in life, God has highly blessed him. He raised him to a lofty role, with the God of Jacob annointing him. He endowed him with ability to be “the sweet psalmist” usable to his people. The Spirit of the Lord spoke by him, inspiring what he wrote for Scripture. As a psalmist, he wrote more that would be a part of God’s psalter than any other. His privilege of penning what God led him to say is a high one.

The Character of His Reign (3c–5)

Writing what God prompted, what did David say in this case? He spoke of what a rule under God is like.

Its attributes. David’s own rule, tutored by God, has in some degree been one of dealing with others righteously and in respect for God, His word and will. He did fail badly at times, as in his adultery/ murder and in taking a census. But overall his people recognized a whole-hearted devotion to the Lord that could be held up as a comparative standard for later kings (1 Kgs. 11:4; 15:3). Best of all, the Lord measured his career with high honor, in grace (1 Kgs. 9:4).

A prime instance of David’s righteousness came in his zeal to set right Saul’s breaking of a covenant that had promised peace to the Gibeonites (2 Sam. 21). His fear of God surfaced in that episode, as in his passion to bring the Ark to Jerusalem, his tender prayer over God’s covenant (7:18–29), and his repentant pouring out of water when men flung their lives into jeopardy to get him a drink (23:13–17).

A God-honoring rule also has its analogies.

Its analogies. David paints a portrayal of God-honoring rule in two facets. A righteous rule is analogous to morning light breaking across the landscape on a cloudless day. The scene is resplendent and also refreshing, pure. The second facet is tender grass on a meadow reflecting sparkles of the sun in myriad raindrops.

David breathlessly exults in these conceptions. Prayer springs from his heart in the form of a question: “Truly is not my house so with God?” That he asks a question calling attention to what is true and is not denying that his house is so seems verified by his next statement. He builds on what is the case (“For...”). True, he himself has fallen at times and needed God’s forgiveness. But God in covenant grace has prospered his kingdom to be in some measure resplendent and refreshing. To God be the glory!

The Covenant of His Hope (5b–e)

David’s confidence in his kingdom being worthwhile is based not on anything in himself. It flows from God’s sponsoring covenant grace that assures success (cf. 7:9, 16). He rejoices in God doing several things with regard to the covenant.

His sponsoring of it. He “made” it, taking the initiative to build David a house in response to David’s ambition to build Him a house. Behind this was the very promise of God (2 Sam. 7:12–16).

His securing of it. Due to God’s reliability, the covenant was “ordered in all things, and secured.” God cannot lie or fail, and so the covenant will be fulfilled entirely.

His saving in it. David’s salvation is safe in the purpose of God to bless him unconditionally in grace. Of course his deliverance and that of his descendants rests upon what the Lord is and what He does, all worthy of praise (cf. 22:51 and that whole chapter). Centuries later the writer to the Hebrews would express similar confidence with regard to God’s covenant with Abraham (6:13–19).

His satisfaction in it. All that David can desire that is worthwhile is found in God’s covenant determination to bless. God’s pledge of 7:9–16 was filled with assurance to meet his fondest pure desires.

The Contrast in Those Without Hope (6, 7)

David brings his last words to a close by portraying how different is the lot of those outside covenant blessing, the unsaved. This he clarifies in three aspects.

Their rejection (6a). God had told Abram that whoever cursed him or his descendants would be under His curse (Gen. 12:1–3). David agrees, moved as he is by the Spirit (2 Sam. 23:2). Some, he describes, are “worthless,” unprofitable (cf. Matt. 25:30; Luke 12:46–50), void of faith and submission to God. Not only are they without worth, they are without God’s welcome. Instead, He must thrust every one of them away in rejection as one casts thorns away (cf. Ps. 1:4–6; 145:20; Matt. 13:40–42).

The reason (6b-7b). It is clear. Those outside the covenant blessing are not manageable, submissive, of a nature to be received. As a man cannot take thorns in hand, God cannot take people whose nature is set against Him. Other Scripture supplies detail that they do not believe (John 3:16; 5:24), have no delight in God’s word or fellowship with His people (Ps. 1:4–6), nor love to God (Ps. 145:20), and are contrary to God (Rom. 2:5).

The retribution (7c). Finally, David ends his writing career reflecting on the punishment God must bring on those whom He cannot receive. He describes the retribution in two details.

(1) Its fullness. The wicked will be completely or thoroughly punished. Other Scripture enlarges on this as eternal, unending, and carried out without the possibility of escape from it (Matt. 25:41, 46; Rev. 14:9–11; 20:11–15).

(2) Its fire. As thorns are cast into fire, those outside God’s blessing are in fire. Whatever the reality this analogy of fire pictures, it is awful, painful, and conscious. It must be so since the fire is not quenched (Mark 9:42–48), and the picture is used of its smoke going up forever, therefore from fire not ending (Rev. 14:9–12). The destiny of the blessed is eternal, and the destiny of the wicked described in direct contrast to this is also eternal (Matt. 25:46).

As early as Moses’ song of deliverance at the Red Sea, Scripture speaks of God’s fiery retribution on the wicked (Ex. 15:7; cf. Deut. 4:24). This testimony continues through to the end (Rev. 21:8).

When 2 Samuel 23:1–7 is viewed as a prayer passage, or closely related to prayer, what principles are evident? The verses can point to praying with humility (1), gratitude for privileges (1), and reverence toward God (3). Also clear is the value of righteous dealings (3), encouragement from God’s light and refreshment in doing His will (4). Other principles are praise for His covenant, today the New Covenant being central (5), and faith in God to prosper His will (5). Finally, here is reason for a prayerful life in God’s word to snatch the unsaved back before they go into the eternal fire (7; cf. Jude 23).

2 Samuel 23:17

David’s Prayer of Tribute to Sacrificial Men

Camped in battle against Philistine invaders, David spoke words that prompted daring by three of his mighty men listed in 23:8–12.

His Request for a Drink (14, 15)

Philistines had seized occupancy of Bethlehem. David voices a wish to satisfy a raging thirst. If only somebody would bring him a drink from the well near Bethlehem’s gate! The longing of an honored king was all it took to inflame the zeal of valiant men.

The Risk of Three Warriors (16a, b)

Many are the stories of heroism in annals of the nations. In Mexico, the lieutenant of the invading Cortez named Pedro de Alvarado fought off Aztecs at the rear of his army until only he was left behind. Then, wounded and in full armor, he sprinted and leaped across an eighteen-foot chasm of water along a dike, landed safely, and escaped with his soldiers. A monument was erected there called “Alvarado’s Leap.” America’s Tennessee soldier, Sergeant Alvin York, a Christian, crawled through grass advancing on a German machine gun nest in the Argonne Forest in 1917. Others lay shot to death around him. Several of the enemy raced down the slope to get York because his Enfield bullets were picking off machine gunners. He whipped out a pistol and shot the attackers in rapid-fire succession, captured the major, and forced him to order surrender of his men. York took 132 to General Lindsay, his brigadier commander, who said the mountaineer had captured the whole German army. “No sir,” the modest Tennessean replied, “only have one hundred and thirty-two.”

In 2 Samuel 23, three similar heroes respond to David.

Their past heroism (8–12). Adino defeated 800 in one battle, Eleazar cut down Philistines until his weary hand clung fast to the sword, winning a great victory. Finally, Shammah defended a field in a mighty victory against Philistines.

Their present heroism (16). The three broke through Philistine defenders (cf. 22:30), bore water from the well back through the ranks of the enemy, and brought the water to David.

His Refusal of the Water (16, 17)

Twice we read that David would not drink.

His tribute in pouring. He poured the drink out to the Lord in honor of the trio’s bravery and devotion. He sees the water as representing the blood of the men. For every step in their fight through the opposing ranks placed their lives at jeopardy. Desire for a drink has fled, replaced by awe at the incredible devotion.

His testimony in prayer. He prayed, apparently out loud, to the Lord. Part of his prayer is affirmation. He cannot bring himself to gratify his thirst selfishly by what could have cost men their lifeblood. Then comes a question. Shall he indulge his desires for pleasure so lightly as to partake of what represents the most precious thing the men have? As the three had grown in stature before their king that day, he must have become greater in their eyes than when they raced to fulfill his longing.

Values in prayer spring before us. One is the sacrificial aspect that the praying person can express in so many ways. As David was sacrificial to men who risked their lives for him, believers can be sacrificial to God who sacrificed His Son for them, and also to other believers who put their lives on the line for Christ’s sake (cf. Phil. 2:30). One of the greatest sacrifices a believer can make is a consistent devotion before God in praying. When that develops into a lifetime of commitment, it is all the greater.

A second principle is to keep one’s eyes alert, watchful for acts and trends that can become the substance of prayer that pleases God and does men good. Third, it shows character in prayer and in all of life to honor others who do exploits that inspire admiration.

2 Samuel 24:10, 17, 23, 24–25

Prayers of Confession and Repentance

David insists on numbering his people from one end of Israel to the other, Dan to Beersheba. He vests his faith in numbers in a list rather than in his Lord.

David’s Request for Numbering the People (1–9)

Comparing the account with its parallel in 1 Chronicles 21, three causes are behind David’s move.

His own desire (2–4). He commands Joab, his army commander, to get the census so that he can know the number. Joab advises against the project, but David’s insistent authority wins. That David’s ambition was sin is the Lord’s verdict, David’s own in verse 10, and Joab’s (cf. 1 Chr. 21:3).

Satan’s desire (1 Chr. 21:1). Satan put the desire in David’s mind, as he deceived Eve; he is a master at using “schemes” and “flaming missiles” (Eph. 6:11, 16). Paul spoke about not being ignorant of the evil strategist’s “devices” (2 Cor. 2:11).

God’s desire (2 Sam. 24:1). Possibly the Lord detected a focus on trusting natural things, and not Him. That had usually been the problem with Israelites. That He moved David is not contradictory to Satan doing it and David willing it. Scripture often shows that God as the ultimate authority is said, at times, to do things that He does through other agencies as they insist on these. An example is His moving armies of the world to the campaign of Armageddon (Rev. 16) to bring a showdown during the future tribulation period. It is clear that the armies are also moved by demons, and that they do what they want to do. God permits this in His overall plan to bring a reckoning, allowing Satanic forces and men to express evil within them.

David’s Repentance over Numbering the People (10)

Recognition of sin is vividly clear. David shows this in three ways: his conviction (his heart troubled him), his confession (“I have sinned greatly”), and his contrition (“acted very foolishly”). His prayer here, like that when God brought him to task over his adultery and murder (2 Sam. 12; Ps. 51), shows that he is aghast and contrite over his sin.

It is one thing to sin and go on sinning, without tenderly dealing with the sin to gain God’s deliverance. It is another to sin but to have a heart that sensitively acknowledges it and seeks cleansing and an insistence to go on in God’s will. David is in the latter class here. He is so sincere in repudiating of the wrong that he takes all the blame and is willing for discipline to come only on himself and his house (17).

David’s Results in Numbering the People (11–25)

God sent His prophet Gad to deal with David.

God’s choices for discipline (11–15). God sets before the king three choices: famine for seven years on Israel, flight for three months from enemies, as he fled from Saul, or pestilence (plague) on Israel for three days.

David reasons out his choice. He would prefer to fall into God’s hands in a pestilence, for God is merciful (probably in not being as severe as He might be), so the three-day distress. For he fears to be at men’s mercy as in securing food during a famine or being a fugitive chased by foes. He no doubt is mindful of how a famine feels (cf. 2 Sam. 21), and he remembers with a shudder the days of evading Saul’s searchers.

God’s compassion in discipline (16). God’s angel carrying out the pestilence had just gotten underway when God proved compassionate as David had perceived beforehand. He commanded the angel to cease, for “It is enough.”

A truth related to prayer is this. The praying believer is opposed by Satan (as 1 Chr. 21:1) and his demons (Eph. 6:12), and on God’s side good angels minister to him (Heb. 1:14). Good angels can carry out aspects of His will, even if humans do not see them (Isa. 37; Ezek. 9). In this case David seems to see the angel.

David’s conviction of sin (17). As in verse 10, David is smitten with a sense of his sin, only now he is deeply concerned over the effect on others. His prayer pleads that God deal only with him, the guilty one who misused his authority. He sees the people as “sheep,” as in Psalm 23, the ones not directly responsible as he has been. He wants God to put the pressure on himself and his house, and spare others. Two things are clear in his prayer: the wickedness of his sin and the willingness for personal loss.

David’s consecration at an altar (18–25). Gad returns to David, this time to direct that he erect an altar to the Lord. David purchases land for this on the threshing floor of Araunah in the Jerusalem area. He insists on paying for the site and for sacrificial oxen. His conviction is against offering sacrifices to the Lord that cost him nothing. This is not contradicting grace, as if to buy his way to deserving God’s favor. It is a spirit of devoting himself to God. He is like a missionary who “pays the price” that service takes in sacrifices. He does it, not to merit God’s reward, but to manifest the servanthood of which his grateful heart feels God is worthy.

The site for the altar is itself significant. It is on Mount Moriah, where Abraham offered Isaac (Gen. 22) and the location of Solomon’s temple (2 Chr. 3:1).

David offered, possibly via priests, two kinds of sacrifices. Burnt offerings were entirely consumed, a picture of the offerer’s complete dedication to God’s will. It is hard to imagine this being true without prayer that gives it the accompaniment of heart and lips. Peace offerings expressed the offerer’s thanksgiving, hence one presented these with prayer, celebrating peace with God in the covenant bond and in particular situations (cf. Lev. 7:12–13). Here, David had sinned, and Israel also was not without sin in some way (2 Sam. 24: l). So the sacrifices were a token of renewed commitment, also gratitude in receiving the way of peace and not ongoing judgment.

God responds to the prayer and the sacrifices, taking away the plague that had resulted in 70,000 dying (1 Chr. 21:14).

What of prayer standards here? One for any leader or believer is to keep such close accounts with the Lord that He will guard the person from foolish sin affecting others. A second is that when one is convicted of sin, it is right to clear the matter forthrightly with God, rather than deny it and try to save face. A third is to be ready in the prayer life to render costly devotion to God. Samuel’s counsel is apt here, counsel that David may have heard the prophet speak, since their lives overlapped: “Only fear the Lord and serve Him in truth with all your heart; for consider what great things He has done for you” (1 Sam. 12:24).

This is a fitting meditation to climax the prayers of 2 Samuel.

Prayer in 1 Kings

Introduction

David the king endorses his son Solomon as the succeeding king, and the Israelite kingdom theme in the books of Samuel continues. It is evident that the writer traces a selective spiritual history of the Solomonic Kingdom, then after Solomon the two separated kingdoms of the south (Judah) and north (Israel), and later the surviving kingdom, Judah, in the south. This panoramic sweep reaches from David (1 Kgs. 1) to the ruin of both kingdoms as God judges His people for sin. Two words crystallize the aspects of the kingdom theme—disruption (1 Kgs.) and dispersion (2 Kgs.).

The two books carry on the historical narrative describing the kingdom from the end of 2 Samuel. First, a focus is on key movements in Solomon’s reign. Then attention transitions to trends in the two divided kingdoms from 1 Kings 12 on until the fall of the northern kingdom in 2 Kings 17 in 722/21 B.C. After that, 2 Kings extends through the southern kingdom (Judah) to its final fall in 586 B.C. and to the thirty–seventh year of King Jehoiachin’s captivity in Babylon ca. 560 B.C. The span is from about 972 to 560 B.C.

The Title

To ancient Hebrews, what we know as 1 and 2 Kings were originally one book, entitled “Kings.” This is based on the way 1 Kings 1:1 opens, “Now King David. . . . ” The title is fitting, since the history mentions forty-two kings of Israel and Judah from David to Zedekiah in 2 Kings 24–25. During the age between the Old and New Testaments, the Septuagint (LXX) Greek translation divided the work into two volumes, “1 Kings” and “2 Kings.” Later in the Christian era the Latin Vulgate followed the LXX lead, and much later so did the English translations. In later Hebrew Bibles, the two parts are “Kings A” and “Kings B.”

The Author

Some Jewish tradition named Jeremiah the prophet as the writer, as in the Talmud in Baba Bathra 14b. For a good part of 1 and 2 Kings, this is not impossible, yet problems face this view. These embrace such matters as some differences in vocabulary between the Book of Jeremiah and this history, and a question of whether Jeremiah lived to the time of Jehoiachin, whose exile to Babylon is right at the end of 2 Kings (25:27–30), ca. 561 B.C. Scripture’s last glimpse of Jeremiah is when he was with the Jews who left Judah to live in Egypt, ca. 585–582 B.C. (Jer. 43–45). Church fathers say that Jews stoned Jeremiah to death at Daphne (Tahpahnes), Egypt (cf. Jerome, Adv. Jovin ii.37; Tertullian, Contra Gnost., viii). But Rabbinic tradition claims that Nebuchadnezzar, invading ca. 569–568 B.C., took Jeremiah and Baruch from Egypt to Babylon, where Jeremiah died (cf. Seder Olam, Rabba 26). This is uncertain evidence, yet if it is true, Jeremiah could have survived until the end of Jehoiachin’s days.

One conclusion seems probable. The Kings writings are by the hand of a person God chose to use in His inspired scripture (cf. 2 Tim. 3:16–17; 2 Pet. 1:19–21), who secured a keen grasp on this span of God’s drama with His people. It is reasonable that some prophet in the exile to the end of Jehoiachin’s days (2 Kgs. 25:30) was the author. God providentially furnished help for him, as He would later give support to Luke to write his gospel product (Luke 1:1–4), using trustworthy accounts. For references keep popping up in 1 and 2 Kings to Israelite accounts. These are “the book of the acts of Solomon” (1 Kgs. 11:41), “the chronicles of the kings of Israel” (1 Kgs. 14:19 and eighteen other times); and “the chronicles of the kings of Judah” (1 Kgs. 14:29 and fourteen more instances).

It is impossible for us now to say for certain who authored the books. Of course God could use any writer, or contributors who aided a final writer, keeping these faithful to give His Word as He wanted it to be. Some claim Jeremiah (cf. the Talmud, Baba Bathra 14b), or a prophet who outlived him, for 2 Kings ends at a time to which Jeremiah’s life may or may not have lasted.

Date

Again, 2 Kings concludes after the death of Judah’s King Jehoiachin, ca. 561 B.C. A second factor in dating is that the books do not carry on to the return from exile to Jerusalem ca. 537–536 B.C. (cf. 2 Chr. 36:22–23; Ezra 1:1–4, etc.). So the writing seems to be after 561 but before 536.

The Theme and Outline

The concern of the writer seems to have been to trace the selective spiritual history of the Solomonic Kingdom (to ca. 941 B.C.), the Separated Kingdoms (to 721), and the Surviving Kingdom (to 586) and to the end of Jehoiachin’s life in captivity (561). He gives a panoramic sweep from David’s last days to the woeful end of the kingdom because God judged sin, as it was clear that He would. David had warned Solomon of this (1 Kgs. 2:1–4). Review at the outset of this 1 Kings introduction the two words that characterize this book: disruption and dispersion.

A broad outline of the two books is as follows.

I.   The United Kingdom—Solomon to Rehoboam (1 Kgs. 1–11)

A. Solomon’s Coronation (1:1–2:46)

B. Solomon’s Wedding, Wisdom, and Wealth (3:1–4:34)

C. Solomon’s Building of the Temple (5:1–9:28)

D. Solomon’s Reign of Splendor (10:1–29)

E. Solomon’s Unfaithfulness and Death (11:1–43)

II.  The Divided Kingdoms—Judah and Israel (12:1–2 Kgs. 17)

A. The Beginning of Division under Rehoboam and Jeroboam (12:1–14:31)

B. The Continuation of Division to the Reign of Ahab (15:1–16:27)

C. The Continuation of Division to the Reign of Jehu (16:28–2 Kgs. 9:10)

D. The Reign of Jehu to the Destruction of Israel (2 Kgs. 9:11–17:41)

III. The Surviving Kingdom—Judah until its Fall (2 Kgs. 18–25)

A. The Reform in Judah under Hezekiah (18:1–20:21)

B. The Relapse under Manasseh and Amon (21:1–26)

C. The Rebound under Josiah (22:1–23:30)

D. The Ruin under the Final Kings (23:31–25:30)

The Relation to Prayer

Only 1 Kings is in view at this point. The 2 Kings introduction will review prayer in that book.

The frequency of prayer. 1 Kings has about thirty references to prayer. These occur in twelve of the twenty-two chapters.

The aspects of prayer. Six of the Bible’s normal parts of prayer are obvious, as follows.

Oaths are not infrequent (cf. 1:17, 29; 2:8, 23–24; 17:1; 18:15; 22:14, 16). These are prayer appeals to the Lord to witness and monitor the integrity of strong claims about a follow-through on what is said.

A second aspect is plain petition. Elijah invites followers of false prophets to petition these, and he will call on the Lord (18:24), in either case to ask for fire that consumes a sacrifice. Shortly after this, a discouraged Elijah petitions the Lord that he might die (19:4).

Third, praise flows on the lips. It comes from pagans who do not appear to know the Lord, as they courteously exalt Solomon’s God. Examples are Hiram, the king of Tyre (7:1) and the visiting Queen of Sheba (10:9). And David, definitely a believer, praises the Lord (1:48).

Fourth, questions appear late in the book. Elijah asks God if He has brought calamity to a kind widow who gave him lodging, since God has allowed this woman’s son to die (17:20). Later, evil King Ahab of the northern kingdom asks the faithful prophet Micaiah whether his army should go into battle or hold back. He is insincere, for he wants the man of God to give the go-ahead to attack, to rubber-stamp what he already is determined to do (22:15).

The intercessory focus in prayer is fairly frequent. Bathsheba, in respect and love, prays “May my Lord King David live forever” (1:31). Benaiah who is to be Solomon’s executioner (cf. 2:25, 29–34, 46) and later his army commander (2:35), asks that God will bless the reign of Solomon (1:37). Other royal servants pray this for Solomon as well (1:47).

Solomon himself prays for blessing to his people (8:15, 23–53). King Jeroboam of Israel, the northern kingdom, defies and tries to destroy a prophet who speaks against his sin. Then God withers the king’s arm, and, humbled for the moment, he requests of the prophet that he intercede to God to restore the arm. God does (13:1–6). Along with Solomon’s concern in Chapter 8, Elijah pleads in intercessory vigils that are highlights in the book. He stands before the Lord in prayer that it will not rain, and even makes an oath in prayer (17:1). Later, he beseeches God to restore the life of a widow’s son, and God does this (17:21–22). Soon one reads of the prophet’s sevenfold pleading to the Lord to bring rain (18:42–43), and in the New Testament the Book of James uses Elijah as an example of effective prayer (5:16b-18).

The intercessory emphasis rises to a peak in 18:36–37. For the sake of those given to false gods and worship as well as for his own vindication, he cries out to God on Mount Carmel, “today let it be known that You are God in Israel, and that I am Your servant, and that I have done all these things at Your word.” When bogus gods failed to respond to the errant prophets, Elijah pleads to the Lord twice, “answer me” (37). And what he longs for is “that this people may know that You, O Lord, are God, and You have turned their heart back again.”

The sixth aspect of prayer in 1 Kings is in simply reciting things to God that are true. For example, Solomon rehearses what God said in His covenant pledge to David about his line not lacking a king on the throne (8:25). He agrees with the Lord that “heaven and earth cannot contain You” and mingles affirmation with questions (v. 27). He also declares other things said in God’s words (26, 29, 39), and other truths, one of which is that foreigners “will hear of Your great name and Your mighty hand, and Your outstretched arm” (42). One vital point he affirms is that God will render to each person according to his ways, “whose heart You know, for You alone know the hearts of all the sons of men” (39; cf. 1 Sam. 2:3; Ps. 62:12; Prov. 24:12).

When Elijah had fled to escape Ahab and Jezebel, the Lord asks why he is in a cave far out in the desert (19:9). God already knows but wants the prophet to reflect on his reason and evaluate it properly. The prophet’s reply in verse 10 consists of affirmations about his zeal for God, his people forsaking God’s covenant, he himself alone being left (which God later tells him is not true, v. 18), and his enemies seeking to put him to death. He is entrapped in his fixation on the human perspective only, and is not dwelling on what God is able to do as He did in Mount Carmel. God even repeats His question, and Elijah cannot get past the snag of his own limited perspectives (13–14).

Not only do we see the frequency of prayer in 1 Kings, and the aspects of it, but some extraordinary acts closely related to prayer.

The acts related to prayer. It is helpful to review a few of these.

God answers one prayer of Solomon by giving him incredible wisdom (3:12). The account testifies to the king displaying such wisdom (3:16–28; 4:29–34; 5:12). The visiting Queen of Sheba bears witness to being overwhelmed with this host king’s wisdom (10:3–8), and she recognizes that God is the reason (v. 9). His perception likewise impressed visitors from other nations (23–24).

Another unusual part of the book is Solomon’s long prayer in dedicating the newly built temple (8:15–16, 22–61). It is the Bible’s longest prayer recorded for an individual, outside the psalms.

A further standout prayer is Elijah’s pleading that the Lord allow him to die when he is so discouraged and overcome with fatigue (19:4). Such a cry occurs only a few times in the Bible.

Prayers of praise to God are not normal when they rise on the lips of people who may not know the Lord personally. Hiram of Tyre (7:1) and the Queen of Sheba (10:9) utter such tributes to the Lord.

Elijahs prayer when pitting God against false gods (Chap. 18) is one of the most dramatic highlights in all of Scripture. One can see the prophet’s bold cry (36–37), God’s answer (38), and the result in witnesses recognizing “The Lord, He is God; the Lord, He is God (39).

Building the temple is an extraordinary thing (Chap. 9). It becomes, in the history of Israel, a “house of prayer” (Isa. 56:7; Matt. 21:13; Mark 11:17; Luke 19:46). It is a place of God’s special presence, and to it people come and pray. Solomon himself prayed that they would, whether in battle (1 Kgs. 8:44), or repentant in exile (46–50), or other situations. Daniel would pray in Babylon toward the site of the temple before Babylonians laid it in rubble (Dan. 6:10).

The temple is related to prayer in other ways. Priests ministering there would pray often, whether in vital purity before the Lord or in nominal ritual. Worshipers would keep an “hour of prayer” there at various times (Ps. 55:17; Dan. 6:10; Acts 3:1; 10:30).

Once Solomon has prayed to dedicate the temple to Him (1 Kgs. 8), the Lord responds with His dedication to the temple: “I have consecrated this house . . . by putting My name there forever, and My eyes and My heart will be there perpetually” (9:3; 2 Chr. 7:15). True, Israel’s sin would lead to God’s judgment in allowing enemies to destroy the temple (cf. Jer. 39, 52), but it would be rebuilt in the days of Ezra, later beautified by Herod (cf. John 2), destroyed again in A.D. 70 (cf. Matt. 24:2), and will be built even again in a future day (cf. Matt. 24:15; 2 Thess. 2:1–9; Rev. 11:1–2).

Still a further highlight linked with prayer in 1 Kings comes in Chapter 22. In this case, a good king, Jehoshaphat of Judah, wants to ask God for guidance when evil King Ahab of Israel seeks direction via his false gods. The effort to inquire of God (in effect prayer) is through His mouthpiece, the true prophet Micaiah. This man, committed utterly to be true to God’s word and not be a “yes-man”who falls into line with the false prophets (v. 14), hears and relays the king’s inquiry to the Lord (15–28). In his ministry, he says from his time in prayer, “I saw the Lord sitting on His throne, and all the host of heaven standing by Him . . . ” (19). And the answer to prayer he gains from the Lord is in effect the disastrous results of going into battle. If the kings do go, they will be doing what evil spirits persuade them to do; but the Lord’s answer is that if they insist on the battle, Israel’s people will be scattered (17), Ahab will fall (20), and other ruinous results (28).

What is extraordinary here is that the passage is one of but a few in Scripture that refer to evil spirits (demons) moving men to battle. God is sovereign over all, yet can permit evil beings to play out their will where they insist on this. Angelic powers are behind nations in Daniel 10, good or bad, and the same is true in some other Scripture (Ezek. 9; Rev. 16:12–14)

Yet another notable thing related to prayer is pertinent in 1 Kings. It involves cases of mighty miracles God is able to accomplish. One instance is His ability to answer prayer wherever His people are and whenever they live as time goes on, as in Solomon’s prayer (Chap. 8). A second example is in His restoring the king’s withered arm (13:1–6) or, in that same passage, His power splitting an altar and spilling the ashes (v. 5). God also displays His power by enabling the prophet Ahijah to discern evil King Jeroboam’s wife though she comes in a disguise to inquire for healing of the king’s sick son (14:1–16).

Still other cases appear. God causes ravens to do His will, bringing bread and meat morning and evening to a weary Elijah (17:1–6). He replenishes a widow’s vessel of flour and pot of oil (17:14–15), and brings a boy who died back to life in answer to prayer (17–24). Later, the Lord sends fire down to consume Elijah’s sacrifice to show the Israelites that He is God (18:36–39). In another context of Elijah saying words of prayer, God sends a fierce wind, an earthquake, fire, and a gentle blowing, and gives new direction to His servant (19:9–21).

One final matter related to prayer is this. An unusual gesture joins with prayer when Elijah helps a widow and her dead son. He stretches his body upon the son three times, and God raises up the boy (17:21).

Now the study can transition to specific instances of prayer, one by one, as these appear in 1 Kings.

1 Kings 1

Prayers Relating to David’s Successor

Prayer begins in verse 13, but the background preparing for it is in the preceding verses. Other prayers of the opening chapter are sequences in an overall unit.

The Plot of an Upstart (1–10)

David, at age seventy, suffers chills and is given constant care. One of his sons, Adonijah, puts events in motion to attract a following and snatch the throne. Some top men in the kingdom join his conspiracy—Joab the military commander and Abiathar the priest. But notable men who remain loyal to David are Zadok the priest, Benaiah of the mighty men (cf. 2 Sam. 23), and Nathan the prophet.

The Prayers for Solomon (11–48)

David’s people had lived in a rich tradition of prayers. Here, four prayers reflect a sensitivity to call on the Lord.

The prayer of David (13). When Nathan warns David’s wife Bathsheba of Adonijah’s mounting plot to snatch the kingdom and counsels her to act quickly with David, she does. Another son, Solomon, had been named “beloved of the Lord” (2 Sam. 12:25). In another place, David tells Solomon that he was God’s choice to be king before he was born (1 Chr. 22:9–11; 28:5–7; 29:1). David, at a point Scripture does not record, had based on his prayer pledge to Bathsheba that Solomon would be king. So the wife briefs David on Adonijah’s plan and urges the king to make good on his promise. Nathan follows her into the king’s chamber to verify her words. The prayer about which Bathsheba reminds her husband was of the vow variety. He had sworn (promised), summoning God as his attesting witness (vv. 17, 30) and seeking His help to carry out His will. Now it was urgent to act swiftly, seize his opportunity and fulfill his part in the pledge. David calls Bathsheba back in, reaffirms his vow, and guarantees he will keep it.

The prayer of Bathsheba (31). The wife bows and prostrates herself in respect before the king, and as befits a worshipful respect for God (v. 47; cf. Gen. 47:31). Her response to her husband’s renewed promise is a form of intercessory prayer, invoking God’s blessing on the king to live forever. Since David’s declining condition shows expectation of his death, and Bathsheba realizes Solomon is to be the next king, her meaning seems to reach into the afterlife. Only there could David live forever.

Such a prayer is possibly informed by what her husband himself had written of his hope in Psalm 16:10f. Bathsheba could also know of Samuel’s life after death when he appeared, by God’s almighty power, to King Saul. Others of that time also had hope that after the present life God would receive believers. Their hope was in contrast to unbelievers who went to another destiny (Ps. 49:15; cf. 73:24). And she could know of Enoch who walked with God, and God “took him” (Gen. 5:24),

The queen’s prayer, then, appears to be in advocacy that God will do for David what she has reason to believe He has willed for others. Such a hope would become more defined in detail as God’s revelation continued (cf. Isa. 26:19f.; Dan. 12:2; John 5:28, 29). Bathsheba’s will for David is, she hopes, God’s will as her yearning aligns with His.

David acts with expedition. He directs Zadok the priest, Nathan the prophet, and Benaiah a mighty man in the army to lead in installing Solomon on the throne.

The prayer of Benaiah (36, 37). His response to his king in prayer is in two phases.

First, his faith gives an “Amen” to David’s plan and calls on the Lord, David’s Lord (and no doubt his) to say or approve this. He believes it is His will. Second, he invokes the Lord who had faithfully been with David to be with Solomon. The reference to His being with David is an affirmation suggesting a spirit of thanksgiving for God’s help. Benaiah’s prayer for Solomon is an intercession pleading the will of God. The military hero calls on God to prosper David’s throne even beyond what has yet been done in David’s own career. That is not a slight to David, and the king would not take it that way in envy. Rather it is in line with God’s pledge to bless David’s house, kingdom, and throne (2 Sam. 7:16). David in thinking back to God’s glorious guarantee to him would be encouraged by his mighty man’s appeal for the kingdom’s success after him.

King David’s leaders carry out his bidding. They have Solomon ride on David’s mule, and Zadok anoints him, no doubt with a prayer calling on God to bless him (cf. Num. 6:22–27). At a trumpet blast, the people that the leaders had summoned cried, “Long live King Solomon!”

Very quickly the priest Abiathar’s son Jonathan broke from the crowd to burst in on Adonijah’s meeting. His news struck like a thunderclap. “Our lord King David has made Solomon king.” He added details about leading men conducting this induction on the king’s authority, Solomon riding on the king’s mule, and his occupying the throne! He finished his stunning news with references to prayers for God’s blessing by Benaiah (cf. above), and David himself (below).

The prayer of David (48). Jonathan reports this prayer, which apparently occurred when David’s leaders visited him before the crowning. This is the first readers see of its recording. News of the prayer has gotten out, too. David bowed in worship, agreeing with Benaiah’s intercession. He concluded the meeting with prayer before the leaders rushed to make Solomon king.

Praise to God is the aspect permeating David’s prayer. It is adoration to Him as the Lord, the covenant Lord (cf. Ex. 6:3), and the God of Israel, giving His authority for the entire nation. David acclaimed this Lord, this God of this people, as giving His strength to this crowning. He has granted a man to sit on the throne, His choice, while David is still alive to witness it. Certainly praise/ thanksgiving filled the heart of the king as he passed the baton on to the new king.

Such news from Jonathan crushed the assembled supporters of the would-be king. Gripped with terror at being identified with a loser which might spell their own downfall, they hastened from the pretender’s presence.

The Prevailing of Solomon (49–53)

The consternation of Adonijah. All the man’s bravado was seized in the grip of panic. He fled to the tabernacle to grasp the horns of the altar. He was desperate for mercy from the real king.

The compassion of Solomon. A swift report of Adonijah’s latest act came to the king, possibly from a priest. The news even included the pretender’s plea that Solomon promise him in an oath to spare his life. Such a sworn guarantee would involve calling on the Lord to attest the king’s promise and assist him see it through.

No detail clarifies if Solomon spoke in the form of a prayer oath. But he did affirm safety to Adonijah if he proved worthy and punishment if he opposed the new authority. Adonijah was brought, and fell before the king seeking clemency. Solomon sent him home in peace.

Standards for prayer are rich in Chapter 1. One lesson is to commit to a line of action true to God’s will, then hold to one’s word promised on the honor of God’s name. David did this (cf. vv. 13, 17), later Bathsheba (31) and Benaiah (36, 37). Today prayerful sensitivity to know and do what God’s word approves in direct statement or principle correspond. A second guideline is to remember to give praise/thanks to God when He answers prayer. David does this when God has answered his prayer oath according to His will (48).

1 Kings 2:8

Prayer in a Final Charge

David charges Solomon (v. 1) in his son’s early reign, while David’s life still lingers. He does this in regard to two things.

Concerning Devotion (1–4)

In strength. The passing king is zealous that the new king be strong, strong in God. That would be in walking with the Lord in a true communion, drawing sufficiency to live after His heart. David himself, for the most part, had done this (cf. 1 Sam. 30:6; 2 Sam. 5:10). It came from expressly seeking Him in His word and prayer (Ps. 138:2–4), delighting in Him (37:3–7).

David was passionate that his son prove himself a real man. To be God’s kind of man, a man as God intended a man could be, Solomon would need to cultivate His presence as above.

In steadfastness. The old man’s wisdom is to obey God’s will in His word, which counsels taking one’s steps in His ways. Such steps must be established by the Lord, ordered by Him (Ps. 37:23). Again this is according to His guide manual, His value system as in His word through Moses (v. 3).

In securing of the blessing. A walk in the ways David has just highlighted is a life open to receive God’s blessing. God will validate and honor a life sensitive to His priorities, and fulfill promised blessing (4). Solomon needs to focus on a careful walk, in truth, real in the heart, as Paul would say to the Ephesian believers (5:9, 15; cf. 3:16–21; 5:18).

This kind of life would prove to be the way of success. In it, kings in the line of David would be blessed with maintenance on the throne. The other way would be disobedience, drawing God’s judgment, even loss of the throne (Deut. 28:36). However, eventual continuation of the throne was secure in God’s promise (2 Sam. 7:16).

Concerning Decisions (5–9)

David feels it urgent to brief his successor about men he needs to deal with early in his reign. In two cases these are troublemakers Solomon must be aware of, the other is a true friend worthy of honor.

Joab. Solomon has been around long enough to hear the stories of this military commander who took justice into his own hands, defying David’s authority. Two examples of murders Joab committed are apropos. He carried bloodshed to the extreme, heedless and severe, and at times had the smear of blood on his body even for betraying peace (cf. 2 Sam. 3, etc.). David does not even mention Joab’s intense savagery against Absalom when the latter hung helplessly at his mercy and was shown none (2 Sam. 18).

Now David advises that Joab be executed. He sees this as a step of wisdom for a man who has invited it time and time again. It may be that David perceived that a man with such a bloody habit would persist in a way that would demand a showdown, firm even if difficult action. More will be said about this below.

Barzillai. David has sweet memories of this man’s special kindness showing mercy when David was fleeing during Absalom’s revolt (2 Sam. 17:27–29). Barzillai and others displayed great thoughtfulness. They brought David and his party beds, basins, pottery, and foods, quelling hunger and providing even so that they could rest more comfortably. It is fitting to treat the man’s sons kindly in return for compassion. To be kind to the kind does not mean that David treated only these well; he often was kind to the unkind, as when he twice spared Saul.

Shimei. This evil man had cursed and hurled stones at David and his people when the king evacuated Jerusalem to prevent violence from the revolting Absalom (2 Sam. 16:5–8). Shimei had heaped insults on David, bad-mouthing him as a man of bloodshed, a lowdown scoundrel. He called the king a man from whom the Lord had wrenched the kingdom to present it to Absalom. This treason was worthy of death (Ex. 22:28; 1 Kgs. 21:10).

A strong officer of David, incensed, wanted to whack off the offender’s head. In amazing control and mercy, David protected Shimei. Humility prompted him to say that if the Lord had a lesson for him to learn he was sensitive to yield to it. But he hoped the Lord would render good in his hardship in place of the cursing.

Now David explains. His response to Shimei actually had been one of pardon with prayer. He pledged, appealing to God as his witness and help, that he would not execute the man.

Now near death, the king’s thoughts are in different currents, however. Solomon, he feels, should take care of the unpleasant but necessary task of punishing Shimei. This, rather than breaking David’s promise that preserved Shemei’s life at that earlier time, is the wise course as he discerns the situation years later. Shimei had cursed the Lord’s anointed, this indicting himself under the spirit of God’s covenant with Abram to curse those who cursed him or his people (Gen. 12:1–3). David himself had been kind to King Saul as the Lord’s anointed. David also considers action against Shimei as what Solomon, in wisdom, ought to pursue. Solomon’s early acts as king were in the wisdom that God gave (1 Kgs. 3:9, 12, 28), suggesting that more than we may now realize was involved. David also has on his heart the peace of Solomon’s rule against threats.

One problem is David going back on his earlier, solemn pledge before God and this in not finally being truthful to his word. It is possible to regard his promise as for his lifetime only so that He honored what he had prayed. This may be with the perception that Solomon can also show mercy, if Shemei will abide by it, and Shemei later violates his own agreement to bring a death sentence he could have been spared (2:39–46). Or one can view David as failing to keep truth with his prayer, and acknowledge this as one failure added to others as a sinner—adultery, plotting a deception against Uriah, murder, lying, tolerance of Amnon’s raping of Tamar, shutting Absalom out from loving contact, arrogance in the census, and so forth. All believers are sinners, and fall short of God’s glory even if their lives to a great degree are godly. What God confirms with His oath (cf. Gen. 15; Heb. 6), He keeps in total integrity; man in various cases does not attain to this, yet God saves by grace and not by merit of works that earn this (Eph. 2:8–9).

A part of the integrity, too, is this. Solomon in wisdom extended to Shimei a fair and kind probation. It was Shimei’s choice to live in peace, if he would. This was attended with a candid warning (2:36–38). Shimei proved his insincerity and invited Solomon to keep his word against him for treating with contempt his king’s word. So the king only acted after Shimei’s death warrant on himself (39–46).

Now let us consult the principles. First, always live, in prayer and other ways, to point others to be at their best for the Lord. Second, even after failures before God it is important to finish well in His grace. Third, the godly can encourage others to be godly, yet whether they live this way and remain in it is up to them. Fourth, tough decisions on how to deal with evil people may confront a praying man as life is not a bed of roses. Fifth, the godly can show kindness to the kind and the unkind, as Jesus would do and teach (cf. Matt. 7:12). Sixth, one who gives a treacherous person plenty of rope to walk in freedom may see him use the rope to get himself hanged.

1 Kings 2:13–46

Prayer Related to Punishments

Three illustrations entail prayer oaths that draw the Lord’s attestation and action into matters.

Related to Adonijah (13–25)

The leader in plotting the revolt had received Solomon’s peace gesture and could have enjoyed that the rest of his days (1:50–53). Now he asks his mother Bathsheba to be his advocate, using her leverage to induce Solomon’s approval of Adonijah’s marrying Abishag, a palace woman. Solomon interprets the bid as tantamount to designs still to possess the throne.

Prayer enters at this point (23–24). The new king voices a prayer by oath, appealing to God to attest his decision and discipline him if he is lax to fulfill it. On the surety of the Lord’s own life and will, as attestor whose will set Solomon on the throne (cf. 1 Chr. 22:9–11; 28:6), any ambitions to contest his kingship will be defeated. God’s own promise had been to establish Solomon a house (throne right) in David’s line (2 Sam. 7:12–16). So, Adonijah’s revived plot, as the king sees it, must be doomed with his death.

At Solomon’s directive, his military chief, Benaiah, executes Adonijah. The latter had been given opportunity to enjoy peace as Shimei had, and like Shimei threw this mercy away.

Related to Joab (28–35)

Solomon showed kindness to the priest, Abiathar, giving him his life though removing him from his ministry. The rejection fulfills God’s will, a curse on Eli’s line (26–27; cf. 1 Sam. 2:27–33; 3:12–14). Then Joab hears of Adonijah’s execution and Abiathar’s dismissal, and, having plotted with them, is stung by his guilt. News reaches the king that Joab is at the bronze altar before the tabernacle with the Ark, seeking mercy. Solomon then sends Benaiah to execute this troublemaker, too. This done, the king accords the former military head an honorable burial (34).

Joab had done some good things, such as advising David not to take the sinful census (2 Sam. 24). But he committed very brutal things too, sins which catch up and find him out. Joab had deceived and slain men contrary to David’s will, acting in high-handed defiance (1 Kgs. 2:32).

Now Solomon brings prayer into his words in two ways (33). First, he appeals for David’s prayer oath, drawing judgment on Joab’s house to be answered (2 Sam. 3:29). Second, he intercedes by calling on God to give the Davidic house peace forever. Of course God will answer that affirmatively in accord with his covenant with David, fulfilling His own word (2 Sam. 7:12–16). But it will leave room for discipline necessary at times on Solomon (14), just as David had faced (2 Sam. 12, 24, etc.). And loss of the kingdom in Israelite exile, though drastic, would not nullify restoration and ultimately its peace (Ezek. 34:15, 25; 36:16–38).

Relating to Shimei (36–46)

Prayer here is in 42–43, mentioned above.

Principles for prayer are instructive in the chapter. One lesson is, as often in oath prayers, to let appeals to the Lord flow wisely out of a saturation with His own word. This is by invoking His attentiveness to things one can confidently say are true to His will, not trotting out one’s own selfish will and asking Him to write His signature endorsing it. A second, vital thing is to let a life in some real degree sincere in godliness be behind the prayer. Here, David and Solomon pray in ways that fit their life context. David keeps his word throughout his life to Shimei (8), yet is firm to counsel wisdom in his case (9) and righteous dealing in Joab’s (5). Solomon is willing to make firm decisions to do God’s will (27, 31–32), shows mercy in peace for Shimei, and yet holds him to a test of truth when it calls for decisive action. A third principle is to insist on prayer’s relevance in all the issues of life.

1 Kings 3:5–15

Solomon’s Prayer for Wisdom

God invites the new king to ask for things his heart counts important for his rule. Solomon asks for wisdom, God gives this and more, and man gifted with wisdom displays the answer. The wisdom a believer shows can be the fruit of prayer, as countless details of life are in the Proverbs.

The Occasion of the Prayer (1–5)

Solomon’s dependence. Early in his reign, the king forms an inept dependence on the leader of Egypt for military security or trade advantages. He seals this union by marrying the pharaoh’s daughter, beginning a long pattern of taking foreign women. These were wrong for lustful motives, and also for enticing his heart to worship false gods (cf. 11:1–8). The latter passage plainly says that it is sin to marry the women with that taint of idols, as was a failure of Israel in Judges 1.

Solomon’s devotion. His walk did display considerable devotion to the Lord and His word, at least in the early years. The devotion became flawed by the false trust above. The idolatry found expressions in offerings on high places rather than at God’s special tent before the Ark, which David had provided (2 Sam. 6). Of course the tabernacle of Moses was then still at Gibeon (1 Chr. 1:3, 5–6, 13). Even before the temple was built, David or Solomon could have had the tabernacle brought to Jerusalem. True, Solomon could offer to God at Gibeon (1 Kgs. 3:4), but shortly after shows that he can offer at Jerusalem (15).

Offerings on the many high places away from Jerusalem would soon be linked with a drift to false gods.

Solomons dream. At Gibeon, after presenting offerings to the Lord, the king is visited by his Lord in a dream.

A prayer soon comes into the picture. How can it be real in a dream? God’s power can enable Solomon to pray it genuinely. This word from man, under God’s leading, can be just as real as His own word to man often in dreams—to Jacob at Bethel, Joseph (Gen. 37), to the butler, baker and pharaoh in Egypt (Gen. 40–41), to Daniel (Chap. 7, etc.), Joseph (Matt. 1–2), and others. Such a prayer is unusual, but God is unusual. He is able to impress a person by unusual means when it fulfills His will. That God chose to use dreams He memorialized in inspired Scripture puts no stamp of approval on people who fancy that their dreams outside this guardianship are moved by God.

The occasion for the prayer, then, is set.

God’s Offer in the Prayer (5b)

The Lord encourages Solomon to ask what he desires. It should be kept in mind that He also enables Solomon to have unselfish motives by the rich scriptural heritage through David and men such as Nathan and Zadok. A generous saturation in His word, which is so much in evidence in prayers of Chapters 1–2, can prepare a heart to let godly purposes dominate. True, Solomon’s devotion is partially tainted in verses 1–5. But he has just been engaged in worship, apparently to the Lord (4). Besides, now the Lord Himself is confronting the king, a very pointed encounter that can stimulate a person to weigh his response in this case.

The principle even today is apropos. At times when God, through His word, is very real and powerfully stimulating the thoughts, a devoted believer finds grace to choose wise values. It is all the more crucial, then, to be sharpened in a sense of God’s presence by a steeping in His word.

Solomon’s Object in the Prayer (6–9)

This is evident in two phases.

His remembrance of mercies to David. His prayer is affirmation at first, of a sort suggesting reason to praise God. The Lord has shown covenant love to David in the overall picture, and the kindness in promoting David’s son to the throne is a special instance. Solomon is aware that God’s goodness was manifest in consistency with David’s receptivity in aspects sensitive to God’s will—truth, righteousness, and so forth. This is in grace, and not because David’s life merited favor, which it could not.

It is always a God-honoring practice in prayer to put much stock in mercies gratefully offered up as sweet incense. This meets readers often in the Psalms (136, etc.). Solomon’s prayer has a second phase.

His request of mercy for himself. The request will not come until verse 9. First, the young king presses three arguments that underscore his need for what he asks. These, too, are of the affirmation aspect in prayer as he pleads his case.

(1) His rule itself is of the will and bounty of the Lord.

(2) His restriction is a factor that impresses him keenly. Exalted to such a capacity as king, still young, he is smitten with a sense of inadequacy, ineptness, inability to carry the task out successfully. He is, in his own estimation, but a little child in knowing how to be a king, a king in David’s line. He does not know where to start and where to end, how to go out or come in. His need of guidance is overwhelming.

Now there is a good principle. Proverbs 3:5, 6 captures it in a nutshell. Trust in God with all the heart, and do not fall back on personal ability to figure things out. Rather, humbly acknowledge Him in every aspect of life, and He guarantees He will guide the life (cf. Ps. 32:8). Paul would capsule it in these words: “not that we are sufficient of ourselves, but our sufficiency is of God who has made us able ministers. . . . ” (2 Cor. 3:5).

(3) Solomon’s relationship with people gets to him with its own particular urgency of need. They are God’s people, people in the special bond of His choice and covenant. They need to be dealt with in the manner that God is able to reveal—His way. They also are a great people in number, though their line had started with one man, Abram. Since they are both God’s and great, Solomon’s need for what he will ask is all the more desperate.

(4) The request itself. All that the new leader has argued for flows out now. Since his insufficiency is so utterly great, he cries out for an utterly great ability that only an utterly great God can supply. “So give Thy servant an understanding heart to judge Thy people to discern between good and evil.”

The principle is pointed here. Cast it in the form of a prayer today. “If I ask one thing of God, it is this. . . . ” Careful! Think it through! Whatever the master passion of life is, it should come, as here, out of a heart recognizing servanthood to God and accountability to Him and others (“Thy servant. . . . Thy people”). It also, as here, should pertain to the essence of spiritual value—discernment between good and evil, and commitment to the good.

All our days, and in a thousand ways, we are ever coming again to this issue—this crux that can draw all our details of need and vision into one consuming choice. It is the God who is our life, or just ourselves, our little selfish desires, disoriented from Him. Paul drew the focus well: “Christ, who is our life” or “to me to live is Christ,” or “not I, but Christ,” or “this one thing I do,” or “that I may know Him.” So much hangs on the decision; it is worth thinking about, worth coming to the right prayer about, worth the right stand.

What Solomon longs for is wisdom to serve God’s people. It is understanding by a wisdom that is fed by God as the source of wisdom, His word, His will, His way. A believer can study the Scriptures through on prayer. And this is the key that keeps coming back to unlock the right door—prayer at its essence as God desires it is submission to do His will.

One more detail, and Solomon’s prayer is done. The prayer’s aspects switch from affirmation and petition to a question. This aspect says the same thing, the bottom line, by seizing attention to putting God first. He is first in the doing of His will, in submission to Him. It is the case in all the facets of Solomon’s prayer.

Who is able? True submission to do the will of God asks about ability, and concludes with the answer that the ability comes in servanthood drawing from His ability. Who becomes able but the person who comes to Him in prayer in this spirit?

Who is able to serve? In Solomon’s case, as the king who must render decisions, the issue is submission to God to judge. A believer can put there his own role, whatever it is, applying the same principle.

Who is able to judge this great people? Any submission to God, mustered as it is by Him for His interests, will sooner or later involve His people. It may be many, it may be few, it may be one person at the moment. But they, believers, are His, and true submission to Him puts a premium on living out that submission in serving others who are His. No man or woman is an island. We dare not be like the island Eloise, who was surrounded on all sides by Eloise. We are to live not to ourselves, but to God in helping God’s people, and helping others not His people become His people (cf. Luke 19:10; John 17:20).

Humility in submission to God by God’s wisdom permeates the prayer. It exalts God and sees oneself as one’s own size but as a channel for God to be His size working through His servant.

God says, in response, “That is talking my language. I can use a person who will think like that.”

His Obtaining By Prayer (10–14)

The spotlight shines on four things here.

What he did ask. God draws it into focus, “this thing,” and later defines it, “discernment to understand justice.”

What he did not ask. A vital principle in prayer is to count as crucial even what one does not ask, and his value system that leads him not to fix his heart there. Of course believers will always think about what they do ask.

Here, God lists as on a billboard even things Solomon might have pled for. He was not at this point smitten with the disease of some, the “gimmes.”“Lord, gimme, gimme, gimme.” The emphasis would be on the “me,” and the gratification of desires that can be selfish.

Principles are plentiful here. The things one sets his or her passion on in prayer can be a revelation of where his heart really is on the spectrum of doing God’s will, or off of it entirely.

Solomon did not plead for a long life (longevity), or riches (power to be in charge dictating what one could have, or control over others), or removal of enemies (ease by people cooperating). What else could be added today—facial or bodily beauty, supremacy in athletics, renown as an author, artistic mastery, oratorical skill, leisure to pursue hobbies or be a world traveler? The list goes on, each person filling it in to suit his or her values. What a person asks of God, especially at a crossroad, is a measure of how big he really is in the estimate that counts most. It is a frightening thought to consider what some would do if they could push buttons and summon whatever they wanted. It is a true test to ask, “What button would I push?” And it could be a turning point, if the true answer points along the road of repentance, to a prayer life as it can be before God.

What he got that he asked for. Solomon received from God a wise, discerning heart. This was in a degree greater than any of his day (4:30, 31) or later, except for Jesus Christ. The principle is simple. When a person asks in line with God’s will, his batting average in “yes” answers can go up (1 John 5:14, 15). It is a fruitfully fulfilling way to live (John 15:7, 8).

What he got that he did not ask for. God at this point could entrust to Solomon even the things he had not asked. His bounties included long life, riches, and freedom for the most part from enemies during his reign. In wealth his holdings would become astounding (10:14–29).

Today, a person may see the principle work out differently. He asks for wisdom to know God’s word and teach it as a servant, and God gives this plus riches in relationships of spiritual ministry (cf. Mark 10:29, 30), perhaps the impact changes lives in many parts of the world. Even the person in a relatively obscure role of service can have “much fruit” in terms by which spiritual riches are counted (cf. John 15:7, 8).

His Offerings in Worship (15)

Prayer contact with the Lord prompts two immediate responses in Solomon.

His realization. Once awake, the king felt deeply stirred. He knew “it was a dream,” not meaning that he was merely aware but that he was amazed. It was a dream, yes, but how great a dream, so momentous in his life. He was impressed and captivated, for this dream was a deep interchange with God!

His rejoicing. After his return the seven miles to Jerusalem, Judah’s leader still felt so gripped by God meeting him in prayer that he could not contain himself. He had to express his thanksgiving to the Lord of prayer. So he went before the Ark that David’s priests had set in the special tent (2 Sam. 6). There, apparently at an altar similar to that at the tabernacle of Moses still at Gibeon (2 Chr. 1:3, etc.), Solomon presented offerings. Those of the burnt variety were fully consumed, picturing his own desire to be fully devoted to the Lord who had appeared (cf. Rom. 12:1). The peace variety were in gratitude to God for peace and its blessing in the covenant bond. Today believers can know a fuller significance in Christ who is the most perfect burnt offering (cf. Heb. 10:5–10). He also is the ultimate peace offering, for He is peace, He made peace, and He preached peace (Eph. 2:14–17).

True, prayer in thanksgiving is not explicitly mentioned. But it reasonably is implicit, accompanying the expressions of devotion. Since “all” of Solomon’s servants are said to be present, the prayerful celebration might be, with Levitical music, of the essence of that on a similar occasion (2 Chr. 7:3, 5–6).

His Opportunity to Show God’s Answer (16–28)

God’s answer in giving the wisdom Solomon had requested is soon put on display. This, in his people’s minds, shows both his own glory and that of God who supplied the wisdom (v. 28).

Two prostitutes who were roommates in the same house each give birth to a baby. One child dies in the night, then mother switches the dead infant to the other sleeping woman and steals her live child. The wronged woman detects the swap and appeals that Solomon arbitrate. He shrewdly calls for a sword and issues the command that the live child be halved, a part given to each claimant. This evokes the truth as the real mother is passionately willing to sacrifice possession if the infant can but live. On the other hand, the child-stealer puts up a calloused front. A wry smile no doubt steals across the king’s face, and he orders that the woman showing the mother’s love claim her baby. Word spreads to “all Israel” of the king’s dramatic wisdom—actually, of God’s answer to prayer!

Still other principles can join those mentioned along the way. First, seek to ask in prayer for things that God’s Word clearly favors in a godly life, or things in line with these. Second, since God gives wisdom by His Word and in answer to prayer (cf. Proverbs; James 1:5), He answers the kind of person who values such wisdom in a concrete situation (cf. Prov. 3:5–6).

1 Kings 8

Prayer in Dedicating the Temple

Prayer is pervasive at this high point of Israel’s experience as they move from the tabernacle of Moses and special tent of David to their first temple. In fact, prayer is the main stream of thought.

Two supplementary accounts help weave together all the details on prayer in the celebration (1 Kgs. 8–9; 2 Chr. 5–7).

The Preparation for the Prayer (2 Chr. 5:1–14)

Once the temple was completed, Solomon started the phases to use it and to celebrate. His moves were steeped in prayer.

The completion of the temple (1). At last the structure was ready for use. Solomon directed that items David had dedicated for the house be set in place, such as objects of silver and gold and utensils for priestly services.

The conveying of the Ark (2–9). David’s priests had carried the Ark into Jerusalem and placed it inside a special tent David had prepared. This was distinct from the tabernacle (tent) of wilderness wanderings, still at Gibeon (2 Chr. 1:3). Now Solomon has Levites, the ones God had prescribed for this role, convey the Ark, tent, and utensils from David’s site to a nearby part of Jerusalem where the temple is situated.

Sacrifices coordinate with the transfer, no doubt accompanied by much prayer by the assembled thousands visiting from all Israel (cf. vv. 3, 6).

The content of the Ark (10). Only the two tablets of the law (cf. Ex. 34) are still in the box. The pot of manna (Ex. 16) and Aaron’s rod that blossomed to authenticate his priesthood (Num. 17; Heb. 9:4) are no longer there. The law is a reminder of God’s singular right to receive worship and the doing of His will, the foundation for all of life, such as prayer.

The celebration of a prepared Temple (11–14). Levitical singers and musicians on instruments praise God for a Temple now ready to be a house of worship. Their prayer, not mentioned in the 1 Kings account, exalts the Lord. Two elements stand out in the praise. The essence of God’s character is one emphasis. Worshippers laud His goodness in covenant love. As they do this, they recognize the eternality of His covenant expression. Many Psalms develop in detail such musical tributes to God (135, 136, 138, 145–150, etc.).

The confirmation by God (14; cf. 6:1). The covenant Lord of Israel (cf. Ex. 6:3) confirms the appropriateness of the worship. He expresses His endorsement by filling the temple with His glory cloud, as He had done for the completed tabernacle (Ex. 40:34). The sense of His presence must have gripped the priests with compelling power, for they could not stand to minister, or even to be seen, because of the cloud. They had to move away some distance, overwhelmed at the glory of their great God.

A principle of prayer is clear in all of this. As prayer can fill the life, prayer as here even prepares for other prayer! The Levitical leaders pray in praise even before the later prayer of Solomon and the prayer of those who respond to that. Prayer is heaped upon prayer. Believers can never pray too much if their prayer is along right lines!

The Posture of the Prayer (1 Kgs. 8)

Actually three prayers occur, or three phases in prayer. First, Solomon stands and blesses the people, then the Lord (14–21). Second, he kneels, spreads out his hands to God (22, 54), and leads in a longer prayer (23–53). Finally, the king stands and prays God’s blessing on the people (55–61).

Kneeling follows a posture of submissive reverence for God in bending low for worship. Lifting hands, Moses’ gesture atop a hill praying during a battle (Ex. 17:8–13), symbolizes contact with the Lord who is sought. Solomon stands after the long prayer (55), a frequent posture in talking with God. In this case, Solomon may do it to transition into the closing prayer devoted heavily to God’s blessing on the people (cf. 55). But it is finally difficult to say why the posture of prayer changes; at least it shows the beauty of variety.

The Particulars of the Prayer

All three phases of prayer above are in view here. Leading aspects of prayer throughout Scripture appear here—affirmations of truth, praises, intercessions, and petitions.

Affirmations. These occur often, as in recounting what God has done or other statements rehearsing facts, for example, “who spoke with His mouth to my father David” (15). Solomon also reviews that David’s heart had been warm with passion to build a temple (17), God had responded to David by commending the motivation (18), and His aim was for Solomon to be the builder instead (19). These are but a few examples. They point up a principle. It can be vital just to talk with God about truth important to Him and to the one praying, or His people in general.

Praises. It is on this note that Solomon begins (14–21). He blesses or praises the covenant Lord, the God of Israel, who made a promise to David and has kept His pledge. That God is worthy of praise the king shows by God’s choice of David to be king, His commending David’s aspiration to build a house of God, His raising Solomon to reign, and His fulfilling His promise that David’s son would build the temple.

Praise is prominent also at other points. The Lord is God incomparable in heaven or earth (23). What He is relates very closely with what He does that expresses it, for example in His fidelity to His covenant with loving-kindness. He honors His word (24). “Blessed be the Lord,” the leader exults again (56), and ties this in anew with God’s keeping His promises through Moses to bless Israel (Lev. 26; Deut. 28).

Intercessions. Prayer in this aspect has the most examples, at least seven.

(1) Solomon intercedes for God’s future blessing in honoring His promise to David to keep a man of his house on the throne if his sons obey (25). This is prayer for what God’s word clarifies is His own will. It reflects submission to His will and a heart set on what glorifies Him.

(2) He pleads for answers to people of Israel who will pray toward this temple, not simply as a structure but as a symbol of God’s presence that they seek (29, 30). Four centuries later Daniel would pray in Babylon toward the temple hundreds of miles away (Dan. 6:10). Of course God is not confined to the site of the temple. He is present everywhere in the universe, even right with Daniel (1 Kgs. 8:27).

Solomon makes advocacy for prayer answers in various scenarios his people will come to be in (28–40, 44–53). One is a need of forgiveness (30). Another is in wisely helping those fulfilling prayer vows (31, 32). Still a further one is in pardoning in a specific case of sin, when Israelites are removed from their land as God’s act of judgment, but confess the sin. The king prays for God to restore the people to their land (33, 34).

(3) Solomon seeks blessing on foreigners who visit Jerusalem and approach God in prayer. This he defines as seeking God after these are moved by truth impressing them of His great name and power. It relates to God helping them know and fear Him (41–43).

(4) He intercedes for God’s continuing presence with His people (57). This, as so many other details, is prayer for what otherwise the Lord assures in His own word to His people whom He will enable to walk with Him. In the most ultimate sense He promised to guarantee that Israel will be blessed in its land, never to be disturbed again (2 Sam. 7:10). He would often reaffirm that objective (Jer. 31:31ff.; 32:36–42).

(5) The king prays for God to incline hearts to Him to walk in obedience to His word (58). This, too, is often what God pledges to do in His word (Jer. 24:6; 31:18), a work our faith expects Him to carry out (Lam. 5:21; Phil. 2:13). The psalmist would often echo this expectancy in his prayer (119:25, 28, 32, 35–36, etc.).

(6) Solomon yearns for the Lord even to keep up the vigil of having this prayer in remembrance (let Him make it count through all the sweep of years!). This is so that God will support what is best for His royal servant (Solomon, then later kings in David’s line) and for Israel His people. He specifies that this pertains to whatever needs a day may bring forth (1 Kgs. 8:59). Of course God would work this out in covenant loving-kindness (cf. 23) by His inclining grace (58) and in equitable consistency with trust and obedience that He enables (cf. (4) above).

(7) The king summons God’s blessing to assure that by His people’s being blessed, all the peoples of the earth might know that He is God and that no other is God (60). Other Scripture shows that God will answer this, even with spiritual salvation, not to every individual absolutely but to people of all nations, those who trust Him (cf. Rev. 5:9; 7:9). In the ultimate regathering of Solomon’s people to their land after dispersion God will cause those of other nations to know He is the Lord, whether in real salvation or in respect at what He has done (Ezek. 36:22, 23). The peoples will realize that God has blessed Israelites by regathering them to their land and giving spiritual benefits, and honoring them (Isa. 61:5–9). This will entail even the desire of Gentiles to seek God (Zech. 8:20–23).

Petitions. Many of the details that are intercessory (for others) are at the same time petitionary for Solomon himself as he is one with these in need. For example He prays that the Lord will be with “us” (57) and “incline our hearts to Himself” (58). And he presses to have God’s perpetual recall of “these words of mine” (59).

After such simple yet magnificent prayer, one can wonder what would be the reaction of the people and God. These responses are clear.

The Pleasure in the Prayer (1 Kgs. 8:62–9:8)

Israel’s. The king and others alike offered sacrifices as a response to the prayer and the dedication of God’s house. The jubilation was great, attested by the astounding numbers of sacrifices, 22,000 oxen and 120,000 sheep (63). Offerings were so abundant that a special altar was brought into service, added to the bronze altar before the temple (64). The offerings were many because completing the temple was a remarkable advance, giving Israel a central sanctuary (16). Another reason was that God’s name was memorialized there (16, 20). A final cause was the great host from all Israel wishing to offer sacrifices.

The people’s prayer, though not mentioned in the 1 Kings account, is said elsewhere to be a part of it (2 Chr. 7:3). It was not only a response to the temple completion, Solomon’s prayer, and presenting offerings, but God’s glory filling His house. The people threw themselves to the ground in awe and praised God crying out, “Truly He is good, truly His loving-kindness is everlasting.” Their words repeated much that was the essence of Solomon’s (1 Kgs. 8:23).

God’s (9:1–9). The details of 1 Kings are supplemented by 2 Chronicles. Only (1) below is drawn from the latter.

(1) His approval (2 Chr. 7:1–3). God displays this in a grand way by letting His presence be seen, a reflection of it at least. He fills the temple with His glory; 1 Kings 8:10 also gives that observation. The glory appeared visibly in a cloud, as the Lord had displayed in a pillar of cloud in Israel’s exodus and wanderings (Ex. 13, etc.). It also filled His dwelling place within the temple as glory had filled the tabernacle, then His dwelling place (Ex. 25:8), upon its completion (40:34). It was His stamp of approval, accepting the house as His own.

Another evidence to the people of His approval was His fire flaming from heaven and consuming sacrifices. This was probably in sudden bolts of fire (cf. Lev. 10:2; Judg. 6:21; 9:20), somewhat like lightning flashes.

(2) His appearance (1 Kgs. 9:2–9). Sometime after the dedicatory service, God appeared to Solomon in Jerusalem (cf. 3:5). This was “at night” (2 Chr. 7:12) and presumably in a second dream, “as He had appeared to him at Gibeon” (1 Kgs. 9:2). He showed His response to the temple in several details.

First, He assures that He has heard Solomon’s prayer. Second, He has consecrated this house by putting His name there forever. Despite destruction of the temple in Babylonian conquest, He would see that a restored house would be built, having continuity in His covenant faithfulness (cf. Ezek. 40–48; Hag. 2:7–9). Third, His eyes (awareness) and heart (commitment) would be there always. Again, even during the later exile when this particular temple had been destroyed, God heard Daniel’s prayers uttered toward this site, for truly His awareness and commitment in answering prayer were sure (cf. Dan. 6:10; 9:4–19). Daniel’s prayer, for example, would be fulfilled in restoration for His people (9:24–27; cf. 7:22–27).

Fourth, if Solomon obeyed God’s word, God would establish His kingdom of that time. Solomon later would stray from God, and God would tear away part of the kingdom (11:9–13). If Solomon’s sons (other Davidic kings) continued in disobedience, God would remove Israel from its land and bring the temple to rubble. This, too, would happen three and a half centuries later (Jer. 39–40, 52; Ezek. 33). The Lord does not mention in 1 Kings 11 but does earlier that He will restore Israel finally, never to be uprooted again (2 Sam. 7:10), and put a king on the Davidic throne forever (16). That king is, as God later defines, Jesus Christ (cf. Jer. 23:5, 6; Ezek. 21:26, 27; Acts 2:30).

The Prayer of Solomon after This (1 Kgs.)

Never after the temple dedication does the biblical record state a prayer of Solomon. He had so far walked with God, though not as closely as David (1 Kgs. 3:3). He already was tolerating sins that would be reasons for his spiritual decline (cf. 3:1). After the temple prayer, Solomon would drift from loyalty to God (11:1–8), and God would be angry (9). Though the king’s salvation was secure in God’s gift, his honoring of God was smudged greatly, and the degree of his special reward in eternity reduced from what it might have been (cf. 1 Cor. 3:8, 15; 2 Cor. 5:10).

While Scripture gives no explicit words of Solomon’s prayers after 1 Kings 8, he probably did pray, though with decreasing effectiveness. The reference later in 9:25 to his offerings would entail accompanying prayers, yet the end of the verse shows the summary pertains only to the time up to his finishing the temple.

Principles are abundant. First, a prayer-saturated life can have a ministry reaching out to seek God’s blessing for many others. Second, a prayer-permeated life now is no necessary guarantee that one will always cling to this. Third, God’s “house” began as one of prayer (here), and was what God desired later to be “a house of prayer” even when sin largely dimmed this ideal (Isa. 56:7; Matt. 21:13; Mark 11:17; Luke 19:46). Likewise, God’s spiritual dwelling place that is the church is to be in consistent touch with Him (Eph. 2:18, 21–22; 3:12). And the same is true of each believer’s body as God’s “temple” (1 Cor. 6:19–20), as God’s people are to pray in “everything” (Phil. 4:6) and each is to offer up spiritual sacrifices (1 Pet. 2:5) in a priestly service (v. 9).

A fourth guideline is obvious. We may approach God with hearts that adore Him, whatever our bodily posture is. Fifth, cultivate prayer that in mind-boggling potential can reach to answers in far-flung places and touch people long after one’s own life. Sixth, a leader’s prayer for those in a group can stir and elicit their prayer as well to the One who is their God, too. Seventh, God does hear and honor prayer of the person who trusts in Him. Eighth, a prayer in the Word (as here) can evoke prayer in another at the time or much later for certain of its same, essential concerns (cf. Dan. 9:4–19).

1 Kings 13:6

Prayer with Obedience—Up to a Point

This drama fits with the strange episodes of Scripture. A young prophet of Judah resolutely carries out God’s word in proclaiming judgment on the northern kingdom. He even works miracles, prays, and gets God’s answer. But then he lets another prophet entice him to disobey what God told him to do.

An Obedient Consistency to God’s Word (1–10)

The young prophet is, for a time, a model in setting his face like flint to do God’s will.

His speaking (1, 2). He makes the trek north to Bethel, one of the new King Jeroboam’s two centers of calf worship. He obeys the prompting of God’s word to go.

God has the timing figured out right, so in His guidance His spokesman reaches the false worship altar right when Jeroboam is preparing to offer incense, which is defiance against God’s will that the people go to the new house of God in Jerusalem. Jeroboam is making his resistance to God’s will an issue (12:27). He deliberately seeks to lure worshipers here, or to his calf altar in Dan, instead of them going farther to the temple.

The prophet, unnamed here, cannot be Ahijah who is faithful to deliver God’s word before and after this (11:29–39; 14:5–16). The present servant is faithful at first. He boldly proclaims judgment on the bogus altar. God will fulfill what he predicts 300 years later by using a Davidic king, Josiah, who will burn bones of false priests here. Mention of the fulfillment is in 2 Kings 23:15–20. The prophet’s forecast is a miracle of God, and of course comes true.

His signs (3–5). In addition to the miracle just proclaimed, the prophet works three others. He predicts a splitting apart of the altar, and bang, it splits. The king, on hearing criticism against his enterprise, lifts his hand and commands officers to arrest the troublemaker. God withers the hand and arm so that the king is not able to pull it back. A third miracle is to be added as the prophet prays.

His supplication (6). Two things happen quickly.

(1) An imploring by the king. His attitude changes in an instant. Now he begs the prophet to entreat “the Lord your God.” That may acknowledge that He is not genuinely Jeroboam’s God (cf. v. 33; 14:9). He pleads, “pray for me, that my hand may be restored to me.” An attitude of repentance, or confession of sin, is not mentioned, and is denied in verse 33, showing it was not in the king.

(2) An interceding by the prophet. The visitor did beseech the Lord. He is called “a man of God,” a minister in God’s service and so far living in His honor. His entreaty is answered with a miracle, God healed Jeraboam’s hand. The prophet’s prayer life was very effective, fitting with his sensitivity to God’s will (cf. John 15:7, 8).

His steadfastness (7–10). This is clear in a pair of acts. Up to now the prophet is displaying fine-tempered discipline to carry out what God told him.

(1) His denial. He sidesteps a subtle strategy of the king to “butter him up” and win over his reward by a bribe. What favor did the northern leader design to give him—poison, or pleasure in lavish eating, or women, or comfort to lure him into his service? The subsequent bent of Jeroboam reflects consistent evil, and a dark scheme is probable here too.

The prophet’s avowal makes clear that he means business for God. If the king gave him half his house he would not go with him or eat or drink in Bethel. His mission grips him. He is under command of the Lord, and he will carry it out to the full, not eat, drink, or go back by the way he came. Possibly the wisdom of his unpredictable route home was part of God’s way of keeping him safe. The king’s crowd, noting his approach, might know where to lurk in ambush along his trail.

God has no safer place for His servant than to be in His will.

So far the obedience has been sterling, and now the boast is big.

(2) His departure. Persisting in obedience, God’s man struck out for home by a different way. So far, to his credit, he has obeyed four times—going (1), speaking judgment (2), giving the sign God planned (3), and following other specific directions (8–10).

The vignette of his life suddenly changes. Obedience gives way to disobedience. It can for any servant of God, hence the imperative of vigilant watchfulness in prayer and fidelity to His word.

The Disobedient Change from God’s Word (11–32)

God and an old prophet living in Bethel put the visitor to a test. God knows how to test His people to see if they will obey, really obey, all the way (Deut. 8:2). Standing true to the test for a while can encourage further faithfulness if handled properly, but it does not guarantee staying true.

Consistency for a time (11–17). The old prophet hears from his sons about the incoming prophet’s astounding ministry and his standing for something right. The miracles and the message ring true. But a bit of rascality teases the man’s mind. What if he pushes the test of fidelity a few rungs higher, really makes it subtle? What stuff will the departing prophet be made out of then?

The homeward bound messenger is walking the crest of success. He is, in modern vernacular, “on a roll.” Why, he had done it all. Now, taking a break to rest under an oak, he feels elated, mission accomplished. Just a matter of time and he will be home. The danger has all been left behind now. He can let down his guard.

Suddenly a man on a donkey swings into sight. The young prophet sits and eyes him, friendly-like. The words of the rider came almost a compliment; they could make a man feel good. “Are you the man of God who came from Judah?” That he is, and he had stuck right to the directions.

“Come home with me and eat,” the man on the donkey proposed.

Well, that was an easy one. “No, thanks. I can’t do that. Why that would be disobeying what the Lord made so clear to me. No room for misunderstanding, you see. He said don’t eat or drink or return the way you went in.”

Step five in obedience!

Then the old prophet puts things on the rung his mind had figured. Let us see now. “Why, that’s okay. No problem. I’m a prophet like you.” The young prophet probably relaxes a bit at this, and lets his guard drop even lower. “Why, I know how important it is to go by the word of the Lord. Sure. . . but an angel told me by the word of the Lord it’s all right now. He says to me, ‘Go bring him back so he can eat and drink.’ ”

By the word of the Lord. . . well, that sounds quite okay. The young prophet relaxes his vigilance even more. After all, this is a prophet like he is, a man after his heart, and this was the word of the Lord. The man says so. In a moment great folly can steal into the camp. That is why it is necessary to keep up sentry watch over the mind. The man under the oak rather fancied this modification, this change of directions. For a moment he does not think straight, and that is all it takes.

The tempting prophet also fails. He lies (18). His word runs counter to that of God, and this is his own dark design, possibly in envy against the young man’s success. God can entrust a person with a test, permitting Satan to incite the heart to evil (1 Chr. 21:1; 2 Sam. 24:1). God can bring outward trial (James 1:3–12) and in it permit fleshly lust to respond in sin that a person wants to commit (James 1:13–15). He is able, however, to provide a way of escape if the person will in trust take it (1 Cor. 10:13), and grow through obeying.

The young prophet fails by compromising the word of God. It is not true all the way to him.

Compromise in a temptation (19–32). He does three things wrong, goes back, eats, and drinks. Every one of these was against what the Lord clearly told him to do. It would be grand if the account could speak of obeying. He might have said, “That you are a prophet is fine, so fulfill it well. It makes no difference to me what you say. The word I have from the Lord is clear, and I am trusting Him not to change it.” Or at least he could reply, “Since this drastically changes what the Lord told me plainly, I must pray and insist on His unmistakable guidance before I could ever accept a different word.”

The messenger’s heart is open like a book as the old prophet feeds him. God now speaks through the sly host, this time His word and not the man’s baiting lie. “You have disobeyed the command of the Lord, and not kept it, so you will not get home safely.” God assumes His word was clear enough; His servant blundered in being lulled into supposing a definite command could be modified, with God’s blessing.

How often believers do the same. “Yes, God says for a believer not to marry an unsaved person, but it’s different in my case; it will be all right. After all, this is true love, God wants this person to be saved, and I will bring His will about.” The principle can apply in another matter. “I know God gives many reasons why this is His word, but I now see reasons to take a different view on that, and really this is the way God wants me to see it.” Or, “I know God’s word is plain that He will never let a saved person be lost, but these other considerations show it must be His word that this can happen.” Or, “you say God’s word calls you to worship in this kind of church, but God has shown me you and I can marry and worship in this church you do not now accept. God can make it work.” On and on it can go. God said. . . but!

The disobedient prophet must have been shaken by the word that he would never be able to reach home safely now. He took a trail back, and the crisis happened suddenly. A lion pounced on him, and he knew it was the end of his trail, short of his Judean home.

A decent burial was the old prophet’s follow-up. Then he asked his sons eventually to inter his own body in the same grave. This was because it was his grave, because he wanted to lie by a man who had obeyed in much, or because he was smitten with his own misuse of God’s word and saw that both of them were cut of the same cloth. One final reason is in verse 32. He wished to be beside the man whose prophecy (God’s word) against the God-defying worship surely would be fulfilled. At least he would pay tribute that God’s word stands true.

Why does God act so drastically against the young prophet? After all, he obeyed in five steps, only failed in one. It is probably because the day is one of high danger and widespread disobedience. Jeroboam and many others were dishonoring God’s word. It was all the more crucial, then, that a man standing for truth should stand for it all the way. To build such a record of obedience, then discredit the effect of it by a scandal of compromise, was to make it appear that loyalty to God’s word was just a facade. If someone could entice the person to yield for a price, the word of God need not be taken seriously after all.

God can keep a servant’s eternal salvation safe, but bring drastic temporal discipline on him. This is for his own greater benefit, for others’ sakes, and to uphold God’s honor. So it was with Samson (cf. Heb. 11:32) whose life came to an end. So it was with David in losing his child (2 Sam. 12) and in discipline on his people over the census (2 Sam. 24). And so it was with the prophet who was obedient only up to a point.

A great principle of prayer looms here. God wants the person of prayer to maintain steadfast fidelity to His word. Some muster a certain measure of obedience, and some prayer that works. Yet they are susceptible to voices that lure them to compromise what God has truly said. It is best to get the whole act together, persist in obeying His guidelines, and go the distance.

1 Kings 17:1–7

Standing Before the Lord in Prayer

Time moves on from the compromising prophet to the great prophet Elijah of the Gilead region east of the Jordan. He will pray for rain later and get it (18:41–45). Here he prays for withholding rain and gets it (v. 1). James in later times would sum up both phases in using Elijah as an extraordinary example of effective praying (5:17, 18).

The Declaration of No Rain (1)

The relevance for prayer. Admittedly the verse does not mention prayer. But Elijah’s claim, will soon indicate it. He focuses on what God is—alive and able—to authorize and verify that there will be no rain for some years. Only He, the creator of heaven and earth (Gen. 1:1), controlled the powers of the skies. Other gods as Baal, depended on for rain, were not living as God is; they were but dead idols fashioned by men, fabricated as objects of trust. They were powerless, in truth. That God lives shows that He can give His guarantee to Elijah.

That no rain will fall for a period God’s spokesman proclaims becomes a proof to point Israelites to a trust in Him alone.

The reference to prayer. Prayer is assumed in the claim, “before whom I stand.” The bold declaration carries with it the inference of a live contact, an interview, a communion in face to face encounter. To stand in God’s presence is to assume familiar approval, allegiance, ambassadorship, and appeal or advocacy rights. Elijah stands welcomed there, loyal to God, a messenger of God, an intercessor for God’s will to His people.

And so in 17:20–22 the prophet goes to God in another specific prayer and God gives what he asks. He certainly has access to God’s presence and power there. Likewise James, led by the Lord, views 17:1 here as involving prayer.

The Direction for God’s Supply (2–5)

God could control not only the rain on which Israel depended to teach them to trust Him. He could control the resources His prophet needed to tutor him to depend on Him. Here He pledges two supplies.

Drinking at the brook. At the brook Cherith that spills into the Jordan from the east, God would assuage his thirst. Eventually, as God answered Elijah’s prayer relating to no rain, the wadi dried, and God guided His servant to other quarters.

Dining with the birds. God caused ravens to carry bread (perhaps grain he could pound and cook in patties) and meat to the rocks nearby. Possibly this was a ravens’ roost where, in God’s providence, the birds came in abundance with catches of prey in their claws. Elijah was a guest at their table! But his food was not for the birds. He could wash, cut or pound and cook it to suit his taste.

God who made the waters and birds and all their prey (Gen. 1) can richly provide for the person who trusts Him in prayer, loyal to His word (cf. Phil. 4:19).

The Drying of the Rain Supply (7)

God’s own will was being realized for the land (1), and He was prompting His man to go to another place where He would use him. His trek would take him across Israel’s territories to Zarephath of Sidon along the Mediterranean. Careful in guidance, the Lord not only led from Elijah’s end by sending him, but from the other end by preparing a widow to feed him. That He “commanded” her no doubt means He works in her to will and do (Phil. 2:13), and commands a supply for her to sustain her family and the prophet (14–16)

When God has used one supply (the rain), He is able to provide another, and abundantly. It is good to serve a God who “lives” (1), is able and faithful.

Principles emerge. First, prayer of a usable channel can go from talking with God to an audience with people. Elijah moves from prayer before God to proclamation before King Ahab of the northern kingdom. Then he shifts from the ravens to a room above the widow and her son (19). He is where God wants him to be. A sensitive prayer life, trusting the Lord, has the benefit of moving in step with His leading (Prov. 3:5, 6).

Second, cultivate being available before God as in prayer, and make a ministry count to the full for Him. Third, a person who appears before the heavenly magnet can discover that the same God appears to him with what he needs (cf. Matt. 6:5–13, 33; 7:7–11). Fourth, when God is blessing, a person abandoned to going forth for Him can find that He can place on people’s hearts to be there for him or her. The God who provides takes care of all the aspects.

1 Kings 17:20–22

Prayer for a Dead Son to Live

One miracle already had displayed God’s power through Elijah to the widow. God had increased a handful of flour and a little oil in a jar to a continuing supply. His Son would similarly increase a few loaves and fishes to a banquet to feed 5,000 and 4,000, besides women and children.

It is helpful to meditate on the Godhood of God. He created the heavens and earth out of nothing. To furnish more flour in a bowl and oil in a jar would be easy by comparison. When His power as God is one’s perception, questioning how He could do it is out of the question.

Now a second miracle blesses the widow and her son.

The Crisis of the Boy’s Death (17)

Sickness so extreme overtook the lad that in a short time the mother and Elijah were aware that he had expired. Elijah understood that he had died (20) and prayed for a return of life (21).

The Concern of the Boy’s Mother (18)

Grievance swept over her heart. She was smitten with a sense of two things that crushed her. One was the thought that calamity from God, whose man of God had recently come, was her portion in return for her sin. The nature of the sin is not defined, and she is not described as a woman of bad repute. No doubt she is just overwhelmed with remembrances of sins such as any mother might remember in human failure. She assumed she was to blame. The other disturbance was, of course, the most heart-rending. She had lost her son.

She was not necessarily to blame. God was using the occasion to teach His sufficiency again, to authenticate His prophet further, and to encourage those who heard to trust Him, not idols. That idol worship was rampant is clear in Elijah’s “battle of God verses the gods” on Mount Carmel (Chap. 18).

The Calling on the Lord (19–21)

The supplication to the Lord. Elijah is gentle with the distraught mother. “Give me your son.” She let him take the boy from her grasp and watched as he carried him upstairs to his quarters. Her concern naturally could have pushed her up those stairs also, to watch what the man of God did. But verse 23 shows she remained downstairs, probably wringing her hands and crying out to God.

Elijah’s prayer is in two aspects frequent in Scripture.

(1) The asking of a question. Laying the boy on the bed, he cried out his query to the Lord. He sought to know if God had done this as a judgment on the mother, as He was putting pressure on the land by holding back rain. Possibly he thought of David losing a son due to sin (2 Sam. 12), or not as far back, Jeroboam and his wife (1 Kgs. 14:12). An honest question asked in sincere travail is no offence to God (cf. Hab. 1, 2). Today most questions find resolution in the principles of God’s word, others later become irrelevant, or must await further light.

(2) The asking for a healing. As he said before, Elijah again called his hearer “O Lord my God.” He is the covenant Lord of Israel (Ex. 6:3) and is the God of infinite ability who is, for the trusting servant, “my God.” Those who really can call Him this are in a role of accountability to come before Him as their’s and show Him to or seek Him on behalf of others.

Here, Elijah was quite direct, definite, and brief. A lot of faith can be invested in the prayer of a moment; and for those whose God is the Lord, a lot of power is available without delay, if He wills. No need exists, in a sudden crisis, to pray around the world or to pray lofty prayers for hours saying the same thing over and over. “Let this child’s life return to him.” Few were the words, but they were heard on high.

The stretching on the boy. Elijah hovered over the boy’s body, either crossway or along his frame, careful not to crush him. This is not for identification with him, or three times to signify Christ’s resurrection on the third day, or three for faith, hope and love or Father, Son, and Spirit, or other meanings forced on this. Elijah was simply seeking to give the child all the bodily warmth he was able, and did it three times as a natural number of completeness often seen in biblical times, a series he could do in a short time.

Elijah was not trying to work in place of God. He just was faithfully doing all he humanly could as he interceded for a divine restoration of the life so recently expired.

The Comfort in Healing (22, 23)

God’s answer was as definite as the prayer. He heard, the life returned, and with vitality now back the boy soon showed signs of reviving. The concise narrative makes no mention of a prayer of gratitude, but it was eminently natural and probably on the prophet’s lips as well as the mother’s later.

Taking the boy by the hand, probably, the visiting servant of God led him downstairs to his mother. As the two stepped into the room, the boy likely leaped into waiting arms and some sobbing or ecstatic cries ensued.

The Confirming of God’s Man (24)

Finally tearing herself away from her son, the woman looked at the prophet quietly standing by. Two things, she testified, were very clear to her, almost words of praise to God whom she knew worked through this tenant.

His relation to God. “I know that you are a man of God.” This speaks of more than spirituality in a good testimony of modeling God’s graces, though it does not omit that. She had seen on display the man’s trust (“do not fear,” 13) and his compassion (19). She saw Elijah as a channel of God’s power, a man close to Him and reflecting His will, a prophet she could highly respect.

His reflection of the word. She also recognized that the word he spoke was from the Lord, His truth that she could count on. Earlier, Elijah’s guarantee from God that the food supply would be replenished had come true. And in these present moments, his prayer to God had secured a life snatched back from the dead. His tender invitation, “Give me your son,” suggesting reason to entertain hope, had resulted in his truthfully getting the remedy.

Soon, Elijah would leave this family at God’s new leading to confront Ahab the troubler of Israel (18:1, 18).

Guidelines are easy to discern. First, if we have questions in or out of prayer, God almost always has the answers in His Word. Second, as mere humans we have no power to effect miracles, but it is grand to serve God who can answer prayer by mighty things (Jer. 33:3). Third, longer vigils of servant-like commitment in prayer can prepare for other prayers that find God’s incredible answers in a brief span, when needed. Fourth, what we who pray can do in a sensible human way can cooperate with the work God alone can do in His way. Fifth, as the praying Elijah was God’s channel for a great answer, we too can do amazing things as we pray and God does what He is able to do (cf. John 14:12–14).

1 Kings 18

Prayer to Idols and to God

As the three years without rain were drawing to a close (1), God did two things to prepare for the next episode in the prophet’s ministry. He guided His spokesman to go and confront King Ahab of the northern kingdom, and more than him, his false prophets and the spurious gods they trusted. He also guaranteed, near the end of the three years without rain that Elijah had prayed for (17:1), that He will send rain.

God’s authority over the heaven—to withhold rain or to give it—was the overall backdrop of the confrontation. He will prove that He alone is God, and that Elijah speaks for Him, and do this in a “battle with the gods.” He will send from heaven both fire and rain, obviously in His control, and after the fire bring an assembled crowd to acknowledge that He is God (39).

Elijah’s Proclamation of the Challenge (17–25)

Moving as God led, Elijah sent Ahab’s God-fearing palace servant Obadiah to summon the king to a rendezvous (7–16). Now the prophet and the king met.

Ahab and Obadiah had scouted the land to find any last grass to keep their horses and mules alive. The severity of the famine (2) had the king riled. Elijah was to him the human troublemaker who had pronounced no rain. Now the king’s anger vented itself in a denunciatory blast. Is this prophet the “troubler of Israel”? Elijah’s ready reply was that he was not the culprit; the king and his forebears were the cause. God’s man reminds Ahab about two aspects of sin that the Lord’s fair warning had said would bring judgment in no rain (cf. Deut. 28:23, 24). They were two sides of one sin really. One was Israel’s forsaking God by disobeying His word; the other was their following of false gods, the Baals honored in various places (18).

The true prophet hurls out a challenge to the king. Let him require a gathering of three groups which represent the idol-infested worship. Summon people of all Israel, 450 prophets of Baal, and 400 prophets of the Asherah, female deities. Call these to Mount Carmel for a reckoning.

A few days later when these came together, Elijah shouted his challenge. How long would they divide their loyalties between God and gods? If the Lord of Israel is God, go all out in worship of Him, but if Baal was worthy of allegiance, give all devotion to him.

Stolid silence answered him. Then he went on. He stood, he said, one man against all of Baal’s prophets. Let a demonstration here and now show who was God. Here was his plan. Let two oxen be readied for sacrifice, one for each side, laid on the altar. Then let each side pray to its god, and whichever answered by fire consuming the sacrifice would be acclaimed God (24).

He gave Baal’s devotees their opportunity first. Once they had laid the sacrifice on the wood, the issue was prayer, and who answers it (25).

Prayer to the False God (26–29)

Their cries to Baal. The 450 false spiritual leaders set up an onslaught of prayers to coax their god to prove himself. They kept up the cries for hours, morning to midday. Still, they got no action out of Baal.

They performed various dramatics leaping about the altar to provoke their lord to verify himself by a devouring flame.

Elijah’s coaxings to stir greater effort. When noon was apparent and Baal showed no action, the true prophet began to mock those who led in falsehood. His sarcasm belittled the bogus god and underscored the futility of prayer to an improper object of trust.

Perhaps if the leaders of Baalite religion prayed more loudly, Baal might be able to hear. Elijah added a dig, “for he is a god,” that is he surely must be able to hear since he is an object of confidence to his devotees! Jesus later would teach that straining in prayer was not necessary with the true God; those who prayed need not suppose He was willing to respond just because they came with special noise or exercised their vocal chords in special effort, as in much speaking (Matt. 6:2, 5, 7).

Elijah added some other challenges, each a prick on the conscience of the hearers. Let them consider what kind of god they vested their trust in. Perhaps Baal is busy, and able to give his attention only to one thing at a time! Keep praying and he may finally be free to handle your case. Or, maybe Baal is taking a break (to rest, or relieve himself?). After all, he might be weak at times, and need special allowances.

It may be, Elijah shouts again, that Baal is away at the moment, beyond the reach of your voices. Give him a break. Give him time to get back in range to hear when you need him. Then comes the consummate suggestion to stir reflection on Baal’s limitations. Perhaps your god is “out of it” just now, taking a snooze, so he cannot hear. After all, be fair, a god cannot be expected to act if he is not awake. It could be that if you just pray more loudly, it will stir him out of the nap.

The continued cries. Stung by Elijah’s challenges, the prophets set up quite a din of appeals to rouse their lord. Can one imagine how loud the racket really must have been? For 450 men, now quite embarrassed, cut loose in a tremendous effort to evoke an answer and save the day for their god!

That was not all. These men Israelites looked up to went to extreme pains to show their god a devotion that would earn his reward. They mutilated their bodies to provoke his appreciation. But the utmost effort went even farther. They broke into ravings of ecstatic prophesying to stimulate Baal into action.

The time of the evening offering drew on, 3 p.m. Still the 450 men of false prayer looked up at a heaven of bronze. No voice brought them to a hush. No act responded to their waiting sacrifice. Nothing showed Baal heard their prayers at all.

Elijah’s Preparing of the Altar (30–35)

In the face of such idol failure, the prophet shouted to the people to press near. Possibly as the hours had dragged on, stunned disappointment had shattered confidences, devotees swallowed hard, and fell back trying to puzzle this out. Or they were just worn out trying to urge their leaders on.

Elijah repaired the Lord’s altar which some had torn down, and set up a stone to represent each tribe of Israel. The altar represented the Lord, the Lord of Israel. To make things more impressive, he dug a trench about the altar, then placed his ox on the wood. Then, in drama causing the people’s suspense to mount and to make it all the harder for God to answer, he commanded that water be poured on the offering and wood, even spilling over. He did not stop until twelve pitchers were emptied, and the trench itself was filled.

Baal had not shown up. And now, it seemed, it was ever so much harder for God to act against all the added handicap.

His Prayer to God (36, 37)

Prayer to Baal had proven pointless. Now Elijah calls on his Lord. His prayer reflects zeal that God’s answer show two things.

Demonstration that He is God. First, prayer is affirmation. This God who hears is the Lord, covenant Lord of His people (Ex. 6:3), faithful to His own covenant plan. He is the God of Abraham, Isaac and Israel. How often He had answered prayers of each, showing His Godhood in various ways.

Elijah did not say “Jacob,” but “Israel,” possibly for two reasons. One is that God had answered Jacob in a crisis, changing his name to Israel, the one who struggles with God. Now a great battle is going on too, and Elijah is fighting his own fight, not willing to let God go until He blesses. Another reason is that “Israel” was the more common name of the whole people who needed this demonstration of who is God. Ahab and Elijah both had used it in the passage (17, 18).

It is good, when praying, to affirm once again who God really is, and meditate on Him being this. If He is everything He claims to be and has proven to be, He is the God to whom to pray and the God who answers.

The second aspect of Elijah’s prayer as it seeks a demonstration is intercession. He appealed, for Israel’s sake, that God display Himself as God in their midst.

Authentication of His servant and word. Let them see this for their good, for to worship Him alone is their highest good. As God demonstrates this to Israel, let Him prove that Elijah is His servant and has done all these things on the authority of His word. If it is shown that he is God’s servant and His word is true, then He is Elijah’s Lord and should be theirs. His word ought to be honored, not that of the 450.

Who God is filled Elijah’s concern and was the bottom line (37). He interceded that the people watching the drama will know this by God answering with fire.

The Proof from God (38, 39)

Three steps follow in rapid order.

The coining of fire. This answer was exactly what Elijah made his challenge (24) and asked God to do (37). It was an outright miracle. And it came from the God whom Elijah had seen do other things only God could do, withheld rain, replenish flour and oil, and bring a boy back to life. That fire should fall was for others’ benefit as God met the challenge.

The consuming of all. Everything at the altar of the Lord (32) vanished as fire licked at the area. Not even a stone or a drop of extra water was left.

The convincing of the people. At first the people (“all,” it says) gasped in wide-eyed astonishment. Right before their eyes was evidence. God had won the battle of the gods. Then, smitten by the proof, they fell prostrate in the presence of the Victor. Baal had done nothing even in hours; God had done it all, and done it in quick answer. After hitting the ground in reverence, they cried out what must have been as loud or louder than the cries of the 450. “The Lord, He is God; the Lord, He is God.”

God often shows people He is God as He gives compelling answers to prayer. This ought to cause His servants all the more to trust Him, call on Him, see big answers, and show those who need Him too that He alone is worthy of their worship.

The Punishment of the False (40)

Two things happened swiftly after the winners has been declared. Both were obvious steps. The 450 prophets have had opportunity to know the true God, and falsified their message against great light. In doing that, they have misled those who listened to them in sin as great a disservice as a person can commit against others. They have turned them away from the only One who can ultimately help them, and enticed them to trust in a god that cannot help.

The two steps are these. First, Elijah whose authority was from God and was now recognized, commanded that the false leaders be seized. This must be thorough, the crowd closing in to cut them all off from escape. As far as the record suggests, not one got away. Second, Elijah slew the 450. This drastic judgment followed their drastic wrong to God and the other people. It also prevented later acts of hatred and returning to misleading ways when Israel desperately needed to follow the Lord.

Jesus, greatest teacher of love, was even more severe in his forecast about the future of false leaders. It would be better for each to have a millstone bound to his neck and he be cast into the watery depths (Matt. 18:6). The worse destiny was suffering in hell (23:33). The best thing they can do, in light of this and in view of who God is, is repent and trust Him in the right way.

What principles of prayer stand out here? One is not to pray trusting a false god as Baal’s devotees did. Another is to affirm who God is as the object of proper trust, and let it move the heart in real worship (36). A further one is to intercede that others may know God aright, and listen to one who is true to His word (36).

1 Kings 18:41–46

Prayer for God’s Will—Rain

The Connection of God’s Will and Prayer (18:1)

God has made clear here that His will for Elijah to meet Ahab is closely linked with His will to provide rain. Elijah has met Ahab, called him and his people to a showdown, and secured God’s great display of power. Now, the prophet pleads that the God who showed His will so far will show it in producing rain. He is praying in submission to God’s will.

The Counsel to Ahab (41)

It is late afternoon by now (cf. 29, 39). Elijah counsels the king to go to his evening meal. He already hears the sound of a strong rain. Since not even a cloud is in sight until later (44), he hears as a prophet sensitive to an impression from the Lord. He desires that the king finish his meal and depart in his chariot before rain changes the road home to a quagmire (44).

Of course after God’s authoritative events through Elijah that day, Ahab would be sharply impressed to do as counseled.

The Calling on God for Rain (42–44)

After going down to the brook Kishon to deal with the 450 deceivers, Elijah climbed to the summit of Carmel. A bit below the top, he crouched and put his face between his knees, probably kneeling and bending down in reverence and submission before his Lord.

That he was seeking God in prayer is obvious in his posture. It also fits his pattern of being in prayer, at least at strategic times (17:1; 20–21; 18:36–37). And it agrees with the proclamation of God’s Word (James 5:18).

The prayer was intermittent, a series of prayers. For the prophet took time out between each stage to tell his servant to clamber higher and gaze out at the sky over the Mediterranean. When the servant reported, Elijah sent him back again each time and kept on praying until God’s answer was evident.

No words are supplied of the prayers. The case is similar to that of Moses praying on a hill but the passage not furnishing his words. What did Elijah say? It would be nice to have a cassette from a recording kept in a Carmel library! In the absence of words in the text, or such an audio, one can well imagine things Elijah might have prayed.

One aspect could be praise for God’s action only a short time before, and His worthiness of worship demonstrated for all to see. Another would be his gratitude as the events vindicated his own servant role and encouraged him in being used of God. Still a further aspect would be intercession for the rain which now was the issue, and in it fulfillment of his prophetic word of no rain until he said (17:1). Israelites needed water desperately, as the scouting trip of Ahab and Obadiah had illustrated earlier in the chapter. Rain now would show the people God’s provision and encourage growing trust in Him.

Might the praying man also have petitioned, as he thought ahead? He needed strength to run ahead of Ahab’s royal chariot to Jezreel (46). As David had appealed for strength (1 Sam. 30:6), so might Elijah, and so would the psalmist (cf. 138:3).

The Coming of the Rain

The servant returned from his seventh vigil at the crest. This time he descended with a quickened step and excitement in his words. In today’s phrasing, he reported: “Hey, would you look at that! It’s coming—a cloud away out there, so far about the size of a man’s hand. But it’s getting closer!”

Elijah may have breathed a quick word of further thanks. Then he said, still in a crouch, or having risen: “Get to Ahab: fast. No time to lose. Urge him to have his chariot made ready and get out of here ahead of the downpour, or he’ll bog down.”

Perhaps he continued to pray, and gazed out at the coming storm. It was growing darker from oncoming night and the overcast, and he could feel wind tugging at his robe. Then the rain came, and it laced the land in sheets. Elijah reached the road, saw the king’s chariot streaking toward him, and raced ahead. As his strides lengthened, he felt the surge God gave him, knew the strength was coming from on high. The hand of the Lord was on him as his legs pumped tirelessly on, in a marathon of about twenty-five miles to Jezreel.

As he ran, his thoughts may have been as active as his legs. God had shown him great answers to prayer this day!

Final principles of prayer beckon meditation. Ask in harmony with God’s word and in cooperation with what He is seeking to do in the world. Second, it is all right at times to pray in surges, pause between efforts, and reflect on what God is doing. It is okay to talk with God and quickly talk with a man, if this is necessary or advisable. Often it will not be, and one can pray for a long time, beholding only the face of God. One just needs to exercise his heart not to lose a sense about the wonder of God’s presence and will. Finally, as one trusts in God for an answer as for rain here, he also can trust for other things as in this case for strength to run. God is sensitive to all the needs that confront the person of prayer.

1 Kings 19:4, 10, 14

Prayer after a Mountain Top Experience

God has a rendezvous with His servant by a desert tree and at a cave. It is far away from the crowd and the glory of mountain top victories. He is still the God who hears prayers.

Elijah’s Retreat from Jezebel (1–4b)

A trio of things happen here.

The telling of the prophet’s actions. Ahab moves from his chariot into his palace to report to his wife how Elijah’s God had defeated his and her prophets. When he describes Elijah’s slaying of the 450 spiritual leaders, Jezebel convulses with raving anger. She summons a messenger right away to deliver a message to this pest Elijah.

The threat of the queen. Jezebel’s courier finds the prophet. The news shows how personally she has been stung by the blow to her pride. She is a poor loser. Her threat is to have Elijah killed within twenty-four hours.

The terror in the prophet. This man had gone bravely before Ahab to proclaim a drought, and sought him out boldly to confront his whole enterprise. Now he felt shivers run through his frame, a pounding come to his heart, and a weakness strike him about the knees. Perhaps he thanked God even for the gift of time now—he had up to twenty-four hours—and found himself running. This time it was not in confidence God put in his body, but in terror that reduced him to cowardice before a strong-willed woman.

The Request to Die (4c)

Pushing far to the south, he left his servant at Beersheba and pressed on alone. A day’s flight into the desert, he sank beneath a juniper tree, all done in. His prayer was one of self-pity, a petition that God would just allow him to die right here. His forebears had died, and he was no better than they; he was ready to call it quits.

Others would pray along the same line, men such as Jonah. Foolish prayers come up before a gracious God. He does not always grant us what we carelessly ask, throwing away all possibilities due to a crisis that blinds at the moment. When we sink to our worst, God soars at His consistent best.

His Renewing by an Angel (5–8)

Twice one of God’s angels feeds Elijah at the juniper. Both are miraculous provisions. The celestial visitor also speaks with tender compassion, wanting to strengthen the prophet, not slay him as he asked. How often has a servant of God whimpered to die over some defeat or a shattered love relationship, and so many other things. God has instead restored hope and made a finer vessel still. How great is His desire to use His servants.

His Reviving for Ministry (9–18)

Elijah was so refreshed by God’s renewing acts of grace that he went in God-given strength on a forty-day trek to Horeb where God had given Moses the ten commandments. Here God confronts him in two counseling sessions. His word revives the servant’s outlook for being used again. In each, a question provokes Elijah’s prayer.

God’s session about might (9–13b). In a cave, God asks, “What are you doing here, Elijah?” The prophet really has no good reason to be here, for God was sufficient to protect him just as He had before all Israel and the false prophets. Now God patiently illustrates His strength again, by a wind so mighty that it shatters rocks in pieces, by an earthquake, and by a fire.

In each case Elijah in some way is aware that the Lord is not in the demonstration of power, though it is from Him. It is not clear what the drama means. Possibly God is showing Elijah that even when God works the mightiest trials that could hurt him, as Jezebel’s threat, if God is not allowing these to work this purpose, He would keep him safe. He would be as safe before the trial back in Israel as here in the remote cave, in each case in the keeping care of God.

Some have proposed that God’s examples suggest a switch in God’s type of ministry for Elijah. He used him in acts of momentous power, as in the fire on Carmel and the storm raging over Carmel’s brow bringing a rain long awaited. Later he would use the prophet in tamer ways, as in anointing two kings and summoning Elisha to a prophet’s work. But this change does not appear to find support. Elijah had some rather gentle ministries before as in the supply of the widow’s oil and supplication for her son’s life. And after this his ministry, though at times gentler as in calling Elisha, was violent in calling fire down on two companies King Ahaziah sent to arrest him (2 Kgs. 1).

In the final analysis, further light will explain the wind, quake and fire. Possibly they do have the significance first offered above.

God’s session about ministry (13c–18). A sound of a gentle blowing after the three examples of power drew Elijah to the lip of the cave. The Lord asks the same question, and Elijah prays with the same answer as before. What does he pray?

(1) God’s challenge. This came in the question asking why he is here. God wanted to use him with people back in Israel; he did not belong skulking in a hide-out away from people.

(2) Elijah’s concept. As he prays, his focus is on what he has accomplished in the past, not on what God has the power yet to accomplish. He also betrays a negative, untrusting spirit, as if the God of power is not sufficient to take care of things, and him.

He trots out his zeal for the Lord, and the affirmation is true. Yet the prophet is putting too much focus on this and not the focus he ought to on God’s zeal to perform His will in Israel through an available servant. He prays in gloom, citing the abandonment of God’s covenant and persecution of His servants. It would be better to throw the emphasis on possibilities of changing forsakers into followers. Elijah had seen some success in the recognition of God on Carmel, now he was letting the positive be blocked by pessimism. He says he only is left, an exercise in short-sightedness and self-pampering. God will soon show him that 7,000 others have not yielded the knee to Baal (18).

How different the dismal mood of prayer from Elijah’s positive, trusting prayer optimistic about God’s greatness and his own servant success (18:36). How the contrast instructs believers like Elijah today on how to pray and how not to pray.

(3) God’s commission for new ministry (15–18). Even when the servant is weak in his prayer, God can be patiently tender. God knows His people, knows how to deal with them according to fluctuating need, and knows how to renew them for a thrust back into service.

Go back, God says. He wants His man to anoint Hazael as king of Syria and Jehu as Ahab’s successor in Israel. In addition, He asks him to anoint Elisha to carry on as his successor. This is not necessarily a discipline in gradually phasing Elijah out as God phased Moses out and brought Joshua on. Elijah would carry out much ministry yet, be immensely usable (cf. 2 Kgs. 1), and go out on the high road, so to speak (2 Kgs. 2).

Elijah has let his discouragement cloud his thinking. God still does not chide him, but reminds him of the truth. The Lord yet has the 7,000 in Israel as a remnant to worship Him (18), and His program goes on.

Principles are frequent. First, after a great victory we can go on to other victories by trust in the same Lord. We need not go from the peak to the pit, from confidence to collapse, from glory to gloom. Second, let us thank God when He spares us from things we foolishly wail when our eyes are only on ourselves or our difficulties. Third, God can use His phenomena for destruction when He wills, and also keep a servant secure from threat to go on being used for great things. Fourth, lack of faith can cause us to look only within for hope, and wonder what is the use. But faith can prompt us to look to God as able to do what seems impossible, and go on with work for Him.

1 Kings 22 (2 Chronicles 18)

Praying Through a Prophet

Indirect prayer occurs here, as often in Scripture when men ask for God’s help through God’s prophet who has His word. Jeremiah responded to such contacts (21:1, 2; 37:3; 42:1–3). King Jeroboam had entreated a young prophet to pray for him in 1 Kings 13:6.

It may or may not be amiss to ask for another’s prayer. It may be an assist to one’s own prayer in a real effort to obey God (Eph. 6:18–20). Hezekiah did this with Isaiah (Isa. 37:1–7). A bid for prayer may be a candid admission that one has no part with God, as Pharaoh in asking Moses to intercede for him. It may be a grudging concession, as Ahab goes along with Jehoshaphat’s desire in 1 Kings 22. Here, Jehoshaphat’s quest for a true prophet’s prayer (v. 7) is in the class of Hezekiah’s. It is the appeal of a good man who prays to God (2 Chr. 17–20) but casts God’s wisdom aside at times as in this unholy alliance.

Here the flow of 1 Kings 22 has Jehoshaphat’s desire for prayer, Micaiah’s prayer, and later Jehoshaphat’s cry in battle (32).

Ahab’s Invitation to Jehoshaphat (1–4)

Jehoshaphat, though basically a godly king (2 Chr. 17–20), entered into two alliances with Israel, here and in 2 Kings 3. In both, he was in union with very evil kings (cf. 2 Cor. 6:14–18).

Here, wicked Ahab of Israel gains the Judean leader as an ally in attacking Syria to possess Ramoth-Gilead east of the Jordan.

The Inquiry of Prophets False and True (5–38)

Jehoshaphat’s wish in prayer (5). The Judean head proposes prayer before the two kings invade. To his credit he desires “the word of the Lord.” Having respect for God’s will, he seeks to be sure about attacking. The problem is that even when Micaiah warns of great defeat, Jehoshaphat weakly permits Ahab’s will to override wise judgment. He contrasts with David, who inquired of God whether men of Keilah would turn on him, learned they would, and acted on God’s word to gain safety (1 Sam. 23:9–13).

The false prophets’ prayer counsel (6). Ahab, despite losing 450 prophets of Baal to Elijah (Chap. 18), has around 400 again. Sin appeals, and the false gravitate to positions of security with a king; a king not close to God gathers around him those who stroke his ego. When Ahab asks if their prayer contact shows the Lord says attack, the 400 say it does.

It has long been popular, and is today, to make all kinds of claims supposedly based on the Lord’s word gained in prayer. “The Lord spoke to me,”“the Lord said,” or “I felt the Lord moving me to. . . . ” are examples. To separate between God’s word and human whims that misguide, the person of prayer needs to be vigilant to stand on the true word. Today it is in Scripture, the real spiritual bureau of standards by which all claims can be measured. In 1 Kings 22, it was God’s word written so far, and what one of His true prophets said when moved by Him.

The true prophet Micaiah (7–28). (1) The desire for a prophet of God (7). Jehoshaphat knew the difference, a very distinct one, just as Elijah had demonstrated it in Chapter 18. This kind want to channel their prayer desires through a source genuinely in contact with God.

(2) The dispatch to bring Micaiah (8, 9). Ahab admits Micaiah meets this profile, but is sour toward him. At least he is candid about his hate. It smolders because Micaiah, like Elijah, is not a “yes” man speaking encouraging things about Ahab’s course in evil, but judgmental things.

Why was Elijah not mentioned? He had been negative to Ahab in killing his prophets (18:40) and announcing judgment on the king and his house (21:20–24, 29). He was, as a standout prophet, “Public Enemy Number 1” in Ahab’s eyes. Jehoshaphat asks if a prophet of the Lord was present “here,” in this area, handy (22:7). Even when he gets the admission that Micaiah is near, he has to insist to overcome Ahab’s opposition even to this less-known prophet. Ahab reluctantly orders an officer to bring Micaiah.

(3) The demonstration of the false prophets (10–12). Led by Zedekiah, these 400 “rubber stamps” who made bogus claims to be in touch with the Lord were prophesying victory. Zedekiah even dramatized this with a visual aid, iron horns to picture goring the Syrians in an utter rout.

(4) The determination of Micaiah to speak the truth (13, 14). “Everybody agrees on what the word of the Lord is,” the summoning officer informs the prophet. “Don’t rock the boat; just be positive, play along, if you know what’s good for you. The king will nail you if you don’t. So, play wise.” Micaiah replies that he will not fall into line but line up with the Lord. Not compromise before men but concord with God is his marching order.

Express inquiry for a word from God carries with it the idea that Micaiah would pray to secure that message. Somewhere in the time with the officer, or en route to the royal meeting, God’s man sought His answer. As Jesus would say later, a person who abides in the Lord, and His word in him can ask what he wills and gain God’s will (John 15:7).

(5) The declaration of Micaiah before the kings (15–28).

a. After the officer’s “tip off” that minds were made up, Micaiah at first gives a facetious answer. Sarcasm is his dramatic device for attention-getting. He knows the message that the king is bent on following, yet also what Ahab expects him to say. So he employs a shock effect. “It is a foregone conclusion,” he says in effect. “Go right on, and the Lord will fit right in with your plans.”

Ahab gets the point in an instant. The truth is the very opposite, in Micaiah’s opinion.

b. Having snatched the king’s attention, the prophet delivers, second, a faithful answer—what God actually says in reply to his prayer. Israel’s army will be scattered in defeat, their king cut off.

c. Ahab is fault-finding, rejecting Micaiah’s message in the presence of Jehoshaphat. He would have been wise to back off and get serious about God’s word. Once he had done this, even if lightly, when Elijah told it to him straight (21:27–29).

d. Micaiah counters with a faithful vision of a false spirit (19–23). This is a difficult passage as it may appear that the prophet is making God guilty of condoning a lie. Such is not the case. Micaiah forthrightly shows what God’s truth is. God is not deceiving; if Ahab attacks he will fall (20). Ahab had that warning, and should be in no doubt where God stood. Second, those before the Lord can include good angels and evil ones (cf. “His right . . . left”). The scene is similar to angels meeting before Him in Job 1.

An evil spirit is bent on evil (21, 22), eliciting Ahab’s decision to go against God’s clarified will (cf. James 1:13–15). God permits this. It is as He allows Satan who desires to do so to disturb Job and as He permits Satan or demons to do other evils. Evil angels do their will, yet even with this or in spite of it, God, being in authority over all, accomplishes His will (Dan. 10:13, 20). Satan works evil in Judas who chooses evil (John 13:2), or Satan and demons incline armies at Armageddon, and so forth (Rev. 16:12–14).

God who ultimately is in charge sends the deceiving spirit (23) in the sense that He lets a demon motivate men who insist on welcoming a lie. Though God is honestly up front about His standard, He does not force the evil to perform as puppets, but allows evil to elicit reception in wicked hearts. Even this will finally have its role amid factors by which He shows the governing forces in angels and men.

e. The false prophet Zedekiah levels a falsifying attack on Micaiah (24). He cuffs God’s man in the face, and claims that he has the Spirit of God, not Micaiah. The Lord’s servant certifies that this deceiver will be faced with the truth when his word has been shown up as a lie and he scurries to hide from public shame. (26–28).

f. Prayer for and giving of God’s counsel buys God’s faithful spokesman Ahab’s fury. The king has Micaiah slapped into confinement for contesting his will. He even makes this more severe by restricting him to bread and water, and reducing the rations to a minimum. Expecting to come back safely by overturning God’s word, he seems to plan further indignity for God’s servant to sharpen the pain.

Micaiah seizes a last advantage in two ways. To Ahab he proclaims that if the king gets back safely the Lord has not spoken by him. The obvious import is that Ahab will not be coming back that way, for Micaiah is confident that God will answer prayer, and His truth will stand. Then to all in the royal meeting, his words before an officer whisks him away are, “Listen, all of you people.” He is challenging them to ponder well the Lord’s word that he spoke before and has just said in a nutshell. As Elijah had shown on Carmel, they would see the difference between listening to messengers of a lie and a mouthpiece of the Lord.

The outcome that Micaiah predicted (29–38). This is actually an answer to Micaiah’s prayer inquiry. Ahab took God’s word with some fearfulness. He disguised himself, a fleshly scheme to throw Syrian fighters off, beat God’s prediction, and uphold the false prophets’ word that he believed. But God’s word is true. An enemy arrow split a seam in Ahab’s armor and pierced him fatally. He died at sunset and was wheeled to his capital, Samaria, a slumped corpse. His troops were in disarray and fled in a desperate bid to reach home alive.

Jehoshaphat had played a hypocrite. He had said that he wanted a word from the Lord to confirm or to counter invading, and had heard it. Then he sat by (cf. 10) weakly going along with majority impulse against God’s man rather than showing backbone. He could have backed out resolutely and returned to Jerusalem, refusing any part in Ahab’s scheme.

But here he was, going against God’s will in battle. Even then, when Syrians mistook him for the king of Israel and picked him out as a special target, he cried to God (32). That this was a cry in prayer for safety is confirmed by the parallel (2 Chr. 18:31; cf. 13:14). It is stated in 18:31 that God helped him, suggesting that his cry was a plea for protection. God in mercy spared him, as He often does for foolish believers. Later God had plans to use him to glorify Himself in many, though not all details (2 Chr. 19, 20).

The 1 Kings 21 context shows that God’s word is to be fulfilled in Ahab’s demise (38). Not only did Micaiah predict it, but a bit earlier Elijah had told the king that God will “utterly sweep you away” (21:21). Elijah defined the reason, Ahab’s sin. The king sells himself to do evil in Chapter 22, as earlier (21:20, 25). He hates God’s man (8), rejects God’s word (18), mistreats God’s messenger (27), and disguises himself in a fool’s deceit that he can defeat God (30).

Principles of prayer abound here. First, the object in prayer is to be sensitive to God’s word, as Jehoshaphat at first saw (5, 7). He inconsistently failed to take a stand on the word later! Second, if one really “means business with God,” he will need to keep his prayer from the delusions in prayer some tolerate. They snatch at fallacies of their own minds in place of God’s word, and as the false prophets guide themselves away from God. Third, any commitment to God in prayer that truthfully honors Him is one that staunchly insists on loyalty to His word. Micaiah was valiant in this fidelity in seeking of God’s mind in prayer (14).

Fourth, God hears prayer in desperate crises as he was merciful to Jehoshaphat. But rather than just drift, courting sinful works and crying for God to bale us out of danger, how much better to seek God early with a heart tender to obey. How many needless perils God could keep His people from even entering (cf. Matt. 6:13)! Fifth, while we ourselves pray, we sometimes gain lifts by asking others who trust God to pray with or for us.

Sixth, some want to know God’s direction so that they can critique it, others so that they can commit to it. Seventh, false spiritual leaders easily become “yes people” for their own acceptance; true leaders of God prize His Word, seeing that they do His will and glorify Him. Eighth, people who insist on hearing from a genuine person God has taught open the door to getting the truth. Ninth, God is not a god to rubber stamp men’s ideas, but the true God to give them His sure message, take it or leave it. Tenth, God permits evil spirits to do what titillates the taste of evil people, but does not support them and will hold them accountable in judgment.

Two further principles are vital. So, eleventh, it is better to speak God’s truth and suffer than speak words convenient before men and go against God. Finally, God can protect a believer when he cries for help even after he has failed Him. This often gains a merciful safety and further free way to do His will. Or God can permit a foolish believer to face chastisement or even to die (cf. Samson, Judg. 16; 1 Cor. 11:30–31). For those who really are His own through grace, eternal safety is certain after this life, its failings and triumphs.

Prayer in 2 Kings

Introduction

The Title, Author, Date, Theme, and Outline

What is given on 1 Kings fits this continuation of the kings account as well.

The Relation to Prayer

The accent on it. Around thirty-four references occur in thirteen of the twenty-five chapters.

The aspects of it. Utterances of words to the Lord branch out into at least six aspects of prayer most common in the Bible. These include intercessory entreaty for blessing or judging (ten times), oaths (nine times), petitions (seven times), praise (two times), confession (one time), and affirmation (one time).

Examples display this.

Quickly in the book, Elijah uses intercessory pleadings to summon judgment on enemies an evil king orders to arrest him (1:10, 12). Later Elisha takes up the prophetic ministry as Elijah’s successor, and invokes God’s curse on hardened gang members who fling disrespect at him and his Lord (2:24). This same Elisha pleads for God to bring a boy to life (4:33). Much later, he asks God to open his servant’s eyes to heavenly protection (6:17), to blind Syrian invaders (v. 18), and then to give these soldiers sight again (20).

Strategic intercession occurs as Judah’s King Hezekiah sends to ask the prophet Isaiah to plead for safety from besieging Assyrians (19:4), then also beseeches the Lord in his own prayer (vv. 14–19). A bit later, Isaiah appeals for God’s miracle to bring back the shadow on a sun dial as a sign to Hezekiah that the Lord will heal him of illness (20:5–11).

A final example of intercession is when King Josiah of Judah sends a committee of five to request special advocacy to gain the sparing of Judah from judgment (22:13).

Oaths keep springing to lips. Elijah expresses three in a row (2:2, 4, 6) when he reassures his understudy, Elisha, who faces heartache at the thought that God will take Elijah away. The temporary relief is in the prayer that invokes the Lord, by His very life, to attest that he will not leave the other prophet quite yet. When it is time, however, God does take him up into heaven (vv. 11–12). Other oaths are rather frequent (3:14; 4:30; 5:16, 20; 6:31; 11:4, 17).

Petitions come directly to the Lord or to Him through the prophet who represents His heartbeat. The leader of a third detachment of soldiers coming to imprison Elijah is wise after God destroyed the two detachments before him. He goes to his knees before the prophet, and to God who works through him, and begs that he and his men will be safe (1:13–14). Elisha requests of Elijah, and God who alone can bestow this, a double portion of his spirit (2:9).

A widow woman who provided a “motel” for Elisha came to ask him, and God with whom he was so closely in touch, to raise her son who had died (4:28). Elisha took the matter to God (33), and God gave the blessing (35). In 5:8ff., Elisha invites Naaman the leper to visit and ask him (and God who was his resource) for healing from the leprosy. Even Naaman expects the prophet to call on God (11), and it would be Elisha’s way to intercede before the Lord, even if behind the scenes.

An interesting combination of prayer aspects crops up in 5:18. Naaman, after God has healed him, petitions Elisha (and God) for pardon in regard to a desire he has, and his words are at the same time a confession. One cry that may be simply to Elisha, or meant also as casting a burden on the Lord via him, is the troubled utterance about losing an ax head in the Jordan (6:5). The one issuing the cry says the object was borrowed, and he especially needs to retrieve and return it. In this light, his words may in effect amount to an appeal for help by the God known to work wonders through Elisha.

One passage reflects a God-defying king, Jehoahaz when he asks for God’s grace. The evil king faces ominous war threat from Syria and appeals to the Lord to give victory (13:4). It is an interesting case that shows that God can give a positive answer to prayer, not expressly to bless an individual or people who cling to sin (vv. 2, 6), but show long-suffering mercy to His hard-pressed people, or move in on a pagan enemy (4–5). For normally God blesses those who walk in His will (1 Sam. 2:30; Ps. 14:5; 3:18–19; Ps. 84:9–11; 2 Tim. 2:22; 1 Pet. 3:12; 1 John 5:14–15)).

Another instructive passage is 1 Kings 22:13. A godly king, Josiah, inquires of God in a yearning of prayer to gain Judah’s safety, as Hezekiah did in 19:4. God’s answer at that point in 22:14–20 is His judgment on Judah that will go into the Babylonian captivity, yet His respite to Josiah personally. For He will hold back the calamity that much sin invites until after this obedient king has died.

Prayer’s aspect of praise is strangely infrequent in 2 kings. we see it briefly during the drama of Assyria’s threat to conquer Jerusalem. King Hezekiah spreads out before God the Assyrian challenge that Judah’s God will fall as gods of other nations have gone down before these mighty hordes. God is set to take up the challenge. Hezekiah spreads the Assyrian threat before the Lord in His temple with words to him such as “enthroned above the cherubim” and “you are the God [far above all the gods that bit the dust],” and “you have made heaven and earth” (19:15). later in the same session of prayer he wants all nations to see a demonstration “that you alone, O Lord, are God” (19).

Other aspects of prayer also are present, but do not occur often. Examples are questions to God (2:14; 8:89) and affirmations, several of these in 19:14–19 (cf. 20:3).

The accompaniments of prayer. In 2 Kings, prayer occurs with certain things that seem peculiar, unique, or extraordinary. God works his wonders in many ways to perform. For instance, one passage has prayer in a context of seven dips in the Jordan and God cleansing Naaman of leprosy (Chap. 5). Other exhibits are Elijah and Elisha smiting a river with a cloak (Chap. 2), God whisking Elijah away into heaven (2), heavenly armies appearing to protect a prophet and his servant and stop the Syrian invaders (6), a shadow going back on a sun dial as a miracle to attest a king’s healing (20), and that king receiving fifteen more years of life than his illness seemed to allow (20). The phenomena are varied and special, for nothing is too hard for God.

At this point the exposition of prayer passages can unfold in detail.

2 Kings 1:10, 12–14

Elijah’s Prayerful Pronouncements

Israel’s King Ahaziah (853–852 B.C.) provokes the Lord and Elijah by resorting to a Philistine god Baal-zebub instead of to God for help in his illness.

Ahaziah Seeks Counsel by a False God (1, 2)

The king plunged through lattice work from his palace upper room and was laid up badly injured. It was an opportunity to trust the Lord in prayer. But he dispatched men to inquire of the god at Ekron whether he would recover. This was a vain trust, and in contrast to Jehoshaphat’s inquiring of God through his prophets (1 Kgs. 22; 2 Kgs. 3).

Such a slap in the face of God became an issue.

God Sends a Challenge by Elijah (3–18)

First the angel of the Lord leads in rebuking recourse to an idol. Then Elijah speaks out in obedience to the angel and God.

The first challenge to the king’s men (3–8). (1) The statement of the challenge (3). The angel delivers God’s verdict on Ahaziah’s spurning act. 4/7/2011He sends Elijah to intercept the ambassadors and supplies him with a stunning challenge about repudiating God. It hits the nail on the head. Is it because no God is in Israel that the king would consult a heathen god? The challenge draws attention to the bottom line, what Ahaziah is really saying: God is not present and He is not powerful.

(2) The prediction of the king’s death (4). Failing to acknowledge God and appeal to Him, Ahaziah will get what his own trusted resource supplies—no help. So, he will die leaning on a support that will hold him up no better than his lattice work did. James of a later day would say, “You do not have because you do not ask [in this case, of God]. you ask and do not receive, because you ask with wrong motives . . . ” (James 4:2, 3).

(3) The report to the king (5–8). Ahaziah’s delegation is back early, to his surprise. Their briefing around the bed on being intercepted and sent home tingles the king’s ears. A thought ticks in his brain that resistance to his will would probably be from a certain man. So he asks for a description of the challenger.

(4) The recognition of Elijah (8c). In a flash the king is sure. Elijah is the culprit who defies him. He is aroused to show that prophet how the big boys play the game!

The second challenge to the king’s men (9, 10). Ahaziah in a show of power sent a captain and fifty men to demand that Elijah submit to him for a reckoning. Elijah discerned that the king’s power was a defiance of his prophetic credentials, and above all the God who spoke through him. The captain had called him a “man of God,” but Ahaziah and probably this underling did not really respect him as this.

Then came the show of real power. Elijah said that if he indeed was a man of God as this military head dubbed him, let God show this, causing fire to consume the fifty-one men. Fire came, as God sent it on Mount Carmel.

The call for judgment is actually prayer. It is an invoking of God’s power, a summoning of Him to show His own authority against that of the king contesting Him. It is another among a great host of biblical cases where prayer is brief, to the point, issuing from faith and a person walking with God.

The third challenge to the king’s men (11, 12). Ahaziah got the stunning report, but was stubbornly tenacious to save face. He would show Elijah who had the power to last. Another fifty-one men challenged the prophet and died by fire. Elijah prayed as he had when the first detachment came.

The fourth challenge to the king’s men (13–18). Apparently stiff-necked, Ahaziah commanded a third force to get the job done. It was, no doubt, in a livid tone. The captain of these fifty men went as his king demanded, but he was not dense as his leader. he was a thinking man, a careful strategist. He came not in military bravado but in respectful humility. His words to Elijah are in reality a prayer, humbled to his authority and that of the God he served.

His prayer is in three aspects that appear in other scriptural prayers. One is petition for his life, for he perceives that the real power is not in his fighting men but in the God of Elijah. Twice he pleads for his safety. A second aspect is intercession to protect the men he leads. This aspect reflects his care for the men’s welfare, an honorable sensitivity; it also shows a tender submission, for he sees the men under his charge as under Elijah’s protective charge, “servants of yours.” A third aspect is his affirmation. He declares the simple fact he knows, that men of both previous detachments have died before this prophet and his God, 102 precious lives.

How different is this third captain from the other two. They relied on human power. He depends on prayer, or the man of God (finally the God of the man) who hears prayer.

This time the angel gives counsel different to Elijah. Go with the captain. He honors a man of this prayerful attitude, and expects him to follow through sincerely.

Elijah goes from his two prayer sessions and the captain’s prayer to confront the king. Once in the leader’s chamber, he repeats God’s first challenge. It includes the king’s slap at God’s person and power by courting a false god, and the sentence of his death ending this illness. Shortly after, the king does die, confirming the prophet’s word.

Which principles are relevant? First, even an unbeliever can be convinced by evidence of God’s power and pray for his own and others’ safety. Yet this is no sure evidence in itself that the person has been spiritually saved (cf. pagan sailors in Jon. 1). Second, the passage is another of many testimonies that God is able to answer prayer in His will whether immediately or after a long time.

2 Kings 2:2, 4, 6, 9, 14

Tenacity of Prayer in a Crisis

The Difficulty (1a)

Men in the school of prophets received advance consciousness that God would soon take Elijah away into heaven. These students at two locations even ask the prophet’s apprentice, Elisha, if he realizes this too, and he does (vv. 3, 5). It is a difficult burden for which Elisha needs comfort, for he has been the understudy of the great prophet since 1 Kgs. 19:19–21), and it would be painful to think of being without his awesome, respected mentor. He probably had the perception that God would take Elijah up by a whirlwind, a highly unusual phenomenon (v. 1). This could cause uncertainty as to exactly when, and also what, such a sudden parting would be like.

The Direction (1b–8)

Elijah knows the time is short, and God can take him soon. As the two men travel, Elijah seeks to commit Elisha to stay behind at some stage of the journey and permit him to go on alone to face privately the rendezvous when God will choose to take him.

They leave Gilgal. Elijah bids his friend to “Stay here please, for the Lord has sent me as far as Bethel.” These words may be due to Elijah’s humility in not wanting glory in another’s eyes. But Elisha will not part with him. He prays, in an oath form, appealing to the realities that the Lord lives as witness and monitor of his resolution. His appeal also is that Elijah still lives in this world so that Elisha still has him. On this strong confirmation, “I will not leave you.” he cannot bear to face losing his honored leader, but will stay with Elijah as long as he can. loyalty, commitment, and love mingle.

Later, when they reach Bethel, men in a band that engages in prophetic ministry show that God has given them perception, too, that He intends to take Elijah (v. 3). They ask Elisha if he is aware that the Lord will take Elijah away (lit., “over you [your head]”) today, apparently up into the heavens. Elisha replies that he as well has this realization, so they can “be still,” that is, “do not press the matter, be quiet,” for they need not rehearse what he already knows. His quieting them may also be a considerate act toward Elijah, for he has enough to think about without this being rehearsed.

Prophets show up at the three stages of Elijah’s final earthly journey here. Scripture has borne witness to a prophetic ability as early as Abraham (Gen. 20:7) and Moses’ day (Ex. 7:1; cf. Num. 12:6; Deut. 13:1, a false prophet; 34:10; and Judg. 6:8). A prophet quite early was called a “seer,” as Samuel was (1 Sam. 9:6, 9, 11ff.). Samuel while still youthful was established to be a prophet (1 Sam. 3:20). A group of prophets existed in King Saul’s day (10:5–6, 10–13), earlier in Elijah’s career (1 Kgs. 18:13; 20:41), and in Elisha’s ministry (6:1; 9:1–10).

Elijah again directs his companion, this time to remain behind at Bethel, for he himself has the Lord’s guidance to go on to Jericho. It is sometime and somewhere later that God will take him; it is a departure he can experience by himself. Elisha repeats his prayerful appeal, invoking for his intent the confirming reality that the Lord lives and guarantees his inegrity. So, “I will not leave you” (4). One can be reminded of Ruth respectfully refusing to leave Naomi.

Farther on the trek, at Jericho, local men devoted to prophetic service ask Elisha the same question about awareness that those at Bethel had put to him (5). Elisha’s reply again is also the same. He admits that this conviction seizes him, and they need not give him details that even now press him. Elijah directs him to stay at Jericho, for the Lord is leading the older prophet even farther, to Jordan. For the third time, the more recent prophet utters his prayer commitment (6). This being settled, the two travel on, and fifty in the prophetic ministry stay close as well, probably driven by curiosity, respect, and the ache of losing a great leader.

Elijah removes his robe, folds it, and strikes the Jordan waters. God causes the waters to part and a path dry-shod to open up in the river for the two prophets to cross. He had done this kind of miracle earlier for Israel when they crossed the Red Sea (Ex. 14), and when they invaded the promised land (Josh. 3). At the Red Sea, Moses had stretched above the waters the sin of his own leadership, not a mantle but his rod (Ex. 14:21).

The Desire (9, 10)

Once they two climb the far bank, another prayer passage occurs. Elijah prods Elisha to “Ask what I shall do for you before I am taken from you” (9). Then Elisha, out of awesome respect and value he sees spiritually in Elijah’s ministry, replies with his request. It is to Elijah, but beyond him a petition to God who alone is able to fulfill it, and who works through Elijah. “Please,” he appeals, “let a double portion of your spirit be upon me.” He is like the youthful Solomon who did not ask for things of this world to gratify himself, but for spiritual good to guide God’s people (1 Kgs. 3). He desires to be used of God.

The Demonstration (11–15)

That verse 9 seems ultimately to be a prayer through Elijah to God appears in the verses that follow. And still a further prayer occurs in verse 14. After God has taken Elijah up (11–12), Elisha picks up the departed prophet’s mantle that had dropped from his rising body, ready to strike the river waters as Elijah had exemplified (8), and cried out in prayer. “Where is the Lord, the God of Elijah?” He is available for this God to give him the answer in his petition of verse 9. His prayer is one example of praying to God in the aspect of a respectful and honorable question. Demonstration that God answers is dramatic in the next statement. “And when he had struck the waters, they were divided here and there [into two walls]; and Elisha crossed over. The watching prophets, taking in these miracles involving one prophet, then the other, are sure when they exclaim, “The spirit of Elijah rests on Elisha” (15). This is further evidence that the one who answers the prayer of verse 9 is God, the source of Elijah’s confidence.

The various prophets, those spiritually receptive, would have something of the spirit of Elijah, and work for the Lord, in His power. Elisha would have not just the portion they had, but even a doubling, and be in a special, great capacity of ministry. The way God would use this man of the prayer here (vv. 2, 4, 6, 9, 14) in subsequent ministries from 2:16 to 13:21 would exhibit the answer to prayer.

Principles for prayer leap readily from the verses. First, whether in an oath or not, a believer can appeal to what the Lord is as his confidence and surety, then follow through on what he pledges. Integrity counts, and God can back it up (1 Sam. 2:30). Second, a mind honed by God can rightly ask God for great things and expect great things from Him, as in verse 9. Third, we can pray in faith laying hold of the same One, “the God of Elijah,” then find His presence and power. This is not necessarily in the same form as given to Elisha, but whatever is the will of God in his plan for our lives.

Fourth, when God takes away one of His servants, He can help others to go on with His work.

2 Kings 2:24

Prayer in a Curse of Judgment

The Circumstance

Since his prayer judgments on the king’s soldiers in Chapter 1, Elijah has prepared Elisha his successor. God has snatched Elijah up into heaven in a chariot of fire by a whirlwind (2:11). The astonished Elisha has picked up his tutor’s fallen mantle, and smitten the Jordan’s waters crying “Where is . . . the God of Elijah?” He has seen the waters divide for his crossing, and rejoined other prophets. He has even worked a second miracle in making bad water drinkable at Jericho.

Now Elisha is approaching Bethel.

His Climb to Bethel

He is ascending by the road to the town when he hears voices and sees a gang of young men mocking him.

The Chiding of the Hoodlums (23)

Tough youths are showing deep disrespect for him as a prophet of God by chanting a slogan. “Go up, you baldhead; go up, you baldhead!” they repeat in razzing tones.

The gang is a large, apparently more than forty-two (24). Their scorn for a prophet who is worthy of high respect, and by association the God he represents, reveals what today would be called a hoodlum mentality. They are utterly without a sense of honor for what is right, and emboldened by gang bravado.

The “baldhead” jeer may be in contempt for literal baldness, though this is not certain. Some believe that it refers to a marking associated with being a prophet, and the slogan meant as a slam. The chant, “go up” could just refer to Elisha’s ascent to Bethel, aimed at deriding his work as a prophet there. Students of scripture sometimes link it with the news of Elijah’s having “gone up” (cf. 2:11). If so, the gang is prodding Elisha to show them he can “go up” too, mouthed as a jibe in disbelief that what he had reported could really have happened. It is, then, a swipe belittling God’s ability.

The young men (not children), in any event, are not to be defended as unfairly treated. They poked fun at God in high contempt as Ahaziah had degraded Him. They reflect the saturation of sin in an Israel ripe for judgment.

The Curse from the Lord (24)

Elisha’s response is to pray. Four phases relate to the prayer.

The aspect. It is prayer in a curse. Elisha invokes God’s judgment on the gang members. It is a quick calling of God to act, right to the point.

The attitude. It is in anger, apparently—not sinful anger, but anger at sin against God and His word. It is no more unloving than God’s bolts of fire against 102 men who defied Him, or letting Ahaziah die, or slaying false prophets in 1 Kings 18. If one sees the respect due to God and how He and His man are maligned here, the wonder would be if Elisha or God did nothing. Whether immediately or later, God will deal severe judgment to all who make light of Him (cf. rev. 20:11–15).

The authority. Elisha does not say this in his own authority. Like Elijah and other true prophets, he was in proper contact with the Lord and sensitive to pray according to His will. God has as much right to deal firmly here as in Chapter 1 or any number of other times.

The answer. When God answers prayer by judgment here, He is not as severe as on Ahaziah’s men. They died, never to defy Him again; these gang members are lashed and chewed up but are alive to learn from the lesson. God sends two she bears to do this. He made animals and can control them. He drew some to the ark, multiplied Jacob’s herd, spoke through Balaam’s donkey, and inclined cows to pull the cart with the Ark from Philistia.

Elisha went on from this occasion of prayer to visit Mount Carmel and Samaria. He would be near at hand to be used by God in 3:11.

A guideline is natural here. When people who show sneering contempt for God and His godly servant invite His morally just dealing with their sin, this will surely come sooner or later (cf. Jesus in Luke 13:1–5).

2 Kings 3:11, 14

Prayer Sought from Elisha, and His Oath

This is one of many instances in the Bible where men seek to pray second-hand. They ask someone they know is close to God to pray on their behalf. Jehoshaphat did this through Micaiah in 1 Kings 22 and does it by Elisha here. Jeremiah’s prayers were often sought in this way (37:3; 42:1–3).

The Pact Between Judah and Israel (1–9)

Ahab’s son Jehoram, succeeding him, planned to attack Moab for not continuing tribute gifts (cf. 4, 5). He summoned Jehoshaphat of Judah as an ally to bolster his forces, and the latter agreed. No seeking of God’s will in prayer is mentioned.

The Problem the Army Faces (9b, 10)

Together with the army of Edom, Israel and Judah penetrate into Moabite territory. They are in distress over a problem of no water either for the soldiers or the cattle herded along for food.

No word has indicated God’s leading to invade, or any prayer to discern His will. However, Jehoram thinks of the Lord now, yet in a spirit of criticizing Him for the predicament. His suspicion is that God positioned the three kings to desert them into the hands of Moabites.

The Prayer that Elisha Offers (11–15)

Jehoshaphat, as he did in an earlier alliance with Israel (1 Kings 22), asks for a prophet of the Lord they can call on. A soldier of Israel advises the kings that Elisha is present. His slant on things honors the prophet: Elisha had poured water on Elijah’s hands. The point is his closeness and service as a trainee to the revered prophet, and by implication, his potential to carry on such work.

Judah’s king is sure, right away, that the Lord’s word is with Elisha to be their man. So the kings travel to meet with Elisha.

The man of God greets them with distrust of Israel’s king. He had God’s word on that. Elijah had predicted divine judgment on Ahab and his house (1 Kgs. 21:19–26). Elisha also recalls that Ahab and Jezebel, this king’s parents, had favored their false prophets. Waving this distrust aside without any word of repentance over its cause, Israel’s leader voices again the dark design he suspects God has drawn to oppose the three kings’ chances.

The past pattern of Ahab and this son’s slam at God incite Elisha’s further disdain (14). Recoiling at Jehoram, an evil king before him, he utters a prayer oath. His appeal summons or invokes the fact that the Lord lives before whom he stands in prayer and all Ministry. He swears by his life in a very strong statement that if it were not for his respect toward Jehoshaphat, he would not look at Jehoram or give him the time of day. He would dismiss the visitors and not be at their beck and call.

An unusual thing occurs. Elisha, willing to seek the Lord for the kings, asks for a minstrel to play. The music possibly soothes him from his mood of distrust toward Jehoram; at any rate God uses it to prepare him to be sensitive to counsel that will aid this contingent. Prayer is not further mentioned, but Elisha surely prays, expressly asking to receive the Lord’s message to suit the occasion. Then he feels the hand of the Lord on him and hears Him speak.

The Provision for The Victory (16–27)

Three steps indicate God’s goodness in helping the alliance.

The appearance of water (16–23). God asks the armies to dig many trenches in the valley. He promises to fill these with water without using wind or rain. Provision to quench their thirst by a miracle is easy for Him to do. Surely it is for a God who created the heavens and the earth and all the water to start with. But satisfaction with water is only the beginning of His kindness to the kings now; he will also effect a surrender by the Moabites.

The next morning an abundant supply of water flowed from Edom to fill the trenches. God alone was the explanation. Moab’s soldiers advanced to fight, saw the hue of blood in the water, decided the invaders had slain one another, and boldly surged on.

The ascendance of the invaders (24–26). Fighters of Israel leaped to the attack, routed Moab, and spoiled their cities, lands, springs, and trees. A desperate Moabite bid for 700 soldiers to drive a wedge through to the Edomites failed.

The act that stopped the war (27). Moab’s king Mesha made the most desperate move. He offered his son, heir to his throne, in sacrifice hoping to win help from his god, Chemosh, for his culture put stock in child sacrifice.

Why did wrath come on Israel, then? Some propose that Judeans were so angry at the child sacrifice God hated (Deut. 12:31) that they withdrew from Israel. Israel had drawn them to an invasion that led to this horror, and they left the battle that was already decided. Or it may mean that Judah in fury abandoned the before Israel could conquer even Mesha and force vassalage as fully as it desired.

How does prayer fit in? A man respected as in touch with the Lord secured an answer that gave victory. God used the answer to demonstrate by a miracle his almighty power to do the impossible. This should have challenged men of all the alliance armies to trust him alone, as God, by a miracle, changed Naaman’s loyalty (5:15, 17). Prayer gained not only a supply (water) that only God could explain, but a great success in battle. The God who answers had won again over a false god who could do nothing, as he Had won by giving fire when the false prophets’ god was not able.

Reflect on a principle. Keep in mind that God is able to do great things even thought impossible. But also recall, from examples in His Word, that it can be His purpose in one given case to work a miracle and in another to work via some natural means. He has the right to meet each case in His own wisdom, and it is our servant place to trust Him in any event.

2 Kings 4:28, 30, 33–34

Prayer for God to Raise a Dead Son

God uses a praying Elisha to restore a boy to life much as He had used a praying Elijah to gain a child’s life (1 Kgs. 19).

The Crisis of a Son’s Death (8–32)

A stop in the prophet’s itinerary is at Shunem, about seven miles east of Megiddo in the hills above the Valley of Jezreel in Israel. Some focus is placed on a woman’s prominence, then her provision and her problem.

The woman’s prominence. She is called a “great” or “prominent” woman, and her husband is with her.

She is “great” in several possible details: in hospitality, supplying food and a special room for Elisha and his servant Gehazi to lodge; in hardiness, being a woman of action and risk in a time of danger (22–24); in devotion, motivated to serve the Lord by serving the visitors (9–10); and gratitude to God (37).

The woman’s provision. Elisha is impressed by her graciousness, and in return, prays God will supply the one prize that will mean the most to her humanly, a son. The intercession itself is not mentioned, but once the prophet is aware of her longing, he seeks God’s provision for her. He can then promise her a son, and this word from the Lord comes true.

The woman’s problem. After the son grows for a few years and is able to visit his father during harvest, a terrible headache smites him. He dies, and the mother carries him up to Elisha’s guest room, then asks a servant to take her by donkey to locate Elisha. She is daring, compelling the man to run the donkey furiously to gain help from God via His man of prayer.

Prayer is probably the intent in 4:28. What the woman says in her heartbreak voiced in questions is no doubt beginning to broach her longing for the main thing—that God will restore her son. She comes to Elisha, yet as in many passages where people come to a person close to God, the spirit is to reach via the person to the God who is able.

Verse 30, as well, is prayer in the form of an oath. The woman makes a pledge, a strong one, appealing to the reality of God’s life and Elisha’s life. She intends with determination to stay right with this prophet as he goes to help her son.

Elisha’s Calling on the God of Life (33–37)

Shutting himself in with the boy upstairs, Elisha prayed.

His supplication to God. Only three were inside the closed door. The son lay cold and lifeless on the prophet’s guest bed. Elisha exercised himself in an agony of prayer. And the hearing God was present.

Much was at stake. The woman’s greatness in the many ways might have pushed at Elisha’s thoughts, may have been a part of the prayer. “Lord, you know how she . . . ” could well have been an affirmation as he cried out. It is so human, so natural, so frequent in Scripture. Also tugging at his heart could be the thought that it was his promise from God that gave her this boy; and the mother honored him as a “man of God.” When she had reached him with her heartbreak to summon him here now, she had reminded him. Hope for a son was his initiative; she had urged that he not build up her hopes to let her down (28). He had not; God had not.

Now the room was filled with the soft—or loudly passionate?— pleading of a man who knew what it was to call on the God of the impossible. Elisha had asked for judgment on troublemakers defying God, and God had brought it. He had asked for water where there was no water, and streams had flowed. He had asked for a son when the woman’s husband was old and could give no son, and God had given a son against the odds. Now Elisha interceded for the impossible again—life from the dead.

His stretching on the boy. As Elijah had done, Elisha presses his warm body to the cold, pallid body. God can even use means when He chooses—He can work without means or in cooperation with them—and the prophet now did all he could to participate with the Lord. The boy’s body grew warm.

His success in restoring the life. Elisha went downstairs, walked in the house a single time, pacing back and forth, possibly praying even in this. He kept at his vigil. Again he climbed to the boy and stretched his body upon him to bring warmth.

A sneeze . . . ahhh, praise the Lord! Another sneeze . . . a third . . . seven of them! Elisha bent over the boy, his heart pounding, his eyes moist, his mind racing with gratitude. The boy’s eyelids flickered, he opened his eyes, alive from the dead, and stared up at the man of God.

Praise God! Elisha felt like leaping for joy. He may have. Spinning, he reached the stairs, shouted down to Gehazi. “Call this Shunammite.” The woman seemed catapulted up to her son. Something wonderful had happened, it must be. She burst into the room, and her eyes fell on her beloved. Elisha, eyes still glistening, spoke in quiet but confident invitation. “Take up your son.”

She gasped, felt the rush of emotion, and was filled with gratitude. She fell at the feet of God’s man, man of prayer, and bent to the floor in worship of the Lord. Her heart was lost in wonderment at God and respect for such a man as this.

Principles of prayer are evident. One is to pray believing God, as Elisha surely did for the son to be born. As a prophet he was even a special instrument to receive God’s word. Today, the one who would pray in step with God needs to fill the life with proper meditations on His word. God wants the prayer warrior to believe that nothing is too hard for Him, but He works according to His will. He aims for the asking to be in submission to the plan He desires. Second, be flexible since not every situation is the same. In some cases God has brought the dead back to life. In many, He does not. Third, realize that a time out can be all right, and then a new surge in prayer as when Elisha left the boy and soon came back to pray again.

2 Kings 5:11, 16, 18, 20

Prayer in a Leper’s Cleansing

This is the famous account of Naaman, drawn to Israel by a girl’s testimony that God was able and leaving Israel with a transformed life. Prayer plays a strategic role in this.

His Problem—Leprosy (1)

A decorated man of war is front and center here. Naaman was captain of the Syrian army under King Ben-hadad and the man the king depended on most highly (18; cf. 7:2, 17). He had carved out a career winning towering respect from the king and all-around admiration. For as a field general he had led the military in victory for his nation. Besides, he was a fighting man par excellence, a man’s man. He had reached the top, and one might think he did not have a need in the world.

All this, “but . . .,” the verse says. Sometimes the world swings on that awesome word. It does for Naaman here. He had it all, “but he was a leper.” no cure had been found. His form of leprosy was not one that kept him from contact with others. That was well, but still he was a leper.

His Prospect for Healing (2–8)

Humanly speaking he knew no cure and was locked in to this as his future. Then a prospect for healing came. It began with the testimony of an Israelite girl the Syrians captured in war, now a servant to Naaman’s wife and a girl who cared for this master.

One day the girl expressed trustful words that beamed a ray of hope in that household. She sighed before her mistress, “Oh, how I wish my master were with the prophet in Samaria! If he were, he would cure him.” It was a testimony, and it would be worth more than life to Naaman. In it were care, hope, respect for a man of God, and faith. She had been old enough to hear the stories while in Israel of the man Elisha . . . water where no water could be . . . life where only death reigned. “Oh,” she almost sobbed, “I wish my master . . . .”

The wife snatched at that. It had a ring of truth. She could hardly wait to tell her husband, see what he thought. He heard, fondled the idea, took it before his king and friend. Ben-hadad smiled. Stories had drifted back to him too. Why not? Yes, why not? He cared for this captain. “Get yourself ready, go there,” he approved. “You’ll have my letter of courtesy to the king of Israel.”

His Preconceptions Hindering Blessing (9–13)

Naaman finally stood before Elisha’s house. The prophet, who knew he was coming, had time to pray (cf. 8) though this detail is not recorded. He must have prayed, wanting Naaman to see God’s power, and sent a messenger out, probably Gehazi (10, 20). Possibly Elisha held back to heighten the captain’s sense of submitting to God’s power. Even if His man were not present, God was able to heal. The power was in Him, not in the servant.

The counsel was astounding to Naaman. It was a great letdown, and he felt put off, given a ridiculous way of healing. His mind felt rebuffed by the absurdity: “Go and wash in the Jordan seven times, and your flesh shall be restored to you and you shall be clean.” And he had come all this long, tiring way to hear only this! This— and his very welfare depended on a way that would work! It met none of his preconceptions of a high-powered method of working a wonder. The prophet could not be taking seriously his position or his need.

The way Naaman had expected is in verse 11. Prayer leaps into the picture here. The Syrian had felt that this great prophet would “stand and call on the name of the Lord his God, and wave his hand over the place [his body], and cure the leprosy.” A prayer, a set of motions, and presto, all was done. But he had not seen that.

Naaman fumed at his driver. “We’ve wasted our time. Let’s go back home. Why, who does he think I am? I’m a thinking man. I can read through things that don’t add up. A man would expect some fanfare that is fitting, like, he’d come out and meet me, stand, and say an impressive prayer calling on the Lord, his God. Then, he’d wave his hand over the place where I was, cover me, and the leprosy would vanish. Instead, we get this nonsense.

“Can you imagine the absurdity? It’s too simple. Go dip in the Jordan. Humpf! As if we don’t have rivers back home, without this journey, the Abanah and Pharpar. The Jordan! Why, if I could be cleansed of this leprosy in a river, our rivers have all the waters of Israel beat. Oh, what a dance! We might as well be on our way.”

Perhaps Naaman started to climb into his chariot. Some in his caravan came over as he settled down. They spoke respectfully in quiet, caring tones. “My father, suppose the prophet told you to do a great thing. You’d have tried it, wouldn’t you? Why can’t it make sense, then, when he says ‘Wash, and be clean’?”

Naaman sat and pondered this for a moment. He was grateful for friends who took his well-being to heart. He had cooled off a bit. “Well, he had come all this way. Why not? Why not just do it the way the prophet of the Lord said? Give it a chance.”

He looked from the counselors to the driver. “Sure. Take the way to the Jordan, and let’s make good time.”

His Pursuit of the Solution (14–17)

The compliance (14). The captain stepped from his chariot, walked down to the Jordan, and did just what God’s man said. He dipped seven times. Number five . . . six . . . well, he was almost there, nothing yet. The prophet had said seven. One more . . . seven. He came up, wiped the water out of his eyes, blinked, and stared at his flesh.

The cleansing (14). His own heart erupted with a chorus of voices of his companions on the bank. It was true! He stared again, gasped his astonishment, and felt friends grabbing him. They danced on the bank for sheer joy.

He felt like a young boy again . . . new, cleansed, a spring in his step, an elation within.

The conversion (15–17). Possibly all Naaman could say as he went back to the chariot was, over and over, “The Lord, He is God, the Lord, He is God” (cf. 15). His caravan made its way back to Elisha’s house. The captain was bursting to tell the prophet, and more. Elisha himself came out to meet him this time.

(1) The transformation. The Syrian now was broken, submissive. His mind no longer was filled with his own preconceptions on how it had to be. He had trusted the Lord to do it His way, and He had done it. His face was radiant as he spoke to Elisha. “Behold now, I know that there is no God in all the earth, but in Israel.” Elisha smiled too. The visitor had come a long way, found healing, found God—after God had found him in Syria.

(2) The thanksgiving. Naaman is so grateful that he wants to present a gift. Elisha stands firm; he is not in this for money, and what Naaman had discovered is entirely of grace, free from God. He must not tarnish the gift aspect in any way. His answer is itself a kind of oath prayer, an affirmation of God’s very life as a guarantee of his pledge. “As the Lord lives, before whom I stand [in prayer and availability to speak His word], I will take nothing.”

Of course Naaman is thankful to the Lord, as his statement in verse 14 makes clear. He only wishes to give to Elisha in gratitude to him also for his agency in the blessing from God.

(3) The testimony (17). It is a clear-cut one, consistent with the transformation in verse 14. Would Elisha permit him to haul back two mules’ load of earth? Naaman does not worship the earth, rather the Lord of the earth (14). But he wants to build an altar using soil from this area where God changed his life so dramatically. On that altar he will present burnt offering to the Lord, to Him alone, never to other gods. He now knows who is worthy.

His Prayer for Pardon for Duties at Home (18)

His appeal for pardon. Naaman poses this scenario to the prophet. Back at home, King Ben-hadad counts on him to show respect for his king and carry out his duty graciously. This will entail even bowing in courtesy to the Rimmon worship, yet no longer recognizing Rimmon as God in his heart.

Elisha’s answer of peace. Elisha realizes that the Lord looks on the heart (1 Sam. 16:7), and by Him actions are weighed (2:3). God will discern Naaman’s genuine motives. In worshiping God in truth, the Syrian convert is assured of peace (cf. Isa. 26:3).

Which principles of prayer are pertinent here? As suggested, Elisha surely was in contact with the Lord as he knew Naaman was en route to his home (8). A servant of God need not invariably pray publicly just because certain others may think, as Naaman, that it has to be this way. One may choose to pray only in secret, as is most likely here, in some situations. That God is pleased is the approval His servant prizes, even if people take exception (11). Others do not finally have authority to dictate how and when one prays. God’s leading is the issue, and variety is possible.

Prayer occurs again in verse 18, for confession is the essence. In Naaman’s purity of motive to worship only the Lord, it is not really necessary. But tenderness seeking to please God, and not offend Him, is vital in effective prayer and all spiritual living. Third, Naaman resolves to honor God alone with burnt offerings (17). Genuine prayer with consuming the whole offering each new time would involve devoting the sacrificing life itself anew entirely to the Lord, Naaman could, without hypocrisy, respect Syrian religious forms in courtesy to others. But he would worship only God in his heart in public and in private. An example of God’s servant honoring Him even amid duties to others opposing Him is Obadiah (1 Kgs. 18:3, 4, 13). This principle is also true of Daniel (6:10), Nehemiah for a time (2:1–4) and Esther.

Verse 20 has prayer once again. Elisha’s servant, Gehazi, has no doubt heard his master’s refusal to take a present (15–16). Now, driven by greed, he pursues a plan to slip away, catch up with Naaman’s caravan, and get the treasure for himself. He puts this plot into words that in essence are a form of prayer; if not a prayer to God, God still knows the deceit and avarice.

Gehazi appeals to the very reality that God lives as a voucher that he will get his hands on riches.

He misuses the Lord in this.

Principles can even be added to those mingled above. First, if God has given clear directions for a person to follow, relevant to his day, he should follow these and insist on his own preference. Second, God can answer prayer by the ordinary or the extraordinary, for His infinite capacity affords Him this liberty.

2 Kings 6:17

Prayer When Surrounded by the Enemy

The Plot of Syrians to Capture Elisha (8–14)

God’s amazing help to his people through this man filled with his word and prayer has one of its finest examples here. Elisha moves from being surrounded by the enemy to seeing them surrounded by God’s army and later surrounded by Israelites. The passage is a vivid illustration of almighty resources that prayer can call upon.

The detection of Syrian strategy (8–10). King Ben-hadad of the enemy cannot make a move against Israel without some informer alerting those in Samaria of his exact strategy. God gives the word to Elisha of enemy strategy, and he tips off Israel so that it is ready to avoid Syrian maneuvers.

The demand of the Syrian sovereign (11–14). Suspecting a traitor, Ben-had ad is enraged to find and execute him. An advisor briefs the king that the intelligence leak is not in Syria but in Israel. Elisha gets the information from his God and tells Israel’s king what Ben-hadad secretly devises in his bedroom! The Syrian commander in chief is still livid. He slaps Elisha on his “hit list,” rather his “get list.” Get the prophet, bring him to headquarters, and he will not be in Israel to inform his king. A massive army is on the move to Dothan to make Elisha its prisoner.

The Panic of Elisha’s Servant (15, 16)

The cause of his fear—the enemy’s presence. Rising early, the prophet’s servant, possibly the Gehazi of 2 Kings 5, is smitten with panic at seeing a band of enemy horses and chariots locking in the city. He scrambles inside, or shouts the alarm to Elisha, wringing his hands and at his wits’ end. This time, he swam, his master had not gotten an alert ahead of time. This time there was no hope.

“Alas, my master,” he wailed out his desperation, “What now?”

The confidence of Elisha—the Lord’s presence. Reaction on the prophet’s part is not one of going to pieces but a study in peace. He possesses a believer’s calm composure banking on resources in God that are sufficient (cf. Isa. 26:3). He has the cool poise to counsel two things. This is especially remarkable in what is probably to him and his servant the most terrifying trial they have yet faced.

(1) Cancel the alarm. “Do not fear.” He says to cancel the alarm that elicits the most frequent exhortation in all of the Bible. “Do not fear” begins with Genesis 15:1 and occurs more often than any other counsel, for trials do besiege the heart, and their solutions are urgent. Is it fool’s advice not to fear here, or in Genesis?

The answer is that it is wise counsel if said in balance with Elisha’s second word, but makes no sense if dependent only on human factors.

(2) Count on the Adequate. This explains Elisha’s calm, puts a new face on everything, transforms a trial into a triumph. The explanation why the servant can cancel the alarm begins with the word “for.” For those on our side are more than those with the enemy. Here, as is soon to be seen, the resource that upholds Elisha and his servant is from God. The same essence is true in Genesis 15:1 and in countless other situations. To Abraham, God said, “for I am your shield and your exceeding great reward.”

Count on the Adequate, then. The old song phrases it this way, “Be not dismayed whate’er betide, God will take care of you.”

Tree Prayers of Elisha (17–23)

Significantly, the man who is perceptive of the resources that assure safety is the person steeped in prayer. Three prayers follow fairly soon. Elisha must have already been prayerfully in touch with the Adequate, as the previous context suggests. He knew of Syria’s movements even when the king first concocted them (12). He also had his eyes on God when the forces were approaching and encircling the city. The servant’s word was not a wild alarm to shock him (16; cf. 1 Pet. 4:12).

Prayer ahead of time as well as prayer in the midst of trial is God’s way. God’s servant who lives in prayer, an all-the-time reality (Eph. 6:18; Phil. 4:6), is a person living in resources when the enemy closes in. As Elisha was in God’s word and God’s word was in him; believers today must be in His word to be sensitive to the stratagems of the enemy and prepared when they are launched. When one is ready like this with the word as his habit he can take the sword of the spirit—God’s word wielded relevantly in a given situation—and pray in the spirit. He can lay hold of victory over the devil, his demons, their devices, their darts, and the day that is evil (Eph. 6:10–20).

Elisha who is ready in prayer ahead of the crisis is also ready in prayer in the midst of the crisis. To three exhibits of this the attention now turns.

Prayer for sight of spiritual defenses (17). It is a simple prayer, to the great Lord, direct, concise, and in faith that itself already sees Him who is invisible. “Open his eyes that he may see.” before, the servant in frantic alarm had seen only the enemy, how big this was, and how impossible safety appeared. A grand old song in prayer looks rather to God, and cries, “Fill all my vision.”

God answers Elisha’s prayer. The man lived in His presence, lived with answered prayers. This was part of a whole lifestyle. He was “on praying ground.” And here “the Lord opened the servant’s eyes, and he saw.” Before, his vision had been overwhelmed by the size of the enemy; now he was able to see the size of God’s hosts watching over the two. Incredible, for “the mountain was full of horses and chariots of fire all around Elisha,” and all around the servant! God’s resource to one can be as good as His resource to another. Some know astounding resources; others can know them too. The seeing can open up to the one who is looking.

Greater is He who is for us than he who is against us, the servant now saw long before the Apostle John wrote that truth (1 John 4:4; cf. 5:4, 5). Truly Elisha’s attendant could cancel his alarm and count on the Adequate! He could feel as the psalmist would express it, “The angel of the Lord encamps around those who fear Him, And rescues them” (Ps. 34:7).

Let the thought not be lost that the reason the servant saw was because the Lord opened his eyes to see. And in the way the Lord had given to Elisha, the reason why He opened the servant’s eyes was because He was answering another’s prayer! Any who read this, and take it to heart, can also have a ministry praying and seeing the Lord open eyes.

The second prayer becomes relevant with a new phase of the trial. Syrian soldiers were coming down to the two men, not seeing the resources Elisha and his servant saw. The enemy was getting closer when Elisha prayed.

Prayer for smiting them with blindness (18, 19). Again the petition is short, not padded; it is definite, and to the Lord. Is Elisha cruel for asking blindness on the enemy? Of course not.

It was a temporary thing. They would be kept utterly safe, and God would give their sight back (20). The ones who were cruel were the Syrians bent on snatching Elisha away to a king enraged at him, and Elisha would advise kind treatment of these (21–23).

God’s answer, temporary blindness, came in a flash before the army could even lay a hand on the prophet.

Elisha tells the Syrians that this is not the way nor the city, but he can lead them to the man they seek. Is he resorting to a lie after being such a man of God’s truth? Is it okay to pray successfully, then speak falsehood? This was the way to Elisha. Elisha may have meant that this is not the way or place in God’s plan for the invaders to see their prey. They had their plans, but God had His that would win out. Elisha’s intent fits the emphasis of the verse before and the verse after about their seeing. The enemy indeed would not see Elisha here, but would in Samaria. There they would find the man they had come to seek. The explanation also fits the fact that, in the whole account, what God does or wills is the greater point. He knows Syrian strategy, helps His people, protects His two servants, and answers prayer. The way and city of His choosing is the focus of the man committed to His word.

Prayer for sight in captivity (20–23). Elisha led the enemy army right into Samaria. There, with Israelites surrounding them and set for defense, he prayed in his regular direct way. The intercession for removal of the blindness gained God’s answer, arguably the greatest shock of the soldiers’ lives.

The enemy received protection and pleasure, captivity, or death. A great feast replaced their travel hunger before the Israelites released them to go home safely.

Now peruse principles that are pertinent. First, God and His host of celestial servants are really present, even if not physically visible for believers (cf. Matt. 28:20; John 14:21–23; 2 Tim. 4:17; Heb. 1:14). Second, God’s heavenly hosts can appear to believers if and when God chooses to make this happen, for with God nothing good is impossible. Third, when a believer has real power in prayer as a steadfast pattern of life, he will be ready for prayer during a sudden crisis.

Fourth, by faith one can see God as greater than all the enemy. Fifth, if we ourselves walk in a real life of prayer in which we see God in faith, we can help others see Him.

2 Kings 6:31

An Evil Oath by an Evil King

The kind of prayer a person prays in a crisis may be a mirror of what his whole life is. Such is the case with King Joram.

The Peril of a Siege (24–29)

A new Syrian invasion results in a siege of Samaria that reduces the entrapped people to utter desperation. A factor in the crisis is a famine that has caused a drastic shortage of food. The extremity was so intense that outrageous prices were slapped on anything that might drive back starvation, a donkey’s head or even a dove’s dung!

King Joram toured his city’s pathetic pain. He did not realize how grievous conditions really were. A woman spotted him walking on the wall, his vantage point for seeing, and screeched out her anguish for help. He replied that if God did not help her, where would he find food? At least he had that right, and it should have turned him to repentance (cf. 2 Chr. 7:14). Then he paused to ask what her problem was.

A heart-wrenching story poured from her lips. Conditions had grown beyond belief. She had agreed to cook her son as food one day and had gone through with the terrible affair. A neighbor woman had promised her son the next day but had gone back on her word and hidden him.

Joram probably felt a strange sensation clutching at his stomach, a shudder raking his body, and a foul taste in his mouth. He felt like retching. The passage shows his feelings. He ripped his royal robe in consternation and people below caught a glimpse of sackcloth underneath covering him. He was angry, intensely angry, and he took his frustration out on Elisha.

Why the prophet? The king probably traces the siege torments on Israel’s capital to Elisha’s act that caused the Syrians to lose face when he led them into Israelite custody. The Syrians were vehement to exact revenge. Not only that, but the Syrians had been in Joram’s grasp to kill them all, and Elisha had advised to let them off with kindness. Joram now construed that as a treacherous cruelty that brought on his people the Syrian boomerang. Disturbed by his people’s agonies and their idea that he did nothing, he sees one act as his most shining gesture for Israel. Kill the prophet who helped the enemy, hurt the king’s subjects, and put the king in a bad light. A further reason for wanting Elisha’s head appears under “self-will” following.

Passion can manifest as goodness honoring God or evil serving selfish interests. Joram’s is evil, a misuse of prayer by craving his own will, not God’s. He prays in an oath, invoking God’s death sentence on himself if he fails to have Elisha’s head whacked off that very day. God could not approve his prayer spawned from sin, according to a principle Psalm 66:18 crystallizes. His blessing would come rather from the very man the king wanted to execute.

The Proclamation of Elisha (6:32–7:2)

The spirit in which it comes (32). This is an atmosphere of consultation. Elders meet with the prophet, reasonably seeking hope from God to resolve Israel’s crisis. The spirit is one featuring the word of the Lord and prayer depending on Him for His will, as fits the situation.

The sight that accompanies it (32). Elisha not only knew the plans the Syrian king made in his bedroom privacy (6:12) but also knew the Israelite king’s scheme to snatch him away and bring him to his death. His prophetic sight (like an inward TV screen) gives him a newsreel as the arresting officer is hastening to his door. The elders ought to have been impressed by the sight he tells them ahead of time, evidence that indeed the Lord alone was their hope.

The safety that fits with it (32). Elisha advises keeping the door braced to prevent the officer’s entrance.

The self-will that resists it (33). Joram’s officer, facing the door’s barrier, yells the king’s message to be heard inside. Joram wants the prophet for a reckoning. He perceives that Samaria’s calamity resulted from the Lord’s heavy hand, and Elisha should have produced a solution. Possibly the prophet had given some unrecorded prediction that God would protect the city. Since his word was not coming true, Joram could wait no longer and would try some other method (cf. 1:2). In the meantime, Elisha deserves punishment for traitorous and false ministry.

The substance that comprises it (7:1, 2). Two parts make up this prophecy of God’s action during the emergency.

(1) Prosperity for the city (1). The word of the Lord guarantees abundant provisions by tomorrow at this hour. In some way God will reverse Samaria’s situation so fully that instead of drastic shortage (6:25) delightful surplus will prevail. Finely ground four and barley will be so plentiful that their price will plummet. In turning around such a grave situation, fulfillment of such a promise would be a great miracle and authenticate God and His prophet.

(2) Perishing of a doubter. The visiting officer protests in distrust that such a thing could occur. He notes that even if God could make windows in heaven to drop down provisions, abundance like this could not meet the need. And such a remedy just cannot happen in twenty-four hours.

God’s servant gives two replies to the disbelieving aide. First, he assures him that the official’s eyes will see it. Second, he exempts him from enjoying the miracle. Discrediting what God’s power can do is a great insult, belittling Him, reducing His honor of Godhood and truthfulness. Unbelief is not a slight sin, it is a serious one, and it can infect others with its poison. God is firmly against it. So He did to ten scouts and their followers, barring them from the promised land (Num. 13, 14). Disbelief in God’s Son and His salvation can cost an eternity of enjoyment with God (John 3:36).

The Protection by the Lord (7:3–20)

Elisha’s ministry of prayer and proclamation issues, as he guaranteed, in God’s miracle. Four leprous men have been first to detect it. Venturing out to the enemy camp knowing they can die in Samaria but live if shown mercy out there, they find a deserted campsite. Food, clothes, and treasures have been abandoned by a fleeing host.

The lepers may not have known about Elisha’s prediction, and certainly did not act by faith on it. But, once they come upon great abundance, they are commendable for sharing the good news to attract others to enjoy the supply.

God’s explanation for the Syrian flight appears in verse 6. He works deliverance by doing what in man’s eyes is against all natural law. Of course, He made the universe and its laws, and is able to manage these to serve His will. He caused the besieging soldiers to hear an awesome sound as if a vast army was approaching as Israel’s ally to wipe out the Syrians. Such panic seized them that they left all that might slow retreat and cost them their lives—tents, horses, gold, clothes, food, and so forth.

The rich plunder brought into Samaria results in Elisha’s illustrations being fulfilled. Flour and barley are so easy to obtain that what is sold goes at a low price (1, 20). Joram’s disbelieving officer, stationed at the gate to oversee handling of spoils, dies as people trample him. He sees results of the miracle but does not live to enjoy them, just as God’s prophet predicted.

The man King Joram wanted to behead for failing Israel is Israel’s greatest human benefactor. As mentioned, the scenario includes Joram’s sinful prayer that God could not honor (6:31). It contrasts this with Elisha’s faithful prayer/proclamation (6:32–7:2) that God could endorse. The passage underscores the principle that God answers prayer in harmony with His faithful will.

Principles, again, abound. First, God distinguishes prayer in a vow out of an evil heart, and can deal with this in His sure way. Second, evil people can see evidence that a praying servant of God shows power from God and still shut this out in willful unbelief. Third, those who come upon great abundance that God allows should pass on blessing by sharing with others in need. Today we can share God’s riches through praying, giving His good news of a greater deliverance in eternal salvation and life that is transformed now. We also can share temporal provisions.

Fourth, a person of prayer can minister help in normal times or situations of special pressure. In either venue they can make a difference, as Elisha did.

2 Kings 8:8

A Sick King’s Prayer Through a Man of Prayer

Ksing Ben-hadad, who had tried to capture Elisha (6:13), now seeks his prayer help when he is desperately ill.

The Request of a Sick King (7–9)

Elisha was visiting the Syrian capital, Damascus, and the ailing leader heard the news and enlisted his prayer. He respected the prophet’s proven ability to tell the truth about information that required God’s help.

Hazael, second in command, brought Elisha a gift—forty camels’ loads—to win his favor. A man of integrity did not require this, he would not be bought off, but he gave his help for his own proper motives. The reason why the king did not invite Elisha to his chamber was probably his extreme weakness, possibly also uncertainty as to how Elisha would react when he recalled Ben-hadad’s aim to bring him by force earlier.

The issue Elisha was to inquire about before God was whether Ben-hadad would recover.

The Response of the Prophet (10–13)

Prayer obviously occurs, though the text does not specifically mention it. Hazael’s visit requires it, and Elisha was often engaged in prayer. A pair of phases are united here.

The death of Ben-hadad. Elisha is a truthful man. On some matters it takes two sides to state the whole. One side of the picture is, yes, the king will recover if the natural course of events occurs, without interference. The other side is, Hazael’s death plot will assure that the king dies so that he himself can take the throne.

Putting it this way, Elisha then fixes Hazael in a steady gaze, waiting for the words to register. He has not spelled things out in exact detail, but has been so clear that the Syrian understudy should realize that Elisha knows. As he feels himself being read, Hazael is aware that his face stings with shame. Then Elisha begins to sob.

Hazael plays it as if he is lily white. Why is the prophet weeping? Elisha wipes tears away and, again, those eyes are gazing into the visitor’s soul. It is, he explains what they both know, because of the evil Hazael (as the new king) will perpetrate on Israel (cf. 8:28, 29; 9:15; 10:32, 33; 13:3, 7, 22). Hazael denies that he would ever sink to that. Such is his word, worth nothing. For Elisha immediately counters it with a word that is true—God’s word that Hazael will act like this.

The deceit of Hazael (14, 15). Reporting back to the king, Hazael was primed for Ben-hadad’s lead question, “What did Elisha say to you?” The man’s life was at stake. Hazael smoothly gave him only the part about his recovery—assuming nobody committed treachery. He wanted to make the old king feel good; keep his own plot hidden from him.

It happened quickly. Hazael got the king’s cover wet and heavy where it laid over his face. As he slept, the cover would dry, and when no evidence of deceit remained, Hazael could call others in to witness that natural death had taken its course. As he designed it, Ben-hadad died when his breath was blocked, and the murderer was king.

Principles of prayer appear even in such an episode. One is that a God-exalting intercessory service to others needs to be joined with other elements faithful to Him. Here, prayer unites with fidelity, the truth (10), even when Elisha delicately has to state two parts of the picture. Second, a prayer warrior passionate for God’s honor and His people’s welfare will weep as the prophet does (11). Jeremiah often sobbed as he prayed (13:17, etc.) and saw the need to (9:1). Jesus wept over a sinful people (Luke 19:41). and Paul prayed with weeping about enemies of the cross (Phil. 3:18). Third, even when a person who does not know the Lord seeks a true believer’s help from God, some kind of truthful ministry can be interwoven with the prayer part. Some even come to know the Lord during this caring contact, although Ben-hadad and Hazael are not in this class.

2 Kings 11:4, 17

Prayer in a Covenant and an Oath

A priest, Jehoiada, exercised a faithful ministry of God in a time of bloodshed and spiritual distancing from the Lord. The contextual flow begins earlier, and soon Jehoiada carries out key services involving prayer.

The Prophecy Designating Jehu (9:1–10)

Elisha in his older years sends a man from the school of the prophets across the Jordan to anoint as Israel’s king Jehu, son of Jehoshaphat. The prophet located Jehu, an army captain, in Ramoth-gilead. He anointed him and gave him God’s commission as a king to carry out heavy judgment due on Ahab and Jezebel’s corrupt throne line.

A part of the private session included God’s will for Jehu to execute all in Ahab’s kingly line (7). This, the prophet clarifies, is to avenge the blood of prophets and other servants of God under the authority of these wicked leaders.

The Purge by Jehu (9:11–10:36)

Jehu gains a following under God’s prospering. Driving swiftly to Jezreel he found King Joram wounded by Hazael’s Syrians (9:15). But Joram came out in a chariot to inquire of his visit, and Jehu sent an arrow through Joram’s heart shot from his bow by powerful arms (24). The new king’s orders to shoot the visiting King Ahaziah of Judah are fulfilled, too, as he flees (27).

At Jericho, Jehu demands that Jezebel’s men throw her from a window, then tramples her under chariot horses. God’s prophecy (9:10) is fulfilled in her body being so torn apart that no corpse remained to bury, and dogs licked up her blood (33–37).

Next, Jehu demanded execution of Ahab’s seventy sons and got this plus others (10:1–17). His purge even included a summoning of all prophets and priests of Baal under the guise of fostering Baal worship at one of Baal’s temples. His own strong men, stationed in readiness, slayed them in mass execution at his signal (10:18–27). He blotted Baal worship out of Israel at that time (28), though it would rebound later.

God called on Jehu to lead in judgment on those sold out to idolatry and various forms of rampant sin. This does not mean that God condoned Jehu’s method, a lie in enticing the Baal devotees to assemble. He also did not approve of Jehu’s own continuation in sins Jeroboam had fostered, such as worshiping golden calves at Bethel and Dan (29). The part of his work that was right God validated and promised to uphold his throne through four generations (30). The sin still tolerated brought God’s judgment in another way, in defeats to Syria that forfeited lands of Israel (32, 33).

The Preservation of Joash to be the King (11:1–3)

A purge in Judah occurred also, involving Ahaziah’s mother Athaliah destroying all the royal seed and seizing the throne. One possible king was spared. Jehosheba, daughter of King Joram, hid a one-year-old baby boy, Joash, in her bedroom and kept him for six years, making sure Athaliah was unaware of it. Jehoiada the priest proclaimed Joash king after gaining a following. His trusted men put Athaliah to death (11:4–16).

The Prayer to the Lord (11:4, 17)

On two occasions, closely-related, Jehoiada led others to join him in a covenant of faithfulness to God. First, in verse 4, this involved a pact to cooperate in backing Joash so that his kingship could be recognized. In this was a prayer oath invoking the Lord’s name attesting to their intent and seeking His support.

The second instance (17) featured a covenant between the Lord and King Joash, now seven (21) as well as the people. The prayer was in two parts, one in devotion to be the Lord’s people and the other in a pledge of king and people to work together for God’s cause.

Though details are not recorded, the prayer reasonably would entail affirmation of God’s word being true and allegiance to Him in obedience. It also could involve petition for His prospering of the effort. And third, it conceivably might embrace confession of sin that had been tolerated, as in idol-worship and laxness to honor God’s word (cf. 2 Chr. 7:14).

At any rate, those giving themselves to this agreement mean business to some degree. They tear down Baal’s house and smash articles of idol worship. Their firmness embraces an execution of Mattan the priest of Baal, who had escaped the earlier purge in the house of Baal (18). Jehoiada, a true priest, designated priests to lead in the house of the Lord.

Guidelines are in lavish supply. First, those honor the Lord in prayer who show a true heartbeat to live unto Him (cf. Phil. 1:19–21). Second, God always knows perfectly which devotion is genuine and which is not. The right way is to give Him an allegiance with the whole heart, holding nothing back.

2 Kings 13:1–7

Prayer of an Evil King for Help

King Jehoahaz of Israel wallowed in evil, perceived God’s hand was against his domain in bringing Israel under Syrian conquest, and prayed for God’s help.

His Pathetic Drift (1–3)

The Israelite head in Samaria plunged on in sin.

The duration of his sin. Jehoahaz ruled for seventeen years, a time giving ample opportunity to make his life and his kingdom count for the glory of the Lord.

The depth of his sin. This is obvious in two descriptions.

(1) The assessment in general shows depth. He did evil in the Lord’s sight, the writer records. Such a terse profile indicates that this is the flavor that permeates his tenure. No qualification blurs the unsavory nature.

(2) The association with Jeroboam is revealing. Jehoahaz “followed” this evil model. The northern kingdom’s first king had thrown his efforts against the valid worship of God at the temple (1 Kgs. 12:27). He had set up golden calves at Bethel and Dan to pry Israelites’ worship from the true to the false (28, 29). He built houses of false worship on high places and imposed bogus priests not of Levi (31), plus other evils.

God believed that this king did more evil than those before him (14:9), provoking Him to carry out a clean sweep of judgment on him and those of his house (14:10). God announced His raising up a king who would fulfill this purge (v. 14). This God effects through Baasha, who kills all in Jeroboam’s household (15:27–29). Baasha himself is also judged for following in the sin of Jeroboam (16:1–4, 8–1). So are later kings such as Zimri (16:15–20), Omri (23–26), Ahab (20–33; 21:17–26; 2 Kgs. 9–10), Ahaziah (1 Kgs. 22:51–53; 2 Kgs. 1:15–17), and others.

Many of the passages emphasize the Lord’s anger at the sin and the kings who gave impetus to it. So the course Jehoahaz follows is marked by God’s anger.

The determination of his sin. Verse 2 in 2 Kings 13 says that the king “did not turn” from the sins.

The distress due to his sin (3). This is clear in two details.

(1) God’s anger that brings judgment.

(2) God’s arousal of an instrument of judgment. He raises up the kings of Syria, Hazael and Ben-hadad over the years, in waves of pressure. This has its analogy in God having used surrounding nations in cycles of judgment on Israel during the judges period. He also does it in His later using of Assyria (Isa. 8:7, 8) and Babylon (Ezek. 21:3, 19). Today, outward trials that God arranges can do His people the service of pricking them to their spiritual senses to repent and draw close to Him.

Jehoahaz does this in some degree here, although in his case it appears to be only “skin deep” to get out of trouble at the moment (6).

His Prayer Desire (4a)

The king “entreated the favor of the Lord.” No detail defines how he did this, whether on his own or by inquiring of the Lord through a spiritual leader. He probably did it the latter way. He is ungodly, and even godly Josiah would inquire of God through a delegation visiting a prophetess (22:13, 14), though he sought God in personal attitudes and acts, too (19; 23:3, 25).

God’s Patient Deliverance (4b, 5)

Three steps reveal this.

His reaction. He “listened” to or “heard” Jehoahaz in a favorable sense. Even when God gives blessing in response to an individual’s prayer, it is not valid inevitably to draw from this that the blessing is in accord with faith, or obedience (as John 15:7; 1 John 5:14, 15). God has the right to answer due to other factors also, even when the norms attached to His blessings are not present. The one who prays always needs to assess his walk with God or in sin by a true sensitivity to the various factors in His Word, and “get his act together.”

His reason. God’s answer to the king’s prayer, whatever his spiritual temperature at the moment, was to relieve others and not just him! Two factors are facets compromising His reason in the context.

(1) His sensitivity to the hurt of His people. He saw, as He often did with cries to Him in the judges era, the bondage the oppressing cruelty of the enemy dealt (4). He was aware of hurt in his people, also the hatefulness (sin) the enemy had in their hearts and acts. The unlimited God is an all-the-way God. He looks at the entire picture and not just fragments as humans in their myopic limitations do. More factors can come within His dealings.

Consideration of all that is involved, and compassion appears here. God is patiently kind to the unthankful and the evil, and Israelites in Jehoahaz’s day as in Paul’s should have let this kindness point them to repentance (Rom. 2:3). The principle is the same today.

(2) His steadfastness in His covenant (23). The compassion is consistent with God’s covenant with Israel’s fathers, and them. Abraham, Isaac, and Jacob receive mention. The Lord who initiated the covenant with Abraham (Gen. 12:1–3, 7) had also ratified it. He conducted a ceremony pledging by Himself, by His very life to bless his descendants in grace, unconditionally (Gen. 15:9–17). And later He was consistent in His covenant with David. He promised that even when He disciplined David’s people by the rod and strokes of men He would maintain loving-kindness (2 Sam. 7:14, 15).

His resource. God answered the prayer by giving Israel a “deliverer” who helped free them from the Syrian pressure. This sounds like the Lord’s provisions of judges to lead in deliverance. But the deliverer is not identified.

Some propose that reference is to Assyria’s King Adad-nirari III (811–783 B.C.). He pulled Syrian attention away from Israel to concern for their own problems when he defeated Syria at Damascus in 803. His invasion also hit Tyre, Sidon, Edom, and Egypt. Relieved of Syria’s pressure, Israelites were free to return to their homes. This might explain a method God uses to answer the prayer, as the earth is His (Ps. 24:1), and He uses other nations in relation to Israel.

Another explanation is that the deliverer is Elisha ministering to a king and people as often before. He presumably is still able, for the illness that brings his death is later (2 Kgs. 13:14, 20). Also, the more normal pattern God uses to deliver His people from afflictions is by a man from their own ranks. The period of the judges has many examples where the Lord answers prayer cries for help. In addition, Elisha often fulfills deliverances for few or many in Chapters 2–13. And God’s key man in deliverance against Syria, involved here, has been Elisha (Chaps. 6–7).

This second view seems to fit best with the flow of context. The question why Elisha is not named, if he is strategic here, is just as much a problem for the Assyrian view or any other. One often is unable to explain why Scripture does not go into detail after a given point.

Elisha could be a deliverer by meeting with Jehoahaz for advocacy in prayer. Or Jehoahaz could have sent visitors to inquire as some other kings did. Otherwise, a prophet’s God-given awareness of events elsewhere could prompt Elisha to intercede and gain merciful relief (6:12, 32; 8:10, 15).

His Persistent Disobedience (6, 7)

Again it appears that Jehoahaz’s spiritual tenderness was shallow. It is probable that the king as well as his people continued in sin. But even if he was sincere he had by now so misled his people that his change did not have clout to inspire a real turn by the masses.

Two details are here. One is the refusal to repent of sin and walk following the Lord (6). The other is the reduction in Israel’s defenses now evident after Syrian victories. Sin has a high price tag. Only fifty horsemen, ten chariots and 10,000 foot soldiers are left. Those lost in defeats due to sin are like the dust at threshing, gone with the wind (cf. Isa. 64:6).

Before leaving the prayer careers marking Elijah and Elisha, it is revealing to observe the way effective prayer coordinates with godliness in the whole lifestyle. At least ten traits reflect this.

(1) Righteous zeal to see God receive the glory, as Elijah praying on Mount Carmel (1 Kgs. 18) and Elisha’s prayer curse near Bethel (2 Kgs. 2).

(2) Compassion when interceding for others. Elijah showed this toward the widow and her son (1 Kgs. 19), and Elisha toward the couple and their son (2 Kgs. 4).

(3) Selfless freedom from covetousness. Elisha exhibited this in declining Naaman’s gifits, in contrast to his servant Gehazi’s energetic greed (2 Kgs. 5).

(4) Faith in God’s presence and power. Elijah modeled this in trusting his God to outshine the false gods and their devotees on the mount (1 Kgs. 18). And faith was Elisha’s response to trial when surrounded by Syrians at Dothan. As ten of Moses’ scouts saw God as greater than Canaan’s giants and high-walled towns, Elisha saw God’s resources as overwhelming against the enemy’s encirclement.

(5) Truth. Elijah gave the truth to wicked Ahab without watering it down (1 Kgs. 18:18; 21:17–24). Elisha told Syria’s Hazael plainly enough that this villain would murder his king and be cruel to Israelites (2 Kgs. 8:10–12).

(6) Vision. Elisha manifested this in asking for a double portion of the power on Elijah (2 Kgs. 2).

(7) Promptness to help in need. Elijah was alert to advise Ahab to travel before rain made a road bog (1 Kgs. 18). Elisha was ready with God’s solution when prophets became violently ill from stew (2 Kgs. 4).

(8) Integrity versus compromise. Elijah was steadfast for the Lord against the unfaithfulness of 850 false prophets (1 Kgs. 18). Elisha did not play favorites in dealing with his close associate Gehazi’s greed and lying, but spoke God’s judgment to the servant (2 Kgs. 5).

(9) Purity with women. Elijah demonstrated this toward the widow (1 Kgs. 19), Elisha to the woman of Shunnem (2 Kgs. 4).

(10) Persevering in prayer. Elijah is a pattern of this in his seven stages (1 Kgs. 18:41–44), and Elisha in keeping to his steadfast vigil with the boy (2 Kgs. 4:33–35).

Such qualities of praying can be trumpet calls to others who pray to take care of their whole life. The life overall is strategic in effective prayer (cf. John 15:7; 1 John 5:14, 15).

Other principles combine with these. First, God may show favor to the ungodly when they pray, not to honor them but for other reasons. One is to encourage repentance (cf. Rom. 2:3); others are to lighten pressures on others, or test others by His action, or show glorious depths of His mercies. But Scripture does not promise the unsaved an answer to their prayers. Second, God is pleased to use a person sold out to Him to bless others, as Elisha was a channel for His acts.

2 Kings 16:15

Prayer in a Wicked Life

King Ahaz of Judah is one example among several of following a God-defying life, then wanting help from the Lord through prayer. Here the case is simple.

The Insistence on Evil (1–9)

This king takes the throne at age twenty and rules for sixteen years (v. 2). His walk away from God is plain, and the writer has cited atrocious acts (3–4). Armies from Syria and Israel besiege Jerusalem (5–6), and Ahaz contacted Assyria’s potentate, Tiglath-pileser, offering his servanthood and seeking his military aid against the coalition. Assyria gives this help, conquering Damascus, chief city of Syria.

The Inquiry to God (10–18)

When Ahaz visited Damascus for a parley with the Assyrian king, an altar there so caught his eye that he had a priest build one back home after its pattern. Ahaz presented various offerings on his new altar. His intent was to use the bronze altar there to “inquire” in prayer for God’s blessing (15). His worship was out of an evil heart, even the brazenness of various details that departed from God’s instructions about His place of worship and copied another nation’s features.

It was a case of drift from God (2) and deceit in praying while skewing God’s directions to please his own will.

Principles are clear enough. First, one cannot expect God’s blessing if he substitutes his way in the face of God (cf. Ps. 66:18). Second, when one commits to disobedience, his feet can find it easy to go more and more along the path that offends heaven and does not open it for his success, in prayer or any other seeming spiritual thing.

2 Kings 19:4, 14–28; 20:2, 3, 11

Prayers of Hezekiah and Isaiah

Comment on these cases of prayer is reserved for 2 Chronicles 29–32. The present passages and Isaiah 36–39 are in large part parallels, and all can be incorporated at one time with the more detailed passage rather than dealt with three times. At the moment, one can just sum up the instances of prayer here.

In 19:4, Hezekiah sent men to ask for the prophet Isaiah’s prayer when Assyria threatened (cf. also Josiah in 22:13). The king’s own prayer appears in verses 14–19, and Isaiah’s encouragement that God has heard Hezekiah (20–28). Later, this king when ill pleads for God to heal him (20:2–3), and in verses 5–11 Isaiah again reassures him that God is favorable to his prayer., even cries to the Lord and sees God work a miracle as a sign (11).

2 Kings 22–23

A King’s Seeking God in Prayer

Judah’s King Josiah (640–603 B.C.) is of great importance in prayer among all the kings of Judah and Israel. David often is held up as the pattern of obedience other kings are compared with (2 Chr. 29:2; cf. 28:1). But after David, of two kings it is said that no king before or after equaled them in godliness, Hezekiah (2 Kgs. 18:5; 19:10) and Josiah (23:25; cf. 2 Chr. 31:21; 34:26–28). Hezekiah’s career came first, Josiah’s later, so one can wonder in what distinctive sense both accolades are true and in harmony.

Hezekiah is assessed as having “trusted” the Lord above others (2 Kgs. 18:5). His great faith in God’s deliverance during the trying Assyrian siege stands out. Verse 6 explains the tribute; he clung to the Lord, to His word (positive devotion) and did not forsake Him (negative departure). Yet Josiah is noted for turning to the Lord more fully than others, doing this with “all” his devotion, insisting on being true to the word (23:25). God is able to discern what distinguishes each servant, and how His words about them coordinate (cf. 1 Sam. 2:3; 16:7). Readers of His word do not perceive all the factors He appraises, or the value to ascribe to each.

The prayer-saturated career of Josiah in 2 Kings 22:1–23:30 has its parallel in some details in 2 Chronicles 34–35.

The Recovery of God’s Word (2 Kgs. 22:1–10)

Josiah’s holiness of life (1–2). He began his thirty-one-year reign at age eight, and at twenty-six in 622 B.C. would assert the loyalty to God recorded here (3). The overall profile of Josiah’s godliness is that he did right in the sight of the Lord. His pattern was in the model true of David, so consistent that he did not deviate into disobedience to the right or the left. In other words, he kept to the true paths of righteousness of which David had written (Ps. 23:3).

Josiah’s hearing of the book (3–10). The young king sent his scribe Shaphan to counsel the priest Hilkiah on distributing temple contributions. The mission resulted in far more than he knew the day would bring forth (Prov. 27:1). Hilkiah put in Shaphan’s hands a copy of God’s book of the law found in the temple. Josiah listened as the scribe read from it.

This would stir prayerful response to God. Today, public reading of Scripture can stimulate obedience or be resisted in disobedience. A greater impact than even this public exposure comes from private meditation in the word, asking God to open the eyes and the heart (Ps. 119:18).

The Request for Light on the Word (11–13; cf. 19)

Verse 19 makes it clear that Josiah’s response to the word burns like a fLame out of a spirit of prayerful sensitivity. God says that.

Josiah is strongly moved by the word. It is so rousing to him that he sends five men to inquire of the Lord for him and his people. His prayer quest of verse 13 is ignited by the bugle appeal the word issues to incite obedience, and its warning about judgment for disobedience. He is stung with conviction about his people’s drift in sin, and his own, and the consequences God warned would follow this.

A principle here is to take God’s word seriously in one’s response of prayer.

The Reply with Light from God’s Word (14–20)

The consultation of God’s prophetess (14). As Miriam long before had been a prophetess, so now is Huldah. Living nearby in Jerusalem, she is in touch with God and watchful to give His answer to Josiah’s prayer.

The content of her answer (15–20). Huldah clarifies two parts of God’s reply to the king (1). Desolation for the kingdom (15–17; cf. 23:26, 27). True to what His word says, God will bring retribution dealing with long-continued sin (Lev. 26; Deut. 28). It is to be on Jerusalem and Judah’s people, and complete judgment (“all the words”). Though not defined here, such retribution will involve God using Babylon to bring three destructions and deportations (605, 597, and 586 B.C.). These would begin in just seventeen years, though Josiah himself did not know that exact timing as we do after the fact.

The twofold reason for this judgment is the forsaking of the Lord and the worship of gods (17; cf. Jer. 2:13).

(2) Consolation to the king (18–20). Now God specifies His answer to the praying Josiah as to His personal dealing with him. This answer is clear in two phases.

First is the privilege God shares. He will give Josiah hope after death, gathered to his fathers. If this meant no more than his corpse joining their bones, it would be empty of any consolation at all. God assures the king he will have peace to the end of his life, being spared the sorrows shortly after that calamity on the city and people will bring (cf. 21:12–15).

Second is the profile God sees in Josiah. He discerns in four things the king’s seriousness about godliness (19). These are tender sensitivity to God’s word; humble submission to God; tearing his garments, in a gesture of contrite concern; and weeping “before Me” during prayer, as Hezekiah (20:3, 5).

A principle that stands out here is the value God places on genuine devotion in prayer. Only purity pleases Him, never phoniness in merely pacing oneself through a set of motions. For what is real in the mouth and the heart counts (Ps. 19:14; 139:23, 24).

The Revival under the King (23:1–27)

Josiah’s sincere spirituality that relates to his prayer is manifest in his aggressiveness to honor God’s interests.

His conference with his people (1, 2). Josiah requested Judah’s leaders and others to attend a “spiritual life conference” at Jerusalem. He read from the copy of God’s word what He said about the covenant. Due to the time that reading would require, this was probably not the whole Pentateuch. It was the Lord’s guarantee of blessing for obeying but judgment for disobeying (Deut. 27:9–28:68).

His covenant to walk with God (3). Prayer is surely essential in this covenant the king promotes between his people and God. The agreement (pledge) is to walk following the Lord, and probably the next words define the essence of this—to do it by obeying His word with a whole heart (“all” the heart, etc.). The commitment the leader makes is one that those led make as they follow the example.

Prayer, though not spelled out, could be natural: in affirmation of their aim, confession of sin now repented of (cf. 2 Chr. 7:14), petition for God’s help, and praise for His great Person and standards. We at least are told that Josiah made a covenant “before the Lord.” That even could involve prayer in the aspect of an oath confirming a strong intent. On the one side of the covenant was God with His Word, and on the other is Josiah and those joining with him, speaking their hearts and words that agree with God.

His clearing away idolatry (4–20, 24). Josiah, like many a faithful preacher for God since his day, calls vigorously for a purge of sin, and gets it. His followers burn vessels devoted to idols, and idols; they remove priests who offer incense to the gods; and tear down temple chambers housing male cult prostitutes. They destroy idol shrines and objects; demolish the Bethel altar of Jeroboam in fulfilling what a young prophet had predicted 300 years before (1 Kgs. 13), and honor the young prophet by protecting his grave; they even execute many false priests, and see to other things.

Principles are evident. Suppose God’s people today were this decisive in putting away sin and objects that promote it in their individual and collective lives. Then they would not require God to judge them (1 Cor. 11:31), and it could herald a day of impact for godly values. Also, such zeal can begin with taking God’s word seriously and responding in prayerful tenderness fervent to obey it (22:13).

His celebration of Passover (23:21–23). Josiah’s leadership impacted his people not only for the negative but the positive. Observing Passover occurs here in the most thorough manner in centuries, since the days of Samuel (2 Chr. 35:18), about 450 years.

To remember this earliest feast of Israel from Exodus 12 was to dwell on the covenant Lord (Ex. 6:3) redeeming His people from bondage. He did this by the blood of the lamb (Ex. 12) and by His power in the plagues and parting of the sea (Ex. 5–15).

More details of the Passover appear in 2 Chronicles 35. Josiah did this right by reinstituting priests and Levites to temple service, correcting a long era often darkened by leaders whose worship was a denial and a sham before the Lord. He also had Levites put the Ark back into the temple, for false leadership had sinfully removed it (35:3). Furnishing the people with animals in his own good will and sponsorship of certain officers, Josiah directed the priests and Levites to offer lambs and bulls for Passover.

God-pleasing prayer would be involved whenever a sacrifice was in true worship to God. The offerings were substitutes given in place of the people, accompanied by affirmation of their own entire devotion to the Lord and gratitude for God’s deliverance, past and present.

Josiah fostered prayer in yet another expression. He revived the singers from the sons of Asaph as David had designated them.

A part of the Passover worship was the observance of unleavened bread (17). This, as well, entailed prayer in affirmation and praise for God’s redemption.

His completeness in godliness (2 Kgs. 23:25). The king’s vigor in the things of God is seen in three ways in this capsule summary of him. He was complete in these ways:

(1) His distinction to other kings. The only exceptions are David, often mentioned as a pattern to compare by, and Hezekiah (18:5). How Josiah and Hezekiah are to be distinguished will have to be left with the Lord, as stated earlier. For both of them, the plaudits are great, for a life that glorifies God is the highest honor for a person.

(2) His devotion of “all.” Four times in verse 25 the word “all” characterizes Josiah’s completeness in commitment. He was a yielded man, giving no place to being half-hearted in doing God’s will. His all-out seeking of God is commemorated in another passage as well (2 Chr. 31:21).

(3) His direction in God’s word. It is one thing to be fully given to things in outright opposition to God. It is another to be sold out to the religion related to God, but merely in an empty form of godliness, not true to His word. It is an entirely distinct thing to be set wholly, as Josiah, in a direction guided by God’s word. Verse 25 clarifies that this was the path the king pursued. Like Caleb he wholly followed the way God pointed, and like Ezra (7:10), the word became incarnate in his life. Like the Christian Paul calls for, he let the word dwell richly in him (Col. 3:16).

Even the finest godly person, excepting Jesus Christ, is still sinful (cf. Eccl. 7:20). Josiah at the very end intruded himself where he should not have, intercepting the Pharaoh of Egypt who led his army across Palestine toward the Euphrates. Advised to step out of the way, since the pharaoh had no quarrel with him, Josiah insisted and was shot to death (2 Kgs. 23:29, 30). He died due to his error in judgment, but in the world to come the banner over his life will still be that of 23:25.

The calamity that sin brings to the kingdom (26, 27; cf. 22:15–17). God’s answer to prayer in the promise of blessing for Josiah but judgment on Judah and Jerusalem (22:15–20) remains steadfast. At the end of the account on the revival the king led, the writer repeats the Lord’s judgment, in two emphases.

(1) The steadfastness in judging (2 Kgs. 23:26). His persistence in judging Judah, as He had judged Israel (the north) is firm. The provocations to go ahead with the calamity were in King Manasseh’s notoriously evil reign. Manasseh repented in sincere prayer after the Assyrians took him to their land in captivity (2 Chr. 33:11–20). God moved the Assyrians to restore him to Jerusalem and he fostered service to God, yet died leaving a kingdom invested with the idol worship he had earlier supported. The need for judgment was far developed.

(2) The subjects of judging (27). God intends to remove the people of Judah to Babylon, Egypt, and so forth (Chap. 24; Jer. 39–44, etc.). This is as He had removed Israel to Assyria in 722–721 B.C. (2 Kgs. 17). Second, He will cast off (reject) Jerusalem, the greatest description of which is in Lamentations (and Jer. 39, 52). Third, He will reject the temple. He had said “My name shall be there” (1 Kgs. 8:29; 9:3). This house of God, place of prayer to Him (Isa. 56:7), temple where everything was meant to express glory (Ps. 29:9), became devoted to idols (cf. Ezek. 8). God disowned it and departed (Ezek. 8–11). He would return in a future day of restoration (Ezek. 43:7).

Failure to pray to God, and to pray rightly was a key in Israel’s and Judah’s decline to the precipice of judgment and the plunge over the brink.

Principles here to join others at various points above are apropos. First, being like the Lord and prizing His Word can strategically fashion the life for effective prayer. Second, women can have a ministry awesome in prayer—for example Hannah, Huldah, and Anna. Third, ambitious works for the Lord can be close accompaniments of aggressive prayers before an answering God.

Prayer in 1 Chronicles

Introduction

Prayer in the two books of Chronicles is actually prayer in the one book, Chronicles. The ancient Hebrew product did not become divided into the two parts until the Septuagint, the Greek translation around 200 B.C. English translations have followed the two-part idea, which shortens what would be sixty-five chapters to twenty-nine and thirty-six. The message remains the same either way, but for the convenience of greater brevity, in each part the prayer focus will now be seen in two divisions.

The Title

Hebrews gave the one product the name “Chronicles (or Events) of the Days,” a name captured in a word for happenings and a word for days. When Jews translated their Old Testament Hebrew into the Greek Septuagint, they chose the title paraleipomena. It considered the contents as giving accounts (often, at least) “alongside” or in addition to things in the books of Samuel and Kings, things passed over there. Luther favored the name “Chronicles,” which English Bibles have used.

Either name is fitting. These are chronicles, highlighting the Davidic and Levitical priestly lines and place in God’s plan (cf. “Purpose” below). In pursuing this emphasis, they often give material not in Samuel or Kings (though they often do not) and survey directly only the Judean line of kings (southern kingdom), not the Israelite (northern).

The Author

The evidence does not furnish certainty, but the most convincing possibility is Ezra. Early Jewish tradition in the Talmud (Baba Bathra 15a) named Ezra for Chronicles and Ezra/Nehemiah. Second, Ezra was eminently qualified as a skilled and unusually recognized scribal servant and man of God (Ezra 7:6, 10). Third, Ezra came from Babylon to Jerusalem in 457 B.C. (7:8) and his life could have extended until the latest person mentioned in Chronicles, Anani (1 Chr. 3:24) in the eighth generation from Jehoiachin (from ca. 597), perhaps 425–400 B.C. Or Ezra could have written the high majority and another writer extended the genealogy, just as another could have added Moses’ death to his writing (Deut. 34).

The possibility of Ezra, prominent in the Book of Ezra, is enhanced by the tie in giving the decree of Cyrus (538) twice (2 Chr. 36:22, 23; Ezra 1:1–4). Further, Ezra could have used Nehemiah’s good library mentioned in the Jewish writing called 2 Maccabees 2:13–15. The Chronicles writer refers to nearly twenty sources that were a help in his work (1 Chr. 16:11; 27:24; 29:29, etc.). This suggests scribal diligence and exacting consultation of documents, as the writer of the Gospel of Luke did (Luke 1:1–4). A zealous writer is reflected in the kind of detail (genealogical lists, 1 Chr. 1–9, etc.), the focus on temple interests, and vigor for the law of Moses.

The Date

Ezra, or whoever wrote the books, did so by around 425–400, as mentioned above.

The Purpose

The close relation to prayer is apparent in several aims that emphases in the Chronicles reflect.

To stir zeal for the law and worship. Ezra loved the law (Ezra 7:10) and worked to inspire temple worship (7:19–23, 27; 8:33, 34). He led in overcoming marriages with pagans whose loyalty to gods worked against praying to the Lord (Ezra 9–10). The Chronicles emphasize fidelity to God’s law, temple ministry to his praise (1 Chr. 13, 15, 16; 22), and priests that lead in praise (6, 22–29; 2 Chr. 3–7, 29–31; 34:8–35:19).

To stress God’s power in victory by faith/obedience. This is evident often, steeped in prayer (2 Chr. 13–14, 20, 25, 29–32, etc.).

To survey the Davidic Kingdom line God elected to bless. The Lord promised this (2 Sam. 7:12–16). The contents of the Chronicles develop a genealogy from Adam to David (1 Chr. 1–9), reigns of Saul (10) and David (11–29), then Solomon (2 Chr. 1–9) and other Judean or southern kings (10–36). Kings of Israel (the north) are not included except now and then and only in special relation to Judean kings. The focus is clearly on the Davidic house, and, of course, the books of Samuel and Kings survey both Judah and Israel.

To show positively what kings and others can do. The emphasis is often on David’s positive steps, with no mention of sinning with Bathsheba or a stress on his several or Solomon’s many wives. This is not to mismanage, manipulate, or recast things in a false light to cover up sin. Rather, it is a positive focus, even while some foolish steps gain faithful mention (1 Chr. 13:9–14; 14:3–7; 22:8; 28:3). Besides, the books of Samuel and Kings had shown the other side too, and these leave out some things Chronicles mention, as none of the accounts aim to be exhaustive.

What is given in Chronicles fits with the theme (below).

The Theme

It is God’s purpose in grace to keep His elective and covenant will with David and his kingdom and through the priesthood. Prayer interlaces vitally with these aspects in trust giving its obedient response to God’s will and power to bless (cf. 2 Chr. 15:2, 4; 16:7–9). The impact of this fits with earlier and later Scripture that expects or sees the ultimate fulfillment of the ideals in the Messiah. He is the ultimate of the kings God predicted (Gen. 17:6; 49:10), the greatest King in David’s house (2 Sam. 7:12–16; Acts 2:30) and greatest Priest (Ps. 110:4; Heb. 7:17).

The Relationship of Prayer

The way prayer is a permeating flavor within the theme is clear in episodes of David, to choose the most notable example. God turns the kingdom from Saul to David on the issue of Saul’s disobedience to the Lord, to His word, and prayer in trusting Him (1 Chr. 10:13, 14). David begins his kingdom with a prayer covenant “before the Lord” (11:3), pleads for guidance in battle (14:10, 14), and has Levitical singers and musicians appointed to praise God (15:16–24; 16:4–6) and to offer thanks (16:39, 40). He writes a song of thanks and prompts his people to thank God 16:7–36).

That is not all. David prays in response to God’s will that Solomon should build the temple (17:16–27). He intercedes that the 4/7/2011Lord will help Solomon in building the house (22:11, 12; 29:19), and in many other things. Prayer keeps recurring, saturating the attitudes and acts of people.

The Outline

The sixty-five chapters fit in a simple sequence developing the emphasis on kings in the Davidic lineage (all except Saul of Benjamin, 1 Chr. 10):

I.   Genealogy from Adam to David (1 Chr. 1–9)

II.  Saul (10)

III. David (11–29)

IV. Solomon (2 Chr. 1–9)

V.  Other Kings of Judah (10–36)

1 Chronicles 4:9, 10

A Prayer that Gained its Blessing

Tucked away in a long section of genealogies (Chaps. 1–9) is a sudden, shining scenario of a man who asked in prayer and received (cf. Matt. 7:7). The man Jabez is unknown in Scripture except for these two verses, but they profile much about a life that counted on prayer.

His Distinction (9)

Jabez was, says the chronicler, distinguished in three relationships.

In the circle of his family. He had brothers, but he stood out among them as more honorable. This is probably, as befits the emphases of the Chronicles, in godliness that honors God’s law and 4/7/2011His power. Verse 10 shows what the writer means to highlight of this man, and its focus is effective prayer. In this, for sure, Jabez was notable as a living force among his family members. Or his distinction might be in his spiritual walk as a whole, of which prayer is a strategic expression.

In the conviction of his mother. The one who gave birth to Jabez was impressed with the special pain he brought her in coming into the world. She named him for this, for Jabez means grief or sorrow. His mother thought of him early as linked with ill fortune, for a name was sometimes given for what an early act seemed to portend (cf. Gen. 35:18, “son of my sorrow”). God can overcome human apprehension and transform things into distinction in success instead of sorrow. Jabez would seize that possibility, depending on what God could do to shape his life in place of any natural drift of events.

In the context of Israel’s family lines. The writer did not, in verse 9, do his normal thing in Chapters 1–9. He gave no family names (genealogy), but thrust in comments about a remarkable prayer and a remarkable answer from God. When one reads all of the genealogical section, he often finds not merely names but instructive notes on the bad and the good that marked people.

Jabez is distinguished even in his overall context. Cush carved out a fame for worldly achievement (1:10), Er a niche for selfishness (2:3), Achan a tag for covetousness (2:7). Reuben was marked by sexual sin (5:1; cf. Gen. 35:22), Judah for leadership (5:2), Levites for music in God’s house (6:31, 32). The sons of Tola and Benjamin stood out as mighty warriors (7:1, 2; 8:40). But the sons of Reuben and also Jabez himself had names towering over the centuries for people of prayer that counted (5:18–22).

A principle for this, framed in a question, can be life-changing to a tender heart. “If a single distinction could sum up the life I lived on the earth, what would I want it to be?” As Jabez acted in a way that drew an honored memorial, so can others who will make their move while time still permits.

His Desire (10)

Four details in verse 10 expound this.

The principle he acted on. Jabez was cast under a dark shadow hovering over his background, the grief remembered about him. But he was gripped by a principle that could make all the difference—the principle of prayer. This shows that he believed, as Job expressed it, in prayer as a key and God as a God of power. Eliphaz in the Book of Job (5:7–9) also knew that the dark shadow of trouble lengthened over every man (v. 7). It was sinister. This counselor has said in one of his speeches to Job, “But as for me, I would seek God, and I would place my cause before God; Who does great and unsearchable things, Wonders without number.” Prayer for both men, prayer to God, was the key that they wielded to be victors, not victims.

Prayer is only as good as the object it depends upon. Jabez called on the God of Israel. This God had shown in a long relation to His people His covenant compassion, commitment to what was good, and power. He was the right one to approach by this principle of prayer. Jabez probably remembered accounts of God’s answers to Abraham, Isaac, Jacob, Joshua, Moses, and others. Many testimonies of effectual prayer were a treasury available to inspire his spiritual stride, and even more exist to cheer those on today.

The progress he aspired to. Jabez pleaded before God his desire to have His blessing and enlargement. Like Caleb who set his heart on a territory God was able to give, this man desired an increase in his land. In that, he is presented in a favorable light here; he evidently desired with proper motives that honored God and not selfish ends God would turn down (cf. Ps. 66:18). He came as one who delighted in the Lord, a man whose desires God could meet (Ps. 37:4). The principle of his request for progress could also apply to spiritual growth, increase in usefulness for God in serving others, and so forth.

The presence he valued. Jabez had passion to experience the presence of God. His cry was that “Thy hand might be with me.” This is a witness to his sense of values. Many speak as if the really important thing is to have power in their own human strength, abilities, plans, and the like. Jabez wisely put his trust in what God was able to do. He was convinced, as David in Psalm 62, that “power belongs to God” (11). In that context, David waits for God only, his hope is from God, God is David’s rock and deliverance, his stronghold who keeps him from being shaken. Jabez, too, made his quest the Presence that wins.

The protection he sought. Jabez longed to be kept from harm, that it might not bring pain on him. The word “pain” (10) is the verbal form of the same word for “pain,” a noun, in verse 9. Jabez in verse 10 may well have the idea that the word means in other passages: God’s deep grief at the sin of men bringing on the flood (Gen. 6:5); the hurt of remorse, or else fear in Joseph’s brothers convicted of the wrong they did to him (Gen. 45:5); the agony of spirit a deserted wife can feel (Isa. 54:6); the grief God’s Spirit knew at Israel’s sin (Isa. 63:10; cf. Eph. 4:30).

It is one thing to be committed to face pain if it is God’s faithful trial to craft one’s good (James 1:2–12). It is another to shun pain when the pain can be to one’s detriment and to trust God for protection from falling victim to it. Jesus Christ mentioned deliverance from being in temptation in the model prayer He gave His disciples (Matt. 6:13). The writer of Psalm 91 knew God as a deliverer from a snare, deadly pestilence in his judgment that befell others (3, 8, 10), the arrow that flies by day, the lion, the snake, and shortened life (16).

Pain from others or from his own sin could lay treacherous hurt on Jabez. He prayed that God would guard his life. As early as with Abraham, God had promised to be a shield (Gen. 15:1), and knowing Him as a shield is a theme often repeated as vital in His word.

His Deposit

When Jabez prayed, he gained God’s answer, a deposit of what he had requested. He had pled in God’s will and not with sinful motives (James 4:3), and as Jesus would later assure, what he asked he received (Matt. 7:7).

What did he receive, then? He secured progress, because that was what he asked. He gained a sense of God’s presence, for that was what he specified. He got guardianship from what would hurt him, because that was what he desired.

Principles are like a beacon flashing to the person of prayer here. One is that the potential for a life of pain due to sin is with each believer, yet God’s presence to help is available if he (she) will take it. Another is that it is never amiss to plead for blessing that is in God’s will. In giving the blessing, God Himself is glorified, even as the one petitioning is made glad. Third, to ask for an increase, as in land or money, can please God when the asker lives in sacred trust to use it for His sake. God can entrust much to the person who uses His deposit well, as George Mueller showed in asking supplies for his orphans in Bristol, England.

1 Chronicles 5:18–22

Men Who Pray and Win

Another vignette like that of Jabez takes the reader by surprise in the midst of genealogies. Soldiers of three tribes that chose their Israelite land east of the Jordan in Joshua’s day show their prayerful trust in God for victory.

Their Skill for Battle (18)

Sons of Reuben, Gad and half the tribe of Manasseh numbering 44,760 have ability in three particulars. They use shield and sword, shoot with bows, and display prowess in fighting.

This all sounds impressive, but as the description continues it is soon clear that victory is not a foregone conclusion just because of these assets. Even the enemy is no doubt adept in the use of human means to win. And so are enemies of believers today—Satan, demons, other people, the world system, the flesh with its lusts (cf. 1 John 2:15–17), and so forth. For any battle, the believer needs the Lord’s power, and not just the most supreme battles.

Their Success in Battle (19, 20b, 21, 22)

The enemies attacking. A coalition from east of the Jordan mounts against Israelite fighters. Hagrites, otherwise unidentified in Scripture, may be an Arab people near Moab, Edom and the Ishmaelites because they unite with them in Psalm 83:6, 7. Also, two names in 1 Chronicles 5:19 (Jetur and Naphish) are Ishmaelites in Genesis 25:15. The enemies against those who trust in God are usually many, as above—Satan, demons (cf. “lying spirit,” 1 Kgs. 22), the world, the lusts that war against the soul (1 Pet. 2:11), and humans who serve in Satan’s ranks (1 Thess. 2:14–16). This points up how crucial it is to rely on God.

The end achieved. Victory is evident in that the Israelite soldiers were “helped” and the enemies “given into their hand.” It is also apparent in the conquests of animals and men, and the falling of the enemy (21, 22).

Their Secret in Battle (20, 22)

Three details expound this.

Their appeal. The transjordania soldiers “cried out to God in the battle.” Prayer was the weapon for success rather than all their ability with shield, sword and bow. It is possible that priests and people back home also prayed, though not mentioned in the brief account.

Their answer. God “was entreated for them,” answering prayer.

Their attitude. God answered with victory “because they trusted in Him.” They did not finally vest their confidence in their own prowess, but in the Person who had all power. He lifted them above an army more than twice their size (21).

When God answers trust, He is being true to His word of promise. He had pledged overwhelming victory when Israelites depended on Him. One would chase a hundred, a hundred win over ten thousand (Lev. 26:8), one even pursue a thousand and two rout ten thousand (Deut. 32:30). David would state the principle in Psalm 20:7: some trust in horses, some in chariots, but believers like him remember the name of the Lord.

These who trusted had a rich heritage to stimulate their reliance. Abraham won over a great Mesopotamian invader (Gen. 14), Joshua beat back Amalek (Ex. 17), Gideon routed a vast Midianite army (Judg. 7). Later Israelites would know of further overwhelming triumphs through prayer, as in the days of Samuel (1 Sam. 7, 12), David (1 Sam. 30, etc.), Jehoshaphat (2 Chr. 20), and Hezekiah (2 Chr. 29–32). Solomon, dedicating the temple, even interceded for future victories of his people (2 Chr. 6:34, 35).

The believer’s prayer secrets for battle today are clear not only in such a passage as 1 Chronicles 5. Other key summaries are among the well-known: 2 Corinthians 6:7; 10:4, 5; Ephesians 6:10–20; 2 Timothy 2:1, 3–4.

Which principles attend prayer in the transjordania triumph? First, prayer should be remembered as a great key of life even in the midst of details that occupy the mind, as the long section of genealogy here. Second, “the battle is the Lord’s” who will fight for the believer (Ex. 14:13, 14), so he ought to trust Him. God gives people abilities, but wants them to remember always that success is not in the abilities on their own right but in His power (Prov. 3:5, 6; 2 Cor. 3:5). Third, prayer can be before, in, or after the battle (here, in it), and God can honor it. David often prayed before (2 Chr. 14:10, 14, etc.), and that is a good principle. Better yet is the discipline of praying without ceasing (1 Thess. 5:17). Fourth, prayer should always be with trust as here, for God sets a high importance on faith (Heb. 11:1, 6). He also makes it clear that prayer is always to be with thanksgiving (Phil. 4:6, 7; 1 Thess. 5:18). A final principle is that no matter what odds are pitted against those who pray in faith, as two to one here, God is able to win. He won with Gideon’s three hundred, and He won in Hezekiah’s day by one angel who defeated 185,000 Assyrians (Isa. 37:36). In the testing of Elisha and his servant, the Lord won without a human soldier (2 Kgs. 6). And at Samaria He put the Syrians to fight just by a sound He produced in the enemy camp (2 Kgs. 7). God is rich with a variety of ways to win, and with each His power avails.

1 Chronicles 10:12–14

Prayer a Matter of Life or Death

Now the chronicler sketches a capsule summary of Saul, looking only at his final demise and reasons that brought him down. He omits details of the king’s life that 1 Samuel 9–31 had already surveyed, and presses right to the crux of Saul’s failure.

The Death of Saul (1–6)

Pursuit by Philistines in Saul’s last battle results in archers’ fatal wounds to the king (1–3). The pursuit is followed by Saul’s plea that his armor bearer finish him with a sword before Philistines heap on indignities while he lingers, suffering. This request is refused, so Saul plunges on his own sword and dies as three of his sons die (4–6; 1 Sam. 31:4, 5).

The Dishonoring of Saul (7–10)

People of Israel evacuate their cities in the battle region. Philistines display Saul’s head in the temple of their god Dagon and display his armor before their gods, heaping credit to them for victory.

The Decency toward Saul (11, 12)

Israelite men of Jabesh-gilead, east of the Jordan, took the bodies of Saul and his sons and gave them an honored burial in the city of Jabesh. David’s later transfer of Saul’s and Jonathan’s bones to their Benjamite family plot is not mentioned here, but is in 2 Samuel 21:12–14 (cf. comments on that passage).

The Destroyers of Saul (13, 14)

Who really killed Saul? Besides the Philistines and Saul’s own collapse on his sword, other answers emerge. Saul inflicted death strokes to himself before archers wounded him; he did this by his evil choices and actions. And the Lord brought about his death as a judgment that was sin’s overdue paycheck. Though several terrible deeds ushered the king to a sad end, the chronicler offers a two-point summary here.

His antagonism toward God’s word. Saul’s life for years had consisted of one long descent in sin toward the precipice of personal ruin. He trespassed against the Lord in not obeying his word, which was a great denial, defamation, and defiance flung in the face of God. It denied God’s rights to have a life offered in personal and kingly obedience to his majesty; it defamed his character as unworthy to be honored; and it defied his power, which could have brought blessing instead of blight.

His asking of a witch. The bottom line of Saul’s tragedy is a failure in prayer! How different his life and death might have been had he prayed as Jabez and men of the transjordania army did, or later examples in Chronicles illustrate.

A person’s triumph or tragedy often turns on the same two pivots relating to prayer that define Saul’s case here.

(1) What he should not have done (13). Saul never should have resorted to a medium, the witch of Endor (1 Sam. 28). He sought light on the future from a source of darkness, and put his trust in what gave no true light. he was like many who, choosing their own varying channels, vest their confidence in some source opposed to God—some false god, a fallacious philosophy, a bogus book in place of God’s word, a fortune teller, and so on. The god of this age who blinds men’s minds lest they come to the true source and find hope thinks of endless schemes to misguide (2 Cor. 4:4).

(2) What he should have done (14a). Saul ought to have prayed, esteeming proper light from the Lord. How many examples of this proper object of prayer appear in the word! God blesses in the humble inquiries of David for guidance at Keilah (1 Sam. 23) and in meeting the Philistines (2 Sam. 5). Prayer in these cases has already been put under the spotlight.

Saul, too, should have prayed. The way lay open to him to show trust as Jabez did, and show humility in repentance, thanksgiving, and other qualities that move God. Instead, he verily destroyed himself in stiff-necked devotion to self-will and other confidences that betrayed him.

To others, also, comes the call to the word and to prayer, the secrets Saul spurned. The way of blessing is here, and here alone.

1 Chronicles 14:10, 14

David’s Prayers for Guidance

See 2 Samuel 5:17–25 where these two inquiries for the right steps in battle are already dealt with.

1 Chronicles 15, 16

Prayer in Bringing the Ark

Attention to 2 Samuel 6 has brought this under review. One added point is instructive. Wshen David and his priests disobeyed God’s word by moving the Ark on a cart rather than by priests carrying it with poles and not touching it, God took the life of Uzza (2 Sam. 6:3–7). David repented, getting in sync with God. He reminded the priests (1 Chr. 15:2, 13–15) of the method God’s word said was his will (num. 4:15). They, too, consecrated themselves to obey, followed the word, and all went well. Prayer that is not coordinated with honoring God’s word has no guarantee of God’s blessing.

1 Chronicles 17:16–27

Prayer in the Davidic Covenant

This duplicates the record of God giving David his covenant to bless his house, kingdom, and throne forever (cf. 2 Sam. 7, already seen in focus).

1 Chronicles 21

Prayer in the Sin of the Census

Discussion of 2 Samuel 24 has previously considered prayer here.

1 Chronicles 22–26, 28–29

Preparations for a House and Ministry of Prayer

David, in old age, prepares for future prayer by careful designs, appointments, challenges, and his own prayer. He gets various details set for Solomon to build a temple and Levitical ministers to carry out different phases of service saturated with prayer.

Prayer is usually made prominent and is always crucially related in all the steps of the exposition in these chapters.

Devotion in the Temple (22:1)

That prayer is strategic in the temple becomes evident at the very outset here, and also from other considerations.

Concepts of verse 1. Two details of 22:1 point immediately to a focus on prayer. The occasion is David’s reflection on the need for a temple after his sin of the census, God’s discipline, and his offering sacrifice at the threshing floor (cf. 2 Sam. 24).

The two concepts are plainly in view. David conceived of the sacrifice site as a place to build “the house of God.” The phrase “house of God” permeates Chapters 22–29, appearing thirty-nine times. God’s house would be the formal place of meeting with Him in sacrifice and prayer.

The second reference in verse 1 is that this is the altar of burnt offering. Here, with a house to be built, will be an altar for sacrifice in place of the temporary altar David used for sacrifice at the threshing floor. As in Leviticus 1, the burnt offering would be entirely consumed, a substitute representing the offerer giving himself up wholly to God. The outward gesture was attended by inward and vocal prayer affirming yieldedness for service pleasing to the Lord (cf. Rom. 12:1). Other aspects of prayer were natural with this as well—thanking God for who and What He is and the privilege of serving him, and petition for help. In twice daily priestly burnt offerings for Israel (Ex. 29), the aspects of prayer would broaden to embrace all the people, and become intercessory.

The two details in the opening verse set the prayer tone for the entire context. Yet much more besides this shows the dedication in prayer related to the “house of God.”

Concepts in addition. Relating the temple to prayer is clear in a number of ways.

First, God had told David ahead of time in the Davidic Covenant that his son would “build for Me a house” (1 Chr. 17:12). David had bathed this expectation in prayer, petitioning that God’s word of promise for the house would be realized (23). This is one of countless examples in Scripture where prayer is submissive to God’s plan, the will of man in accord with the will of God.

Second, David made the house a matter of prayer in declaring God’s will to Solomon when charging him to build the temple (29:10–20). Third, Solomon when completing the temple dedicated it in prayer (2 Chr. 6; cf. exposition of 1 Kgs. 8).

Fourth, the centering of the temple in prayer is evident in David’s appointments of ministers to lead in phases of prayer and other temple service (1 Chr. 23–26, etc.). Fifth, God dwelt in the house manifesting His glory at the outset (1 Kgs. 6:10, 11) as He had filled the tabernacle (Ex. 40:34). He responded to Solomon’s dedicatory prayer by saying He put His name there and His eyes and heart would be there perpetually (1 Kgs. 9:3). In light of that, the temple was, in a special sense, a place to appear before His eyes and heart in prayer. The psalmist later could say that in the temple, rightly used, everything says or expresses His glory (Ps. 29:9).

A sixth indication that the temple was centered in prayer is that David had received the details for the house in a meditative time with God’s hand on him moving his writing (1 Chr. 28:19). Similarly, Moses received God’s pattern for the tabernacle while before Him in communion (Ex. 28:9). Seventh, God would call the temple “my house of prayer” (Isa. 56:7). Jesus insisted that it be that place of prayer, in contrast to the place to make profits that some had distorted it to be (Matt. 21:13).

That is not all. An eighth factor is that Solomon prayed that God would make the temple a center where He would receive prayer (2 Chr. 6:20–42). Daniel faced toward the temple from far away Babylon (Dan. 6:10). And ninth, the temple and the rebuilt temple continued to be a central place of prayer in later centuries (Joel 1:14; Matt. 21:13; Luke 19:46; Acts 3:1).

Devotion of the temple to prayer in 1 Chronicles 22:1 is a theme readily carried on by other parts of the context.

Directions for the Temple (22:2–19)

David issued a mandate to prepare for building the temple. He could at least do this, though God did not permit him to be the builder, as he explains. His guiding ambition shows care to prepare for several necessities.

Supplying for the construction (2–4, 14–16). David was the human authority zealous to assure that what was needed for the project would be available. Among the materials were hewn stones, iron for nails and clamps, bronze, cedar timber, gold, and silver. David also arranged for stonecutters, masons, carpenters, and other skilled workers.

Prayer is strategic in this, as in all proper work for the Lord. David challenges workers to devote themselves to the task, and intercedes for them (16). He invokes, or calls on them, the Lord’s presence and ability to carry out His will.

Specifying the splendor of the building (5). The old king is forthright to those preparing in advance for the temple. He tells them of his successor’s inability due to his youth and inexperience. This explains his own key role. He also emphasizes the glorious magnificence the house is to reach, giving them a high standard to prompt the utmost effort and skill. More than four centuries later, the prophet Haggai (2:3) would mention the extraordinary glory that those who had seen that temple could remember.

Singling out the son to build (6–16). There is some overlap in verses here. David challenges his son Solomon in a private session here to build the house. Later, he charges him in a public assembly (Chaps. 28, 29). In both meetings, David reviews his desire to build the house and God’s plan that Solomon fulfill this. In both he also prays.

David says that God revealed ahead of time the birth of Solomon and even supplied his name (22:9). He was to lead in the actual construction. He would also be a “son” in kingly relationship with God in His covenant promise to David of a continuing house, kingdom, and throne (10; cf. 2 Sam. 7:12–16).

Stressing support that would sustain (11, 12). The prayer in David’s private conference with Solomon was to the point. David interceded that the Lord would give His presence, prospering, perception, and prerogative in royal leadership. In His power, Solomon would find sufficiency to obey His law. The new king would have success as he exercised vigilance to follow the Lord’s word (13).

Due to God’s adequacy, David then could exhort his son in two ways: positively, to be strong and courageous as God supplied him, and negatively, not to fear or be rattled by any obstacle.

The outgoing king, as stated above, also challenged the workers (in another setting) to rest in God’s presence. He appealed to them to set their heart and soul to seek the Lord, a crucial part of which would be vital prayer. His challenge was to get the temple built so that they could put the Ark of God’s presence and other articles there (19).

Divisions of Levites for Temple Service (23)

God had appointed Aaronic priests to minister in sacrifices, and other Levites to assist in attendant services (Ex. 28, 29, 39; Lev. 8–10, etc.). David, for the temple ministry, followed God’s will in His word for His dwelling place, which at first was the tabernacle.

All things are done in a fitting way and in order (cf. 1 Cor. 14:40). First, David takes a census of the tribe of Levites; later, the services of these can be specified.

The summons for a Levitical census (1, 2). In his latter years, David twice designated Solomon as king—first to nip Adonijah’s bid to seize the throne (1 Kgs. 1:33), and the second time, later (1 Chr. 23:1; 29:22). David, still king, however, was carrying out steps preparing for the future.

He called Israel’s leaders together with priests and Levites to take a Levite census so as to utilize these wisely in coming temple service.

The sum of the census (3–5). Learning of a total of 38,000 who were ages thirty or older, David organized them for overseeing the work of the temple (the largest number), and for being officers and judges, gate keepers, and those praising God with instruments.

The specifics by families (6–23). Sons of Aaron were newly commissioned to burn incense before the Lord’s presence (cf. Ps. 141:2), to carry out holy services in sacrifices for themselves and the people, and to bless in His name (13).

Each ministry was intertwined with prayer and was to be saturated with it. The occupation in incense was in fragrance fitting to communing with Him (cf. Ex. 30). Offering sacrifices and representing people before God could involve any aspect of prayer— confession, praise/thanks, petition (even in oaths), intercessions, affirmations, and so on. As shown in Numbers 6:22–27, blessing in the Lord’s name was in various details of prayer.

Levites not of the sons of Aaron were strategic in fulfilling various roles necessary to assist in temple service. Whatever their tribal branch and role, as in the examples in verses 4, 5, 28–32, all men in the whole tribe of Levi did some service, some at age thirty and older (3), some between the ages of twenty and twenty-nine (27).

A distinction is drawn between the realm of their service (24–26) and the roles they fulfilled (27–32). The realm, formerly the moveable tabernacle, was soon to be the stationary temple (26), so those who carried the tabernacle would not to have to do so, as the Levites used to do. In the new realm, the roles were the priestly services for the sons of Aaron, and then the many supportive details fulfilled by the other Levites.

All Levites, however, were vitally related to all the functions. All had to be careful that every vessel and act was purified to maintain a standard honoring God as truly set apart (28). Even those not engaging in sacrifices saw that vessels met high qualifications. All cooperated in presenting offerings (29), some doing the offering, and others assisting to keep things clean, making sure the flour was ground and properly prepared for shewbread and grain offerings, and so forth. All were inter-related in praying, going about their roles in communion with God (30), or so they did if they worshipped God according to the ideal.

More about Divisions for Levite Service (24)

David recognized a census and distinct services for Levites to attend to (23). Now, closely related to this, he puts the men of the tribe into twenty-four specific groups to fulfill temple service in successive courses. Those of a particular course would serve for a period of time, then those of the next course would relieve them, and so on.

The wise orderliness could contribute to fresh, efficient service. With this, aspects of prayer, just as other facets in the procedure, could be enhanced. Such an order of courses was kept up even into New Testament times. Zacharias, in Luke 1:8–10, fulfilled his ministration on duty when his course was due, and a part of it was a ministry in prayer.

Courses for sons of Aaron in priestly service are listed in 1 Chronicles 24:1–19, along with courses for other Levites (20–31). The division to carry out all phases and lines of service prepared for unity in completing the entire ministry. It also aided cooperation to see that all functions were conducted well.

Designations for Prayer in Temple Songs (25)

David, who had written, by now, many of the psalms for the “Hymn Book of Israel,” sets apart twenty-four courses of Levites to sing and prophesy in accompaniment to musical instruments. This temple service is devoted to thanksgiving/praise to the Lord (2, 3). The ministers of music were chosen from three families, sons of Asaph, Jeduthun, and Heman.

The choosing of the ministers (1–7). An introduction relates that David and a committee designated the musicians. It also mentions some of the instruments to furnish music for songs.

After the introduction are lists of singers/players in the three families: four of Asaph (2), six of Jeduthun (3), and fourteen of Heman (4, 5). Each man was answerable to his father and to the king. A splendid ministry in prayerful singing is suggested by the large pool of trained vocalists and skilled instrumentalists to call upon, a total of 288!

The courses for the music (8–31). Teachers and talented trainees took part in this (8). The list of the twenty-four courses follows, totaling 288 musicians. Casting lots was the method of choosing, a means of looking to the Lord to point out His will by the way stones showed (Prov. 16:33; cf. 18:18). We have no mention of the method after Acts 1, as the emphasis turns to the Holy Spirit who fills and gives guidance.

Deployment of Other Servants (26)

Temple service would need other dedicated personnel, now named: guards for the gates (1–19), treasury attendants to supervise monies given to God’s service (20–28), and officials and judges to arbitrate in many questions (29–32).

The Levite guards (gate attendants) of Korah’s and Merari’s lines (1, 19) included those blessed in spiritual service (5), men of strong ability (6). This was an important niche of service, and Psalm 84 from the sons of Korah exemplifies a writer exulting in prayer at his privilege—being a gate keeper in the house of his Lord. This service to God’s glory is so much better than dwelling in the tents of wickedness, for it is to the Lord who is a sun and shield, who gives grace and glory and holds nothing good back from those who walk trusting Him (10–12).

These servants, like others in 1 Chronicles 22ff., are selected with a desire to live by God’s leading, shown by lots (26:13).

Appointees to temple treasury service dealt with such matters as assuring that gifts dedicated to certain phases of God’s work were used that way. For example, spoil won in battles could be devoted to God to finance repair of God’s house (27). To lead giving the Lord what was His would require sensitivity to His word and to Him in prayer. Servants seeking His will in prayer would need wisdom, purity of motive free from greed, and vision to see His cause advanced.

Magistrates in various capacities in the work of the Lord and of the king (30) would likewise only pursue the service rightly if they did it by the word and by prayer. The passage here does not specifically mention these, but the Chronicles’ focus on tenderness to God’s will shows how they pertain (2 Chr. 16:9). For any role of service to God, trustful prayer as in Jabez (1 Chr. 4:9, 10) and the transjordania soldiers (5:18–22) would be relevant.

This applies, then, even for David’s civil leaders (Chap. 27). Verse 24 there is a reminder of God’s judgment for sin even in a civil census, and the value put on doing God’s will. David had not sought God’s will about a census, but when God rebuked his project, he sought the Lord in humble prayer (cf. 2 Sam. 24; 1 Chr. 21). The principle of acting in submission to Him in His word and prayer is as important for any servant as it was for Saul (1 Chr. 10:13, 14) and for David!

Declaration to Solomon of God’s Temple Plans (28, 29)

David had charged Solomon in private (22). Now he declares to him in public his clarification and charge for the temple (28). After this he testifies to the assembly (29:1) his commitment in giving to the project. His example rouses others, too, to a fervor to share in giving (29:6–9). Finally, David expresses the content of prayer befitting the great God of the temple (29:10–20).

The outgoing king’s declarations are in three steps.

In clarifying (28:1–7). David addresses all Israel (vv. 2, 8, 21), reviewing his earlier desire to build a house for God but God’s choice for his son to fulfill this. God’s authority had been for David to be king, now that authority is shifting to Solomon (5), and so is the project (6). If Solomon steadfastly obeys the Lord’s word (and those in his line continue to, 8), the Lord will establish the Solomonic kingdom forever (7). Later, Solomon’s drift in disobedience, and that of some kings after him leads to a temporary loss of the kingdom (cf. 2 Chr. 36:1–21). God will resume it with the greater David as king (Ezek. 21:26–27).

In charging Solomon and Israel (28:8–29:9). After his clarification sets things in perspective, David challenges his son before “all Israel” and “our God” (8). If he obeys, and kings in his line obey, God will bless; if not God will reject them. Obedience involves seeking Him (9), and prayer is at the heart of this (2 Chr. 7:14).

David charges his successor to show courage and lead in building, keeping in step with God (10). He gives Solomon the temple blueprint, a guide manual for divisions of priests and Levites in service there, and other details (11–18). God gave all the detail to David, moving him as he recorded His will (19). This assures Solomon and his people that the charge is truly God’s, not a brainchild of David.

The charge goes on in verses 20, 21. David gives two sides of it. The positive side is for Solomon to be strong and courageous. Of course, God will be His wisdom, strength, and everything else (22:12; 28:9). On the negative side, Solomon is not to let fear cripple his effort, for the Lord of the covenant, the God of all power, “my God” provides His presence to assure success. God, on His side, will not fail or forsake the new king who fulfills His will.

This is a great reassurance to show God is able to help Solomon rise to the challenge.

Not only does David encourage his son with God’s enablement, but he bolsters him with men’s help (21). The divisions of priests and Levites is arranged for (Chaps. 22–26), and every man of any skill needed will be there to assist. All Solomon needs do is speak, and needs will be met.

David’s charge widens to all Israel (29:1–9). He emphasizes who the temple is for, God, as an incentive to cooperation. Then he reviews his all-out commitment in providing for what is needed in the temple. Inspired by this example, others also devoted various treasures to be used in God’s house. The immediate result was a shared rejoicing by David and all the people.

David’s declaration about the house, finally, is one of prayer (29:10–20). It reflects a content of David’s own exemplary concept in God, and calls on others to pray, blessing the Lord the temple is to honor.

In content. David prays with a content of four aspects important in talking with the Lord.

(1) Praise (10–13). He blesses (ascribes praise to) God as Israel’s God, lauds the greatness of His Person and His power, glory, victory, majesty, and possession of all that is in heaven and earth (cf. Ps. 24:1). The last detail agrees with Melchizedek’s and Abram’s recognition of the possessor of heaven and earth (Gen. 14).

David praises God as the source of riches and honor, as Solomon will discover in answer to his own prayer later (cf. on 1 Kgs. 3). God is able to make people great and strengthen them to do His will (12).

(2) Affirmation and questioning in humility (14–17). David feels that he and his people are unworthy even in their offerings for the house. Even what they contributed was first a gift from God’s generosity. They are only sojourners in a land He gave them, short in their lives, without hope apart from Him. He also affirms his joy in seeing the people offer so willingly.

Much prayer in Scripture, as here, is affirmation. It expresses a worshipful humility, recognition of Him and His blessing, the fulfillment He gives, and so many other things.

(3) Intercession (18, 19). David is an advocate pleading for God to continue the commitment in the people, drawing their hearts to Him. He also intercedes for a sound heart in Solomon to obey God’s word and lead in realizing the temple.

(4) Concern that calls others to praise God, too (20). When their long-time king stirred them to “bless the Lord your God,” the people did this, bowing low in worship to God and in honor to David.

This prayer was followed the next day by Israel’s sacrifices. Among these were burnt offerings, consumed entirely on the bronze altar as a reflection of the people’s whole-hearted submission to the Lord (21).

Principles for prayer are bountiful in 1 Chronicles 22–26, 28–29. Here are only a few:

(1) David who calls others to do God’s will in building a house of prayer models obedience himself in his praying. When a leader’s prayer challenges others, how different it is from the leaders who plead for prayer in others but practice little themselves.

(2) David credits God’s word as determinative in coordination with prayer. He cites that word in the covenant as sufficient to sponsor the steps he is taking. He knows, as he himself wrote, that “The steps of a man are established by the Lord...” (Ps. 37:23). He realizes what Psalm 119 expresses in such a variety of ways, for example, verse 38: “Establish Thy word to Thy servant, As that which produces reverence for Thee.”

(3) Lots are a legitimate method, at the time, of seeking God’s will, as Proverbs 16:33 confirms. The last mention of their biblical use is in Acts 1. After that, and especially as believers had a message completed in Christ and apostolic writings, they would seek His will in the Word, still by prayer, guided by the Holy Spirit, as Acts often emphasizes.

(4) David’s prayer is governed by the conviction that God’s sufficiency is able to supply every need (1 Chr. 22:11, 12; 29:10–16).

(5) Songs on the heart and lips as vehicles of prayer can have a transforming effect expressing worship that glorifies the Lord. Prayer songs can be at His house, a building; or they can be in His greater house, the temple that is the believer’s body that he indwells today (1 Cor. 6:19, 20). In Old Testament times, as now, a believer might speak to God wherever he or she might be. Many are the examples: Abram at an altar (Gen. 21:33), Jacob with a pillow of stone (Gen. 28), Moses on the mount, Samson in a Philistine arena, Paul on a river bank (Acts 16), departed saints in heaven (rev. 6:9–11), and soon. God is present wherever one cries to him (cf. Ps. 139).

(6) The impact of a godly life, as David’s, sometimes is a help to another, as Solomon in his early reign having a longing for godly wisdom (1 Kgs. 3). Reading the accounts of differing kings shows, however, that this is no guarantee. Even Solomon drifted later, good kings such as Asa and Jehoshaphat failed badly at times, and some successors to godly kings were very evil. It is important to leave a godly legacy to those who follow; it is also realistic to admit that everyone must personally insist on the decisions that pursue true godliness. A borrowed walk with God wears off fast.

Prayer in 2 Chronicles

2 Chronicles 1:6–12

Pertinent points on the possible authorship, date, theme and outline were a part of the 1 Chronicles introduction.

Several passages are near enough reduplications of parts in Samuel and/or Kings to make further comments unnecessary. One such prayer scenario is Solomon’s petition for wisdom to guide His people (cf. 1 Kgs. 3).

2 Chronicles 2:12

Hiram’s Praise to God

King Hiram (Huram in Heb.) of the city-state Tyre on the Mediterranean sea coast prays after Solomon contacts him for supplies to build the temple.

The Proposal of Solomon (1–10)

Judah’s new king follows up on his father David’s passion and preparation for a temple. Now he himself will see that it is built. He also plans a royal palace.

All of this sets the context for Hiram’s prayer.

Solomon assigns men to transport materials, workers to secure quarry stones, and supervisors (2). He also contacts Hiram, worshipper of a Phoenician god. The other king’s friendship with David encouraged Judah’s leader to request cedars and other trees for lumber, also a man skilled in craftsmanship to help Judah’s men of expertise. Solomon in return pledges wheat, barley, wine, and oil.

His letter sets before Hiram his enterprise to build a temple befitting the God he worships. He acknowledges his God in forthright testimony to the Phoenician. God is, he bears witness, two things that make a splendid temple reasonable. He is over all gods in greatness, and He is omnipresent, everywhere present in the heavens, highest heavens, and beyond. As for himself, Solomon expresses unworthiness to construct a house for the God so great, but a passion to have a place to offer incense to Him.

Incense, as mentioned in Exodus 30, seems vitally related to prayer rising as it does in fragrance well-pleasing to the Lord (cf. Ps. 141:2).

The Praise of Hiram (11–16)

Only verse 12 relates Hiram’s prayer sentiment as a part of his letter answering Solomon. The prayer and attendant remarks involve three points.

His awareness (11). Hiram states his awareness that God’s love for Israel had prompted Him to raise up Solomon as king. This shows some knowledge of truth, probably gained from David. For the Lord’s covenant love was behind His many blessings to Abraham, Isaac, Jacob, and their descendants (Gen. 12:1–3). Hiram’s statement is probably at the same time a good will compliment to Solomon as in verse 12, expressing confidence that he will be a good leader.

His acknowledgment (12). The Tyrian potentate says two things here. One is a high tribute acknowledging God. He invokes blessing on God, or else affirms the worthiness in Him as Solomon’s source of blessing. In either case Hiram’s gesture has the words if not the spiritual reality of praise. The One he extols to please Solomon is the powerful God of Israel and before and beyond that the creator of heaven and earth. He also as the author of life is the One who has given David a wise son.

The second focus in the verse is a high compliment to Solomon. He is, writes the head over Tyre, a wise son endowed (he probably means by God) with skill in decision-making and grasp of situations. A report of special wisdom that Solomon had shown (1 Kgs. 3; 2 Chr. 1) may have spread even to the leader of Tyre (cf. 1 Kgs. 3:28).

His acceptance (13–16). Hiram promised the services of a skilled craftsman, Hiram-abi, whose name in honor of Hiram meant “Hiram my father.” The king also agreed to float logs on rafts from the forest of Lebanon by the Mediterranean to Joppa. Solomon’s haulers would then transport them overland to Jerusalem.

Reflect on principles before moving on. First, a life of prayer to God can also be a life of speaking outright testimony in honor of God to an unbeliever. Second, even a pagan in whatever gesture of prayer to God he makes, can have some idea, second-hand, of how God has worked among those professing to know the Lord. With this can be at least a dulled sense of God’s worthiness to receive praise (cf. Hiram). How much of it is genuine and how much tact in saying the “right thing” in good social relations, God knows. Third, a believer who prays sincerely to God may get His answer by His inclining even a pagan to provide his favors. God is never limited in the ways He can work.

2 Chronicles 5:13, 14

David’s appointed Levitical singers and players of instruments (cf. 1 Chr. 22–26, 28–29) provide music when the Ark of the Covenant is placed in the temple’s most holy place. This was in view earlier (cf. 1 Kgs. 6–7).

2 Chronicles 6:1, 2; 6:3–42; 7:3; 7:12–22

Prayers in dedicating the completed temple and God’s response to Solomon accepting the house were the discussion in 1 Kings 6–7. Here the details are a part of the Chronicles as well.

2 Chronicles 9:7, 8

Praise from a Visiting Queen

The visiting queen of the Arabian Desert area, Sheba, praises the Lord after listening to Solomon’s wise answers to her questions.

Her Experience of His Wisdom (1–6)

The queen makes the camel trip just to test the Judean king’s wisdom of which she had heard. She asks Solomon every question that occurs to her, and in each case the Judean king’s answer impresses her favorably. Her quest of answers is one example of several national leaders who came to hear this man’s wisdom (9:23). Seen in its right connection, the wisdom is a credit to the Lord who had given it in answer to prayer (cf. 1 Kgs. 3; 2 Chr. 1).

Of course the queen also feels deeply awed in seeing the splendid temple, the food served at Solomon’s meals, the seating of his royal servants, the roles of his counselors, their dress, and other details. But the one paramount subject that drew her respect was his wisdom (5, 6). She could not believe a man could be so wise until she has heard him herself; now she feels that the half had not been told her of this remarkable leader.

Her Expression of Her Worship (7, 8)

Sheba’s leader is persuaded of two things.

The privilege of those who hear such wisdom. Any servants of Solomon are in a blessed sphere. She is so right. The same is true of any who hear and follow the light of such wisdom, for it is from Him and is His gift. Such wisdom would come to be expressed in the myriad details of biblical books such as Proverbs and Ecclesiastes. It also would be in all writings of God’s servants which would become parts of His word. In essence, Proverbs 3:5, 6 would crystallize its relation to prayer: when a person would trust the Lord with his whole being, refuse dependence on his own wisdom, and in all the currents of life submit to God letting Him guide, God would smooth his way. That is, He would clear obstacles out of his path, and open the way for himself.

The praise-worthiness of God who is in control. Here, now, is the queen’s praise to the One who is the source of all the good. She invokes or calls a blessing on Him; she wishes Him praise. He is, she acknowledges “your God,” a very high privilege for Solomon. She may or may not have responded to Him to be “my God” during the visit or reflecting on it later. Some in high places have, such as Melchizedek, king of Salem (Gen. 14), Naaman the Syrian commander (2 Kgs. 5), and so on.

A part of the queen’s praise, as well, is the tribute to God for His favor in giving Solomon the throne, and His aim that the rule be His. A broader recognition of God giving all kings their privilege to rule appears in Psalm 75. The visitor even recognizes that God’s raising of her host to the kingship was an expression of His love to Israel. Hiram of Tyre had perceived that, too (2 Chr. 2:11). Finally, the royal lady of Sheba discerns the tone Solomon’s leadership must take to fulfill God’s will. The role is his “to do justice and righteousness.”

In all probability, Solomon’s answers from God to all the questions had instructed the queen so that she would have these clear perceptions. God’s word, in written or oral communication, is a lamp to a person’s feet, a light on his path (Ps. 119:105).

Their Expressions of Worthiness (9–12)

Both the visitor and the host conferred lavish gifts on one another. Bounties of the queen included about 144,000 ounces of gold, abundant spices, and many precious stones. Judah’s king bestowed on his guest in turn rich gifts that he deemed appropriate, though neither 1 Kings 10 nor the account here identify what they were.

Principles in prayer are evident here. First, praise is fitting on the lips of a pagan person. His or her transaction with God may or not enter into salvation, but God is worthy of praise from everything that has breath (Ps. 150:6). This is true of God whether the tribute comes from this queen, Nebuchadnezzar, Cyrus, Darius, or whoever. That it is appropriate for all to bow before God, which finally will occur (Isa. 45:23–25; Phil. 2:10, 11), is not to say that any without salvation have His special promises of answers. And it does not say that they have an effective prayer life.

Second, the register of divine wisdom on human thinking is the best stimulant for suitable prayer. The true wisdom comes to be written as part of “God’s Word” in the long process of progressive revelation. This wisdom reflecting God’s will is the very source for guiding prayers to be aligned with His will (cf. John 15:7, 8; 1 John 5:14, 15).

Third, it is always suitable to give God the credit in praise. Here the queen traces Solomon’s reign to his God, discerns something of His love for those of Israel, and sees the wise course that wisdom should take—in justice and righteousness. Even when the one praying cannot think of other things to pray, he or she always can be apt in exalting the Lord. Many prayers in the Bible furnish ideas for praise, as here and in Psalms 145–150, for example.

2 Chronicles 12:6, 12

Humility in Prayer Touches God

It is relevant to show, at least briefly, the possible relation to prayer though prayer is not mentioned.

Succeeding Solomon his father, Rehoboam the king and his people following his lead abandoned the Lord (1). As in the cycles of sin in Judges, God brought pressure in the form of Egypt’s King Shishak conquering several Judean cities. Jerusalem was next on his target list.

God’s prophet Shemaiah was frank with Rehoboam and his officials at a strategic defense conference. God had forsaken them to the mercy of Shishak due to their forsaking Him. The king and his princes humbled themselves, with prayer no doubt on their hearts and lips (6, 12). The acknowledgment “The Lord is righteous” (6) is their confession, the heart of their prayer.

An attitude such as Proverbs 3:5, 6 articulates would be the essence of the prayer affirmation here. The governmental leaders trusted the Lord, did not fall back on their own wisdom, and acknowledged Him (here His righteousness and probably their own unrighteousness, cf. 1 John 1:9). He made their paths smooth, or smoother than they might have been. Though Egypt’s king took many treasures away in a treaty, God did not permit him to take over Jerusalem. He withdrew, so that Rehoboam and his people breathed easier in basically good conditions for a while (12).

The principle of humility as strategic in prayer, and blessing God can give, has already been a part of 2 Chronicles (7:14).

2 Chronicles 13:14

Prayer in a Desperate War Trap

King Abijah succeeded Rehoboam on the throne of David and Solomon. He found himself in battle against King Jeroboam and his soldiers of Israel (the north). This arena became one of prayer and victory.

The Conflict of Israel and Judah (1–3)

According to the chronicler Judah went to battle with Israel outnumbered two to one (3).

The Contrasts in Their Trust (4–12)

An introduction (4, 5). Abijah of Judah stood on the slope of Mount Zemaraim in Ephraim’s tribal territory and challenged the warriors of the opposing Israelite army. His first emphasis was on God giving kingship over His people to David and his sons (cf. 2 Sam. 7:12–16). The point is that Israel, which had rebelled against Judah and broken away, ought to humble themselves and come back into unity.

The trust of Israel (6–9). Abijah yells out that Jeroboam has led a rebellion, gaining momentum for his northern kingdom while Rehoboam had not had great military strength. He reminds Jeroboam that if he goes ahead in attack now it is even further resistance to the Lord’s true royal line based on human military advantage. He points out Jeroboam’s reliance on two golden calves he set up as gods (cf. 1 Kgs. 12), also his rejecting God’s designated Levite ministers and installing false priests from any of his tribes.

The trust of Judah (10–12). By contrast, Abijah shouts, his southern people look to the Lord as their God and honor His legitimate priestly servants. He warns that God is going ahead of Judah, that His priests will sound the trumpets signaling attack. Israel will be fighting against “the Lord God of your fathers,” and “you will not succeed.”

Unlike some situations before this in Scripture, Abijah did not secure this confidence through inquiring of a true prophet. Or he apparently had not consulted the high priest and the Urim and Thummim in the pouch of his breastplate. Without prior preparation of this sort, he was on the spot in the crisis before the clash.

The Cry in Prayer (13, 14)

Two things occur rapidly. One is the peril Judah sees when they become aware that Israel has caught them between two large forces, in a death trap. The other is the prayer itself, a call for help from God. There is no way out but up. A simple, desperate petitionary appeal, probably on the lips of Abijah, his soldiers, and his priests, is the strategy to meet the crisis.

The Conquest by the Lord (15–20)

God caused Judah’s warriors to prevail and put the northern troops on the run. Twice the verses say that God accomplished the victory, He “routed Jeroboam” and “gave them into their (Judah’s) hand.” More than 60 percent, or 500,000 of Israel’s soldiers lost their lives fighting against the Lord, as Abijah had warned in advance (12).

The secret of victory is plain in verse 18. Judah’s men conquered “because they trusted in the Lord, the God of their fathers.” God had given a firm lesson to the northern ranks; He had demonstrated that He was faithfully in line with His will that David’s sons be recognized as kings, and the men of Levi as His priests and attendants. Defiance against His will cost the Israelites dearly; a strong lesson was needed to try to bring them to their spiritual senses.

One other note is significant. The leader of resistance to God, Jeroboam, could not regain military strength with God holding him down. The end came when the Lord “struck him, and he died.” The 1 Kings 13 record shows that Jeroboam never turned from his evil (v. 33). As Scripture often illustrates, the way of the treacherous is hard (Prov. 13:15). If what is hard does not come in the present life, it will in the next (cf. Ps. 73:4, 17–20), in contrast to the blessing of the saved (23–25).

Foremost among principles of prayer here is the role of trust in calling on God (14, 18). Those praying can have misgivings about the feebleness of trust in itself; it is God, the object of trust, that makes all the difference. They “trusted in the Lord, the God of their fathers.” As is so often repeated in the roll call of faith in Hebrews 11, “by faith” in God a victory was gained. The Lord had pledged His help in covenant love to Abraham’s people who would look to Him (Ex. 6:3, etc.). His many mighty works had given triumph to Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Samuel, Jabez, David, Elijah, Elisha and others. The way of victory had always been the way of prayer with trust in the right Object.

2 Chronicles 14:11–15

Prayer Against Great Odds

Asa began to reign over Judah with a spiritual zest, and his trust was put to a special test facing an awesome army. But first the context.

His Expressive Allegiance to the Lord’s Way (1–8)

The chronicler paints the background for the prayer first. Asa filled his initial ten years modeling a godly impetus for his people. His zeal for the good and the right is summed up in verse 2. Examples appear. He got rid of altars and high places devoted to other false gods. He issued a staunch call to his people to seek the true God and obedience to His word (4), and to some extent saw them rally to this (7).

God’s response was as James frames His principle centuries later: draw near to God and He will draw near to you (James 4:8). Asa’s expressive allegiance to the Lord’s will brought His rest from enemies, a blessing mentioned three times after Asa began (5, 6, 7).

His Exclusive Acknowledgment Of God’s Strength (9–11)

An Ethiopian invasion by a million soldiers and three hundred chariots threatens. Asa’s army is outnumbered nearly two to one.

Asa goes to God in prayer. The first aspect he emphasizes is affirmation of the Lord’s singular sufficiency. No one besides the Lord can help in the battle between the powerful (here the invaders) and the weak (Asa’s forces). His own fighters, he affirms, have no strength—none that is adequate to contend with an army so vast and so well-supported by chariot warfare.

That candid admission is not a denial of truth. Asa’s warriors did have some strength as men adept in battle and as valiant soldiers. Asa means that they have no strength that can match what they are up against in the situation. The principle is like that of John 15:5. “Without Me,” says Jesus, “you are not able to do anything.” Of course, believers can do many things in self-sufficiency, not relying on Him, and can be as busy as a cat in a dog kennel. The idea is that the believer is not able to do what the John 15:15 context calls for, bear fruit of abiding, apart from Jesus living through His “branch.”

Asa showed honesty, humility, and a gaze fixed on God. When a person comes to the end of his resources, or preferably before, God has the resources guaranteed to be enough. He is the great El Shaddai of Genesis 17:1, the God all-powerful, the God who is Enough. Human weakness, acknowledged, is the background for the display of incredible divine strength.

His Explicit Asking For God’s Deliverance (11)

Asa turns into the petition aspect of prayer. His reasoning is in three phases.

The request. “So help us.” Prayer in a tight spot need not be long and drawn out. Simplicity is a keynote when one cries to God in faith. God hears the sincere but brief appeal as well as the sincere lengthy one.

The relationship. “O Lord our God” defines it. Later, Asa says “Thou art our God.” It makes all the difference that He is “our God.” Naaman the leper had discovered that when he turned from reliance on Syrian gods to the God of Elisha, and had come up out of the Jordan a healed and saved man. Asa had known the Lord for several years, and would see His greatness afresh.

The reliance. “For we trust in Thee.” Asa returns to affirmation in prayer, “and in Thy name have come against this multitude.” The Lord’s name had been important to people from Seth who called on Him, and would continue to be in the teaching of Jesus (John 14–16) and the apostles (Eph. 5:20). True believers of all times run to it and are safe.

What does Asa rely on God for? “Let not man prevail against Thee.” If God failed, when His people met His principles of prayer, He would lose more than men. He would lose His honor, His integrity. But that is impossible. God can always win over men. His servants can be confident when their cause is His cause, their aim is His glory. For then the battle is the Lord’s, and He is the greatest warrior (Ex. 15:2, 3).

The Exciting Accomplishment of God’s Victory (12–15)

Descriptions of the conquest are vivid: “So the Lord routed the Ethiopians”; “they were shattered before the Lord”; “they (Asa’s men) carried away much plunder”; “the dread of the Lord had fallen on them.” Not only did the invaders flee toward Gerar in Philistine territory. So many fell to the Judeans that they could never regroup, but were at an utter loss.

The victory God gave to the praying Asa included even a conquest of several cities around Gerar, and taking plunder home. When the mighty triumph came to Judah, the people in the cities felt a dread at what God could help His own do.

Prayer principles spring from this. First, prayer need not shrink back in asking humanly impossible things. God is able to do great exploits against any odds. He cannot fail. This encourages prayer. Second, rather than turning to God as a last resort after relying on other avenues of help, it is wise to come before the Lord before the battle as Asa did. Third, be sure that the heart’s trust is in God, and not simply the mouth in action. And with this be certain that the prayer is presented in His name, His ability, His honor, and His will.

2 Chronicles 15:8–16

A Prayer Oath of Obedience

The key verses are 14 and 15 which mention the oath. It is part of a larger context. As prayer always should do, it begins with the input of God’s word which inclines men to His will (1–7).

The Conviction of God’s Word (1–7)

One of the faithful prophets, Azariah, was moved by the Holy Spirit to minister the word to his King Asa. He focuses on one principle God can honor, the past, then the present which Asa faces.

The principle declared by God (2). This is the prophet’s bottom line, and he puts it up front for the king and all of God’s people. God’s blessing or His blight is before them; they must choose. He is with them when they are with Him, for integrity blends with integrity and He honors in harmony with men honoring His ways. Blessing will be theirs if they seek Him (which includes prayer), for He will show His presence and help. The reverse is blight, in that forsaking Him meets with His forsaking them.

The past drift from God (3–6). God’s spokesman reminds his countrymen of Israel’s past generations abandoning God. They have turned from His spiritual leaders (priests) and His word. As in the days of Judges and often since then, the drift resulted in distress of every kind as God let them have what their own devices invited. They did not experience His presence or peace, for He sent special trials of other peoples conquering and pressuring them. He was seeking to turn them back to Himself.

In such trials, when Israelites did turn to God (including prayer as in the Judges cycles), He answered by His presence and support. The import of all this is already as clear as noonday, but the prophet spells it out as he did in verse 2.

The present devotion to God (7). Rather than grovel in distress, Asa and his people can enjoy the blessing. Azariah names two facets in such devotion.

(1) They must grasp their resource in God. The way to do this is to “be strong and do not lose courage.” They can be strong by looking to God to be their strength as David had done in prayer (1 Sam. 30:6; Ps. 138:3). Asa had done this not long before (2 Chr. 14:11). Courage would come with His resource. God can rout discouragement that clouds a life shut up to its own inadequate supply.

(2) God will reward them for their work. Their work of trust and its obedience, in His grace, will bring the dividends of reward. The aspects of this that fit the context would be blessings such as a confidence of God’s presence (3, 4), the benefits of proper priestly teaching and example (3), the enrichment of the word (3), and peace (5). Beyond these can even be blessings forever (cf. Ps. 23:6; 49:15; 73:23–25).

God’s prophet has issued quite a challenge to provoke choice. What is the result?

The Covenant in Their Worship (8–19)

Asa took the challenge to heart and acted promptly to gain blessing rather than blight. Four steps sum up a spiritual revival.

The removal of sin (8, 16). Asa saw that the people got rid of idols in all the territory under his control. A prime example was the king’s destroying of the image his own mother, Maacah, had made and his deposing her from queenship. This is quite an example of following integrity for the Lord over favoritism even to one’s own family.

The restoration of the temple (8, 18). Asa led in restoring the bronze altar in the courtyard before the temple, to use it in worship of God. With this impetus, sacrifices to the Lord became common there (11).

The recovery of the people (9, 10). Asa summoned people of his kingdom to Jerusalem to seek the Lord. That the revival he led was registering its impact is evident in its attracting even people of Israel (the north) to join the worship. The aspect that was a magnet to them was seeing that “God was with him” (9), true to His word that the prophet had pledged (2).

The resolve in prayer (12–15). Those who assembled for the “spiritual life conference” meant business with the Lord. They joined in a covenant to seek Him “with all their heart and soul.” This featured joining their decisions in a prayerful oath invoking (calling) the Lord to bless them as they clung closely to Him. Their gusto for this appears in their loud voices, shouting, and priestly trumpet blasts as well as rams’ horn peals. These were probably in affirmation of their intent to God, acclamation to Him in praise, and appeal that prized Him for His leadership.

The quality of the resolve to do God’s will was so stout that their covenant pledged to put to death any who held out against seeking God (13). When one realizes that every sinner is worthy of death that his sin deserves apart from grace, then refusal of grace is a choice for death. Here it is immediate; spurning God will inevitably lead to death for all who reject Him (Rom. 3:23; 6:23; Rev. 20:11–15).

God read sincerity in the approach to Him, letting the seekers find Him. A big way in which He manifested His presence where it was felt was in effecting rest from distress for those who prayed (15).

Human dedication may be legitimate even if lacking in absolute perfection. Asa the revivalist fell short. He did not remove the high places that were such a lure to his people (17). Still, the verse says, Asa’s heart was blameless all his days. In view of his turning to an evil course later in Chapter 16, the meaning possibly is that he was blameless all his days of this era in his life.

Which principles stand out here? First, proper prayer lays hold of God’s presence and peace (cf. Isa. 26:3; Phil. 4:6, 7). Second, the way of prayer as God designs it to be is the way to be (7; 1 Sam. 30:6; Ps. 138:3). Third, valuable reward results from prayer that is pure and earnest before God. For God is strong to the one whose heart is His completely (2 Chr. 16:9). Fourth, those who pray need to be whole-hearted in meaning business with God, pledging their hearts as He pledges His. Fifth, God-honoring prayer can result in firm steps of loyalty to honor His worthiness.

Sixth, prayer of a willing heart draws God’s acceptance even when the one praying, as Asa, is imperfect. For such are we all. Seventh, a victory in prayer today is no guarantee of a victory tomorrow; tomorrow’s victory is bonded to tomorrow’s trust (cf. Asa’s turning from God in Chapter 16).

2 Chronicles 18:6

This is a reduplication of details 1 Kings already gave about Jehoshaphat’s league with Israel’s wicked Ahab and inquiry of the Lord through Micaiah.

2 Chronicles 20:1–30

Victory in Praise

As other men, Jehoshaphat had his ups and downs. He was spiritually up most of his career as king (Chaps. 17, 19–20), though, to some degree, a compromiser in his alliance with Ahab (20).

Chapter 20, well along in his reign, relates a case of great triumph saturated with prayer. Jehoshaphat is here a shining example.

His Dependence on the Lord (1–13)

First, his peril is clear, as a coalition of invaders is marching to attack; then he utters his prayer.

The peril he undergoes (1, 2). A scout reaches Jehoshaphat with a report of a coalition on the move to strike him. Joined together against Judah are Moabites, Ammonites, and Edomites. The invaders had already gotten to Engedi, south of Jerusalem and not far west of the Dead Sea.

The prayer he utters (3–13). (1) The fear he feels. Naturally the king was disturbed, smitten by fear for his people, his city, the temple, and all that was dear. It is not a sin to feel fear; it is a sin when we feel fear and do not look to the Lord. God is understanding. The most frequent exhortation in the Bible is “fear not,” first given by God in Genesis 17:1 and mentioned, as someone has counted it, 365 times in Scripture. That would be enough for every day of the year, and most days bring things to fear.

(2) The faith he fosters. Quickly the king devoted himself to seek God’s remedy. He called his people to fast, and summoned them to Jerusalem to seek God in unison. Standing before the assembly in front of the temple, he himself led in prayer.

Aspects of prayer frequent in biblical prayers fill Jehoshaphat’s pleading before God (6–12). The first is praise (6–8). He acknowledges, in question form, that God is God in the heavens, in control over all kingdoms (cf. Ps. 75), and has power so great none can stand against Him in battle. He affirms that one example of God’s ability was His driving out the nations from Canaan and giving it to His people in covenant loyalty. Still on a praise note, he affirms that His people built a temple there for His name, recognizing His worthiness to be praised.

The second prayer aspect is intercession (9–12a). As Solomon also had prayed, Jehoshaphat tells God that whatever peril threatens His people, they will come before His face at this house, cry to Him for safety, and gain His deliverance (9). At this moment an alliance is en route to Jerusalem, aiming to drive God’s people out from “Thy possession which Thou hast given us as an inheritance.” His intercession asks if God will not judge the enemy, admits Judah’s inability to cope with an army so large, and acclaims Him as the One their eyes are on (10–12).

The three verses just cited underscore reasons, actually, for expecting God’s intervention. Prayer needs to be voiced in faith, expecting God to do His will. He ought to act because the enemy is challenging His land and people, because He alone is able (12; cf. 6) and Judah unable, and because He is the hope of His people who fix their gaze on Him (Prov. 3:5, 6).

Much of verse 12 is not only a request for help, but an affirmation of truth and a confession of where their trust is placed.

God’s Defense of the People (14–30)

Four steps follow quickly in relation to victory.

The anticipation of it (14–17). Jahaziel is moved by God’s Spirit to anticipate triumph. He, like Jeremiah and Ezekiel, is both a prophet and a priest. His words, “thus says the Lord,” go right to the issue. He reminds them that “the battle is not yours but God’s.” He directs them in the way of approach to the enemy, and about the place where the Judeans will see the invaders coming. God will leave no need for Judah to fight this time. He alone worked deliverance at the Red Sea and at Samaria (2 Kgs. 7) and would in Hezekiah’s day (2 Chr. 32:21), and at the cross of Christ. He would work alone in this as well. Jehoshaphat’s people would merely be onlookers to testify that God answered prayer.

The awe over it (18, 19). Jehoshaphat and his people were in worshipful awe upon hearing this reassurance of deliverance. Some bowed, some fell down, all giving thanks/praise to the Lord. What God does, or what His word assures He is yet to do, ought to stimulate believing hearts to magnify His name. Why is there so little fervent prayer when we have such a great God worthy of abundant praise?

The appropriation of it (20, 21). A model of leadership here, Jehoshaphat did three things that helped his people. First, he did not stay behind but was right out there with them in the way to the enemy. Second, he encouraged them with words modeling a spirit of faith. Trust in the Lord and in the words of His true prophets, and they would be established and succeed. Third, he appointed qualified Levites to sing and praise the Lord in front of Judah’s army. The essence of their message, drifting back along the ranks to inspire others, was “Give thanks to the Lord, for His loving-kindness is everlasting.”

To act in such faith, and to sing that way, is certainly an appropriation of victory before it comes. Or, better, it is victory before victory, victory in expectation before victory confronting the enemy.

The accomplishing of it (22–30). God does it, but is able to use means He chooses. While the Judeans made the trek to the area, God removed the threat. As verse 23 explains, soldiers of two nations (Moab and Ammon) joined in attacking Edomite soldiers and cut them all down. Then those of the two nations left struck down one another. The Judeans gazed at the corpses left from the explosion that hatred ignited.

No explanation is offered for any human reasoning that may have been the Lord’s means in this. Did the soldiers so expect to overwhelm Judah that greed over how the spoils would be dealt out led to killing others who could lessen their own shares? Remembrances of longstanding enmity could have had a part. God himself is often said to work what He uses means to do, as bringing Babylon as His instrument to deal with Judah’s sin, yet Babylon acting to gratify its own ambitions (cf. Hab. 1, 2).

After gathering spoils the alliance left, the Judeans gravitated to a great praise meeting. They then gave the site where they met the name “The Valley of Beracah,” meaning “blessing.” They blessed the Lord with praises for His deliverance. Returning to Jerusalem, they brought their instruments of praise to the temple. There they would continue to worship.

The God who heard and answered prayer gained fame even among other kingdoms. For in due time they heard the news of His victory. And Judah, now free of the threat the alliance posed, had rest in safety.

Principles for prayer are rich in this episode. First, it is wise to pray rather than faint (Luke 18:1). Jehoshaphat led in acting on that. Second, it is a help to faith to remember in prayer who God really is—God in the heavens, over all peoples and able to influence them. This is a great encouragement for intercessors who plead for conversions to His glory in other lands, or at home. Third, prayer mentioning God’s temple (8) rightly focuses on this being the place of God’s name, with all it stands for. Whether in prayer today for His church as the universal temple (dwelling place), or the local church of believers (not the wood, stone, pews, etc.), or the believer’s body/ temple, the temple is the place of His name. Taking that to heart can arouse more fervent prayer.

Fourth, make prayer specific; name the details clearly and without vague generality, as Jehoshaphat specified the enemy (10). Fifth, pray realizing that attacks on God’s people are attacks against God, and He reacts to these as His challenges. Sixth, reflect in prayer that God can win a victory in whatever valid way He prefers at the time. He can do it through His people or without their lifting a finger. Seventh, steep prayer in praise ahead of meeting a crisis, while meeting it, and after the answer distills sweetly in the heart.

2 Chronicles 26:5; 27:6

Prayer and Seeking the Lord

Neither passage mentions prayer. Yet both speak of men at the time sold out to God, for whom prayer undoubtedly was a mainspring of life.

In 26:4, 5, King Uzziah is honored with one of the finest tributes in God’s word. He “did right in the sight of the Lord” whose eyes move to and fro throughout all the earth to furnish strong support to those whose hearts are perfect (soundly devoted) toward Him (16:9). This is joined with the summary that Uzziah “continued to seek God” and “as long as he sought the Lord, God prospered him.” Former governor Mark Hatfield of Oregon, a Christian, liked to keep an inscription on his desk with those last words.

In 27:6, Uzziah’s son Jotham as king “became mighty because he ordered his ways before the Lord his God.” While he followed in the obedient path of his father, he did not turn aside to a shameful failure as Uzziah did. Uzziah insisted on offering incense, intruding into the ministry of a priest, and God covered him with leprosy (27:2), though his salvation remained sure.

To have a favorable summary written over one’s life such as Jotham’s, or to a large degree Uzziah’s, is a very great blessing. Those who read of it should take to heart the challenge it issues to walk in God’s way all the way. The doing of right and the seeking of God will be flavored much in the incense of prayer.

2 Chronicles 29–32

Prayer in Hezekiah’s Reign

Prayer permeates the kingdom under Hezekiah, one of the truly good kings of Judah (715–687 B.C.). His prayerful leadership sets the tone for his people; they are revived in prayer, and even the great prophet Isaiah is a prayer example sought out.

Two other biblical passages offer parallels or details adding to the chronicler’s record (2 Kgs. 18–20; Isa. 36–39), so these will be drawn into the one summary here.

The Righteousness Of Hezekiah’s Reign (29–31)

This saturating focus is clear in at least five emphases in the three chapters. Prayer plays a large role an these as they, in turn, prepare Hezekiah and his people for prayer facing the fearful Assyrian challenge in Chapter 32.

Here are the ways righteousness appears.

The character in capsule (29:1, 2). Hezekiah took the throne at twenty-five, and reigned twenty-nine years until he was fifty-four. Verse 2 sets the overall tone of his emphasis. He did right in the sight of the Lord, right as God appraises values (cf. 1 Sam. 2:3). This represented following the good parts of the example David had patterned for those taking the throne after him.

Later, 31:20, 21 adds further summary. Hezekiah kept to what was “good, right, and true before the Lord his God.” The three areas of godliness are later a summary of a life with the fruit of light, or of the Spirit (Eph. 5:9; cf. Gal. 5:22, 23). Verse 21 of 2 Chronicles 31 comments that every work Hezekiah began in the service of God’s house sensitive to His word and in seeking Him, he did with all his heart. His devotion was fervently full, and he prospered, just as 26:5 so aptly expresses the principle.

The commands to be true (29:3–11). Hezekiah lost no time when he assumed the throne and did not drag his feet. Right away he was in action, zealous to do the will of God, “in the first month.”

Prayer, though not mentioned at this point, will exercise a pervasive influence. This will be explicit in verses 10, 35, 36, as it is certainly assumed in the capsule (2) and corrections Hezekiah fosters for God’s glory (6, 7, 11).

What does he command of his subjects? He is zealous to repair in God’s house so that it might serve God’s purpose. He calls priests and Levitical attendants in ministry to consecrate themselves and the temple for God-exalting worship. He has them think in a way opposite to former Israelites in verse 6, to do good (not evil), follow God and not forsake Him, and approach His presence rather than turn away from Him.

His impetus also entails removing uncleanness from the temple, having doors open for holy service, keeping lamps lighted, offering incense (cf. Ex. 30 and its prayer relation), and presenting offerings acknowledging the Lord.

Hezekiah is forthright in telling the spiritual leaders that former Israelites suffered distresses due to sin. His passion is to follow a covenant pledge to God in seeking His friendship toward this people in place of His anger. He charges the Levitical servants to fulfill the holy ministry God chose them to carry out (cf. Deut. 33:9). This will involve services in the paragraph immediately above. Here Hezekiah phrases it as “to minister to Him (in prayerful worship), and to be His ministers (to lead others in worship) and burn incense (in seeking His face with fragrance, cf. Ps. 141:2).”

The righteous fervor is already quite evident.

The cleansing (12–19). Responding obediently, the priests and Levites consecrated themselves and the temple. They threw out anything unclean. Within about two weeks they had completed the purge, making the temple a fit place for worship.

The celebrations (29:20–30:27). (1) First Hezekiah leads in a celebration by people in Jerusalem. These initially and officially consecrate the temple afresh to be set apart to the Lord (29:20–36). Prayer is a large part of this. It accompanies sin, burnt offerings, and peace offerings: three of the five main ones (Lev. 1–7). With the sin offerings it was natural to confess sins that God would remove from the sinners and relate to the sacrifices He accepted, in substitutionary atonement. These sacrificial animals represented, in God’s provision, Christ’s offering, which alone could take away sin (Heb. 10:4). Yet God was pleased to give the worshipers in the Old Testament days His forgiveness, as He validated the offerings by that of Christ which He reckoned in advance to their account.

Burnt offerings, totally consumed on the altar, pictured the complete sacrifice of the person to Him. Prayer was apt in this whether in the form of affirming God’s worthiness of full devotion, or one’s (or the nation’s) wishes to be yielded to Him, or in thanksgiving/praise for the privilege, or petition for being led in full surrender. Christ finally was the truest burnt offering (Eph. 5:2), and He consecrated believers to God (cf. Heb. 10:10, 14). Believers’ offering themselves in that same devoted spirit follows as a fitting response (cf. Rom. 12:1; 6:13).

Peace offerings celebrated the peace of God and peace with God which His grace and mercy provide in covenant bounty. An appropriate response is one of affirming the reality in which one exults, also in thanking/praising God for such compassionate care.

But prayer is not just involved in the offerings. It is a permeating content and flavor in the music of God’s celebrating people, led by Levites here (29:25–28, 30). It was an inspiration stimulating rejoicing in worship and in praise (29, 30, 36).

That was just the preliminary worship service. Hezekiah led in another, broader one.

(2) The Passover for all of the kingdom (30:1–27).

First comes the king’s summons to meet in Jerusalem (1–12). He sends messengers to call all in his kingdom there for the celebration.

Second are the specifics of the Passover (13–17). An assembly, a very large one, answered the call and made the trek to the temple (13). The respondents were fired up, following the tone of their leader. Their action follows in ridding altars devoted to idols from the city (14). This done, they give their acknowledgment of God by sacrifices and songs. As mentioned in Chapter 29, aspects of prayer were integral to these.

Another expression of prayer was in advocacy. Hezekiah exercised it when interceding to God to pardon those among his people who had not yet consecrated themselves (18). When he pled for His mercy, He gave it, presumably working a spirit of worship He could approve in the people’s hearts. A second example of advocacy was that of the priests in blessing the people (27). As Numbers 6:22–27 has already reviewed, their intercessory ministry was expressed in several details seeking blessing on the people they led. What they invoked from God was “heard,” reaching God and gaining His answers (2 Chr. 30:27).

Other changes in a godly trend (31:1–21). Hezekiah’s passionate example for the Lord draws the chronicler’s further descriptions.

(1) Destruction of idol objects throughout the kingdom (1). Before, God’s people took care of this in the temple and Jerusalem. Now, their spiritual courage impelled them out to other cities to conduct a similar, thorough purge. Fervency for God’s glory leads to fervency against what stands opposed to it. By the same principle, believers of God’s church are urged to put on the Lord Jesus Christ (the positive) and make not provision (the negative) for the flesh to fulfill its lusts (Rom. 13:14).

(2) Designation of Levites (2). Hezekiah designated men of Levi to minister in offerings and lead in thanksgiving/praise. Prayer is strategic in each phase as shown on Chapter 29.

(3) Distribution to temple service (3–19). The king led his people by giving to support the temple ministry and called on others to contribute as they were able. Numbers 18:8 and other passages in God’s word had called for such giving. The people gave abundantly in grain, new wine, oil, honey, and other produce, offering tithes of all. The treasure of contributions was more than enough to meet the needs of the priests and other Levites.

Prayer in praise was on the lips of Hezekiah and his leaders when they saw the amount given (8). Hezekiah directed that store rooms be allocated to hold the gifts, and Levites be named to distribute them to the proper uses.

(4) The devotion in summary (20, 21; cf. 29:2).

Reliance on the Lord Against Assyria (32)

Assyria’s mighty army is invading the land in a strike that Assyria’s annals report brought forty-six cities under their conquest. While occupied in Lachish, southwest of Jerusalem, the Assyrian leader Sennacherib sent an envoy to demand Hezekiah’s surrender before the Assyrians inevitably would conquer Jerusalem.

The threat occurs in a context the chronicler is careful not to let the reader miss. Then the drama mounts swiftly. Passages parallel or adding details are 2 Kings 18–20 and Isaiah 36–39.

The context (1). Sennacherib issues his challenge “After these acts of faithfulness” by Hezekiah and his people (2 Chr. 29–31). This is important, for God’s principle is that His eyes move through all the earth that He might show Himself strong in behalf of any whose hearts are perfect before Him (2 Chr. 16:9). This is of the same essence as Abraham walking with Him, then “after these things” (Gen. 22:1), God put him to the most difficult test, asking that he offer his son.

The capitulation at first (2 Kgs. 18:13–16). In Hezekiah’s fourteenth year (701 B.C.) Sennacherib began his conquests nearby. Jerusalem’s king initially agreed to pay tribute if Assyria would back off. This he did in all the silver in the temple and the royal treasury, plus gold stripped from the doors of God’s house.

This rich plum was not enough to gratify the lust for gain working in the greedy enemy. An envoy returned to demand total surrender (2 Kgs. 18:17–37; cf. “The Challenge” following).

The counsels to withstand Assyria (2 Chr. 32:2–8). Hezekiah’s counsels included steps of natural preparation for siege (2–6) and strengthening in spiritual resources (7, 8). It is right for believers to do what they responsibly can do, yet trust in God to do what lies beyond their ability to perform. This is like a preacher praying for God’s almighty help, and working diligently with God to get his message prepared.

Natural steps here include plugging springs outside Jerusalem to conceal water that could aid besiegers, fortifying the city walls, making further weapons and shields, appointing leaders to have charge during battle, and other tactics.

Strengthening spiritually involved Hezekiah’s counsel to his assembled people. This coordinates two emphases.

(1) Exhortation to be strong (7). He challenges his people to be strong and exercise courage expecting to win. The issue will not be decided on the basis of the Assyrian king’s formidable nature or the great army he commands. The defenders have a resource to allay their fear.

(2) Encouragement from their Source (7, 8). Hezekiah says two things to reassure his hearers. They can take heart in having a greater strength defending them than the power of the Assyrian god, “for the one with us is greater than the one with him.” John the Apostle reminded believers of the same essential truth: “You are from God, little children, and have overcome them (false prophets peddling error); because greater is He who is in you than he who is in the world” (1 John 4:4). Similarly, Hezekiah says that Assyria has only an arm of flesh (human means), “but with us is the Lord our God to help us and to fight our battles” (cf. 2 Cor. 3:5).

In the present age, believers have counsel for facing a greater foe, not Sennacherib, but Satan (Eph. 6:10–20). In this, they, too, have a battle resource: they need to be “strong in the Lord” and to be “praying always.”

The challenge by the Assyrians (2 Chr. 32:9–19; 2 Kgs.18:17–37). Sennacherib sent ambassadors back to deliver his threats and terrify the Judeans into surrender. These really are one long series of insults that belittle God. They make vividly clear who the invaders are ultimately challenging. The challenge defames God in at least four ways.

(1) Death is what trusting God will get the Judeans. For rather than deliverance, they will die by hunger and thirst, their God powerless to defend them (2 Chr. 32:9–11).

(2) Defeat of God already is apparent in His inability to stop Hezekiah from taking away His high places and altars (12). This argument is based on ignorance of the real explanation for the removal—false worship devoted to other gods. The enemy loves to distort truth, and often dupes the unwary by clever mind games.

(3) Destiny sure for God. Other gods of attacked nations were unable to defeat the lethal Assyria. God will have to get in line and fall when His time comes (15). This huge error degrades God to the level of idols (17–19).

(4) Deceit in claiming God’s backing (2 Kgs. 18:25). The Assyrian commander purports to have God’s directive to destroy in Judah. God does sometimes use other nations in judgment on His people, as often in Judges and later with the Assyrians against the northern kingdom and Babylonians versus Judah. But in the context of a righteous focus in Judah this is probably a twist of the truth to incline Judeans to yield as if even God is capitulating, realizing that defeat is inevitable.

What will be Hezekiah’s response to such a challenge?

The calling on the Lord. The chronicler in verse 20 says that Hezekiah and Isaiah prayed. But 2 Kings 19 provides detail in four phases.

(1) The assurance from Isaiah (1–7). Hezekiah did three things in deep distress. He tore his royal clothes and covered himself with sackcloth, gestures of mourning before God. He also went into the temple to seek the Lord in prayer.

Soon the king dispatched Eliakim, governor over the palace, Shebna the scribe and elders of the priests to visit Isaiah with a request for prayer. Assurance is the keynote of Isaiah’s reply, though his prayer is not mentioned, only assumed. He gives them a bright, upbeat word from God.

First, Isaiah’s pronouncement from the Lord is calming (6). Hezekiah need not entertain fear. There is no panic with God, and He would have the king and his people know His peace. Second, Isaiah’s word is clear (6). He perfectly understands that Assyria is hurling its challenge in God’s face. He conceives of it as blasphemy, defaming the Lord’s reputation. Third, the prophet’s counsel is certain (7). He promises to put a spirit in Sennacherib so that he returns to Assyria and dies by the sword.

The appeal of Hezekah (2 Kgs. 19:14–19). Isaiah’s counsel came back. Then the Assyrian commander sent a threat letter to Judah’s king. It again defames God as tottering on the verge of collapse as other nations’ gods have bitten the dust (8–13). Hezekiah’s prayer in the temple is a response to the defiance.

(1) His spreading the problem before the Lord (14). He unrolls the scroll of ultimatum before he prays. In any age it is a good idea to do this. Today, by the same essential principle, one can lay out a missionary report telling of need, open a prayer journal list, or spread out a letter expressing some matter that provokes concerned prayer. The writing here is the enemy’s letter that boldly demands surrender, but believers today can bring their own challenges to God.

(2) His supplication over the problem (15–19). Several key aspects of prayer appear as Hezekiah talks with the Lord.

First, he praises God. He extols Him as enthroned above the cherubim in the most holy place, the all-powerful God, God alone, creator of heaven and earth (15). Second, he petitions for God’s ear to hear, His eyes to see, and His mind to take this as a challenge against Him, for it reproaches Him, the living God (16). Then he affirms the Assyrians’ wreckage of nations and false gods, and the truth that the gods were helpless gods, merely the work of men’s hands, of wood and stone. They were unworthy of trust, and so they have been destroyed (17, 18).

Finally, Hezekiah petitions again (19). His request is that God will deliver His people from Sennacherib, and his reason is a God-glorifying one. His vision is that people of the kingdoms will be brought to see that God alone is God.

The answer through Isaiah (2 Kgs. 19:20–34). Word reaches the king from the prophet. At the outset Isaiah says from God, because you prayed, I heard. Then he details God’s answer in two steps.

(1) The despisal He sees (21–27). God sees Assyria’s despisal of Zion, His people and place (21), and in despising Zion’s God (22–27). He is closely identified with His people. The Assyrians’ challenge is ultimately a reproach against Him. The invaders’ ego has seduced them to boast of military conquests, but they actually do so only because God has permitted them the opportunity. He is provoked by their haughty raging that drags His glory in the dust.

(2) The devastation He plans (28–34). God will turn the invaders back to the trail to Assyria. Isaiah pictures this answer to prayer as the Lord’s putting His hook in the enemy’s nose and bridle in their lips, as a land or sea creature or a horse is turned, mastered, and brought to submit.

This answer to prayer will mean, for Judah, abundance of food in a land cleared of the enemy (29). They will be rooted securely in their land, not taken off as captives. The Assyrian army would not be able to besiege Jerusalem, throw up a shield or a mound, or even shoot an arrow there (32).

God’s reason for such an answer to prayer then appears (34). “For I will defend this city to save it for My own sake and for My servant David’s sake.” This no doubt means for the display of His own honor in compassion that upholds His covenants with Abraham and David (Gen. 12:1–3, 7; 2 Sam. 7:12–16). It also includes His honoring of His own reputation as God against estimates that rated him no better than the gods. For David’s sake refers to validating the comfort David took in God keeping His promise to him, and His faithfulness to carry it out.

The commitment of God to His people (2 Kgs. 19:35–37). True to His word and in answer to prayer, God sent an angel who took the lives of 185,000 Assyrian warriors in one night. This seems to have cut down the top brass and most honored soldiers (2 Chr. 32:21).

The next morning, enemy survivors must have been seized in the cold grip of panic. Such a massive loss portended even further widespread death if they lingered at their encampment. Sennacherib ordered his forces to beat a hasty retreat out of that region and back to Assyria. The armies slunk away like whipped dogs that have their tails between their legs. Twenty years later, in 681 B.C., Sennacherib himself was slain by his older sons, probably in an attempted coup. For he had bypassed them to give the throne to a younger son, Esarhaddon. His death by sword fulfilled Isaiah’s prediction in 2 Kings 19:7.

That God defended His people here is His faithful answer to prayers in the context. At the same time it also answers Solomon’s earlier prayers for those who look to God in His house and trust Him (2 Chr. 6:28–31). And it keeps His promise in another famous passage (2 Chr. 7:13, 14).

The celebration of victory (2 Chr. 32:22, 23). These verses follow up the deliverance in two ways. The first is in summarizing the victory just given by the Lord. He has done what He said He would do when conditions were met (2 Chr. 7:14). The second is in a scenario of celebration. God’s display of His Godhood prompted joy in many to bestow gifts to honor Him, and also Hezekiah. These probably came both from people of Judah and those of other nations that wanted to be in good favor with a people that such an awesome God helped. The principle, for other people, would be like Nebuchadnezzar’s conferring gifts on God through His man, Daniel (Dan. 2:46–48).

The Request For Healing (2 Chr. 32:24–26)

Hezekiah faced the towering threat of the Assyrians and saw God deliver; now the Bible gives more on his life of prayer during the crisis (2 Kgs. 20:6).

Two other passages providing additional detail are 2 Kings 20 and Isaiah 38.

The sickness threatening death. The king was bedridden with a sickness that appealed for his life (24). At this point it is good to turn to Isaiah 38:1–8, and follow its greater detail.

Isaiah visited the king with a two-part message from God.

(1) His appeal for Hezekiah to get everything ready while he had the time (Isa. 38:1).

(2) His announcement that he would soon die. Hezekiah was only thirty-nine at the time, fourteen years into his total of twenty-nine (2 Chr. 29:1). He did not know of the total yet, and this news from God through His spokesman brought him to deep distress. Sometimes man’s extremity is God’s opportunity to show His grace.

The supplication pleading for life (Isa. 38:2, 3). Hezekiah’s fervent prayer has three facets.

(1) His asking. He is obviously asking, in the plea “Remember now, O Lord,” for healing now that shows God’s remembrance of his past faithful life (cf. 2 Chr. 29–32). The petition is never stated explicitly in 2 Chronicles, but is in Isa. 38:10–20. How does he voice it?

First, he affirms grief over dying (Isa. 38:10–14c). In the middle of his life, he reasons that he is to die, losing years he still could have. This would remove his privilege of seeing the Lord in the land of the living. It also would end his seeing men in the present life. He thinks of two scenes picturing what such departure will be like. Death is like a shepherd’s tent pulled up for the move to the new site (cf. 2 Cor. 5:1), and similar to the weaver rolling up his unused cloth that he has cut from the loom.

The Judean king affirms his grief that God is bringing his life to an end at any time, day or night. He mourns as the swallow, crane, or dove voice their chirps or moans. His eyes gaze wistfully to the heavens, waiting as a desperate man for God’s help.

The second portion of his supplication is an appeal for grace that can give life (14d-16). Urgent in his distress, he asks God to be his security, restore him, and give him longer life. He is very specific.

Third comes his acknowledgment that life is from the Lord (17–20). In this the king stresses God’s care up to now (17), his losing the privilege of thanksgiving in the sense that people on earth know it before they die (18, 19), and his confidence that God’s answer will be in extending his life (20). Due to this bounty, he expects to praise God in songs accompanied by music of instruments throughout his life in God’s house.

(2) His argument. The king does not argue in animosity, opposing God. But he does do what the preacher Charles Spurgeon counseled as a God-glorifying thing. He sets forth before God his case, his argument, his reasoning behind the desire (2 Kgs. 20:3; Is. 38:3, 10–19).

Hezekiah longs that God would remember his walk in faithfulness that reflected a heart of soundness or integrity spiritually (2 Chr. 29:2; 30:20, 21). Both in the character of his way and in the conduct of his works (“done what is good”) he could plead a good testimony for God’s glory.

(3) His accompaniment. He “wept bitterly,” not bitter at God in distrust due to his predicament, but distressed over death requiring him in his prime. Sobbing can be all surface show, staged for effect to manipulate, “crying over spilled milk” or just emotional self-pity. Even unbelievers shed many tears. But tears can also be a sincere expression of being moved deeply for what will honor the Lord. God says later that not only has he heard Hezekiah’s prayer, but he has seen his tears. So He must have viewed them with approval.

The sign marking the answer (Isa. 38:4–8). Isaiah himself probably prayed, and received God’s answer relating to Hezekiah. It can be related in three phases.

(1) God’s accord with the request. God grants His accord as the God of Hezekiah’s father, that is, his ancestor David. This is probably to remind the king that the latest mercies to him also relate to God’s faithfulness to keep the covenant with David (2 Sam. 7:12–16). It is a sobering thought that when God answers one’s prayer, He can also be considering others in the larger picture, not just him.

So the Lord assures the king by Isaiah, “I have heard your prayer.”

(2) God’s addition of years. He gives the king fifteen more years, from age thirty-nine to fifty-four. God originally had his life planned certainly, and was not now correcting that plan. Man did not know the set plan, unchanging from God’s standpoint. So, in the king’s own grasp of things fifteen more years were added from the time of his sense that death hovered near, and his prayer. God spoke of these from Hezekiah’s standpoint.

Hezekiah would fail the Lord in those years, to some extent. He no doubt did in foolishly showing Babylonian diplomats His enticing treasures (Isa. 39:1–8). Hezekiah misused his extension of life by pride in his resources (2 Chr. 32:25). But every believer is imperfect before God in the last analysis, even David and Daniel (cf. Dan. 9:4–19). As verses frequently review other imperfect leaders as examples of godliness overall, Hezekiah fit this to a large degree.

(3) God’s attestation. To confirm his answer, God pledges a miracle. It features a stairway near Hezekiah’s palace, upon which possibly an arm cast the declining sun’s shadow, so indicating the time. In the miracle, the shadow went the opposite way ten steps or degrees.

If God were not able to work a mighty miracle, the first verse of the Bible could not be true. But He can, and it is. Whether by some local miracle (as Egypt’s plagues) or by a broader one, He caused the shadow to return against its normal course. Upon reflection, this miracle is no harder for Him than His predicting the demise of the seemingly invincible Assyria in Judah, then taking away 185,000 soldiers in a single night.

Which principles of prayer greet the mind from the entire record of Hezekiah in the three passages?

First, a godly life overall is a great secret to effective prayer. So it was for Hezekiah. Second, spiritually uplifting music can be a genuine stimulant to prayer, as in praise or any aspect. Praise can freshen the life, clear the vision to glorify the Lord, and be a catalyst for thinking in harmony with what honors God in any aspect of prayer. So the person praising Him can often think of matters about which to affirm, confess, petition, or intercede. Third, the prayer life must be stationed on and seasoned by God’s word. Hezekiah’s was set in the law and commandments that expressed the Lord’s way.

Fourth, one’s prayer life can be directed on a path of impacting others for the Lord. Hezekiah was concerned for God’s priests and other Levites, then for all of his kingdom. Fifth, the fervor people gain from a true model in prayer can ignite them to go out and change their world. Hezekiah’s people went out to all the kingdom in zeal to foster worship to Him. Sixth, victories in prayer today can prepare the heart for victories in the future, though they do not guarantee them (cf. 2 Chr. 32:1). Seventh, stand unequivocally for the Lord and He will stand as a strong one for you (2 Chr. 32; 16:9; Ps. 84:9–11).

Eighth, if one is to blaze a trail exalting God, he will need to get tough in throwing out the idols. Ninth, spiritual leaders, in a special sense, are chosen by God to lead the way in godliness as Hezekiah does and as he challenges the priests and Levites to do.

2 Chronicles 33:12

Praying Before It Is Too Late to Pray

King Manasseh succeeded his father Hezekiah and reigned fifty-five years, the first eleven as a co-regent (697–642). He was very wicked but repented to live righteously in his twilight years.

His Pursuit of Sin (33:1–11)

Manasseh went all out in a pattern of evil so intense that verse 9 (cf. also 2 Kgs. 19:9) rates his misleading of his people as worse than that of heathen kings Israel had conquered. He rebuilt high places to devote to idolatry, and set up altars honoring Baal even in God’s house where His name was to be revered. These altars fostered worship of all the starry host. Contrary to God’s detesting child sacrifice (Deut. 12:31; Jer. 7:31), he offered his sons in fire ovens to the god Molech near Jerusalem.

The rampant sin even sponsored witchcraft, catering to divination, sorcery, and traffic consulting mediums and spiritists like the one King Saul sought out (1 Sam. 28). That insult to God, in place of respectful prayer to Him, had caused God to take Saul’s life (1 Chr. 10:13, 14). Also a slap in God’s face was Manasseh’s intruding of an idol he made into the house God endorsed for His own name.

Angered at such misuse of life and opportunity, God judged Manasseh and Judah by letting Assyria’s Ashur-banipal (648) conquer. The victors took Manasseh as a captive to Babylon. Their gestures of humiliation and pain to him were a hook in his nose as a ring is used on a bull, and fetters further reduced the king to helpless anguish.

His Prayer in Submission (12, 13)

God used this pressure as “a wake up call” to stir the king to repentance. The change can be traced in four facets.

The anguish (12a). Manasseh, in distress, took a serious and proper look at values. How often when a person is brought to the end of himself, he is ready to do business with the Lord. How good of God to work that which leads to such a benefit.

It would be deeply deflating to the king to be led by the nose, subject to scorn and seeming to have no hope.

The asking (12b, 18, 19a). A person may harden himself and get even more adamant against God in difficulty. He might put forth a stoic stiff lip and last out the ordeal without turning. However, Manasseh does a third thing. He submits to God in tender prayer, pleading to receive His mercy as the tax collector would in Luke 18.

The attitude (12c). Along with prayer, Manasseh humbled himself in an intense earnestness. When brought to a reckoning, he saw where true values were found and prized God’s pardon and a righteous walk His grace can help one accomplish. This is so different from many of the kings of the north and south who persisted all the way in sin.

The answer (13, 19). God was inclined by the king’s heartfelt prayer and heard it with a positive response. The Lord forgave Manasseh, as Isaiah had promised from Him (cf. Isa. 1:18). God was also following His promise that when the people humbled themselves, prayed, and sought His face, He would hear and heal them (2 Chr. 7:13, 14).

His Pattern of Sensitivity (14–17)

Many seem to repent, but immediately or later drift on in sin without convincing indication that the change was really serious. It was not so with this man, whom God allowed to be reinstated at Jerusalem. Along with his military reinforcements for Jerusalem, he was spiritually zealous for righteousness. Fruit reflecting this was his removal of idols from God’s house and altars devoted to false gods. His sensitivity for the right also showed in his positive recognition of God’s altar before the temple, where he sacrificed peace and thank offerings. As has been noted, peace offerings as outward acts should be joined with prayer of inward faith sensitive to the peace God gave. Prayer also accompanied thank offerings when a worshiper expressed gratitude for God’s kind provisions (cf. Lev. 7:12–13).

A third way Manasseh showed a continuing godly sensitivity was his requesting his people to serve the Lord. That could have some good response, but righteousness cannot be forced and people make up their own minds, as Manasseh had. Sin, long entrenched in hearts, would persist. Though God pardoned Manasseh individually, He announced that He would carry out judgment on the southern kingdom (2 Kgs. 21:12–15). This is for the sin of many, “because they have done evil” (15).

Principles of prayer stand in bold relief. First, prayer, even in a dramatic turnabout, cannot undo sin’s damages left in one’s work and in human lives. Forgiveness is true, yet reaping what we sow is also true. A person who ruined his health by sin can repent and be gloriously pardoned forever, but his body still reaps results of sin’s toll. Second, a situation of anguish may be the backdrop for God bringing a person to prayerful repentance when he comes in brokenness, tender to deal with God in humble need. Third, no matter how deep one’s sin, God is able to forgive if the person is truly open to draw near. Even the ability to draw near is of God’s gracious inclining (John 6:44).

Fourth, God does not require a guarantee of a changed lifestyle as a condition for His gracious forgiveness. He does not give it in merit for works. At the same time when prayerful response to Him is genuine, the spiritual change of heart does lead on to works God’s grace sponsors in the life. The works can never earn any acceptance, but carry out another purpose, manifesting allegiance that is real.

These are stimulating reminders as prayer passages in Chronicles come to an end (cf. Josiah earlier).

OLD TESTAMENT

VOLUME 2

{EZRA THRU MALACHI}

AN EXPOSITION

ON PRAYER

IGNITING THE FUEL TO FLAME OUR

COMMUNICATION WITH GOD

DR. JIM ROSSCUP

Prayer in Ezra

Introduction

A survey of the book shows that prayer permeated the life and ministry of Ezra the scribe (scholar). But first, an orientation to salient background helps give perspective.

The Name

Ezra, God’s main leader in the book, has from earliest times been seen as honored in the title. He came to Jerusalem in Chapter 7 and is at the center of events in 7–10, plus being prominent in Nehemiah 8 and 12.

The Author

Foremost among possibilities is Ezra, as already stated in the introduction to 1 Chronicles. Usually those who favor this say he wrote both books, Ezra and Nehemiah, and Chronicles. Some ancient voices claim his authorship. The Jewish historian Josephus does so in Against Apion (1:8). Baba Bathra 15a of the Jewish Talmud held it, and the early Christian writer Jerome took the view in his Preface to the Commentary on Galatians.

Ezra refers to himself in the first person (7:27–9:15). He was imminently skilled as a scholar to take up the task (cf. 7:6, 10), and was a priest and scribe of God’s law (7:21). Other reasons appear in 1 Chronicles (Introduction).

The Date

A time around 440 B.C. is probable if Ezra did write the book. Chapters 7–10, where he is in view, occur after his coming from Babylon to Jerusalem in 458. His work intertwines with that of Nehemiah, who came to Jerusalem his first time in 445/444 (Neh. 2:1–8) and after a return to the Persian palace a second time around 433 (13:6). Ezra appears in the Book of Nehemiah also (8:1–9; 12:36). The tie between the two leaders suggests a writing date at least after Nehemiah first came in 444 and possibly as probably as late as 433 (Neh. 13:6) or after.

Ezra 1–6 details the Jewish return to build the temple under Cyrus’s decree of 538, and the completion of God’s house in March 515 (6:15). If Ezra wrote these chapters, he had resources at hand (cf. 1 Chr.) for Persian decrees, Jewish genealogies, and so on before his coming to Jerusalem in 458.

The Setting

Ezra 1–6 begins in 538 as the seventy-year captivity of Judah that Jeremiah predicted (25:10; 29:11) is drawing to a close (605–536 B.C.). Daniel 9:2 and Haggai 1, 2 also have that span in view as it reaches its end.

Daniel’s prayer appealing for God to restore His people, their city and their temple (9:4–19) went up to God about 538 also (cf. Dan. 9:1, 2). God’s immediate answer pledging restoration came in 9:24–27. It touches in part on restoration as of city and temple (25), but its perspective reaches on even to a more ultimate restoration synchronizing with many prophecies of a final restoration to the land of the covenant (Jer. 31:31ff.; 32–33; Ezek. 34, 36–37, 39, etc.).

Authorized by Persia’s potentate Cyrus to return (Ezra 1), Israelites needed to rebuild. They worked to complete a new temple and restore vital worship and covenant obedience in the place of disobedience that had brought the captivity. The recurring subject in Ezra is rebuilding the temple (by 515 B.C., 6:15), whereas that in Nehemiah is rebuilding the city and its wall (444, Neh. 6:15).

The temple required more than twenty years to rebuild. Involved in this was a beginning about 538–536, later a curtailment of work backed by Cambyses III’s Persian decree (Ezra 4:17–23), and still later a resumption that Darius I Hystaspes’s decree sponsored in 521/520 (Ezra 6:1–12). Finally the temple was complete in 515. By contrast, with Persian support as well as the Lord’s, Nehemiah led the rebuilding of the city and wall in fifty-two days (Neh. 6:15).

Prophets strategic in stirring zeal for temple rebuilding (Ezra 1–6) were Haggai and Zechariah, authors of the two Minor Prophet books (cf. Hag. 1; Zech. 1:4, 6, etc.). Joshua the high priest and Zerubbabel the Jewish governor at Jerusalem under Persian authority were prominent during temple reconstruction (Ezra 1–6). Later, Malachi, who wrote the Minor Prophet book, spoke of conditions during Nehemiah’s and (in the overlap) Ezra’s service. The Book of Esther chronicled events that fit in another part of the Persian Empire during a fifty-eight-year gap (515–458/457) between temple completion and Ezra’s later coming to Jerusalem.

The Outline

I.   The Return Under Zerubbabel (1–6)

II.  The Return Under Ezra (7–10)

Ezra 3:10–13

Praise for the Temple Foundation

The Completion of the Foundation (10a)

This milestone, reached in about 536, was a major step forward in rebuilding the temple to replace Solomon’s temple destroyed by Babylonians in 586 (Jer. 39, 52). Zechariah 4 speaks of God’s power enabling workers to do the temple work (v. 6). It assures that Zerubbabel, the Jewish governor, will overcome a mountain of difficulty in God’s sufficiency (7). Blessed by God, he will place the top stone to complete the entire temple. It is a certainty by God’s word, validating that Zechariah speaks as His mouthpiece (9).

The Celebration of the Priests (10b, 11)

Prayerful music by priests and Levites led the jubilation over the success in the first phase of rebuilding. Trumpets and cymbals filled the area with their sound, and the priests and Levites were pacesetters in praise. They were following the pattern King David had established for temple worship.

Verse 11 adds that they lifted their voices in song to the Lord, giving him a tribute for His blessing the work. Another keynote besides praise, or a part of it here, was the prayer aspect of affirmation. The worshipers affirmed the reason behind their praise to God. It is that He is good, showing loving-kindness to Israel forever. This is in faithfulness to His covenants with Abraham (Gen. 12:1–3, 7) and David (2 Sam. 7:12–16), pledging gracious compassions to His covenant people.

Not only priests and Levites, but the other people who cared about the temple joined in the prayer of praise. Their shouting in a loud voice came from an aroused gratitude to the Lord.

The Crying of the Elderly (12, 13)

The momentum of it. Senior citizens such as priests, Levites and heads of families cried with “a loud voice” as others erupted in joy with “a great shout.”

The motives in it. A mingling of emotions may have found expression in this intensity. To some, the reaching of this great stage (the foundation laid) was a matter of jubilation in a new beginning after years without the land, the city, and the temple. To others, especially older ones who had looked on Solomon’s temple before Babylonians laid it in rubble, joy in the present was mingled with an inevitable comparison (Hag. 2:3). The new temple, as wonderful as it was so far, seemed as nothing in comparison with the magnificence of the house Solomon led in building. They could remember the temple’s splendor (1 Chr. 22:5). Sadness in a letdown and joy in the beginning of a new temple joined in their emotions.

A few principles emerge naturally. One is that God’s loving goodness is a great prompter of fitting praise. Whether in individual prayers or corporate expression, as in this case, the Lord’s name is to be praised (Ps. 113:3). A reflection on His benefits can kindle a spontaneity in prayer even for the believer struggling to grow in prayer. Another principle is that accompaniment of musical instruments and talented leadership can stir God’s people to intense praise. Third, it can be highly appropriate and in accord with sobriety to shout in jubilation over what God has done or helped us do. Many believers need to cultivate more passion, fervency, or gusto in praising the Lord who is worthy.

A fourth guideline is that a mingling of different emotions can have a part in true worship pleasing to God. To praise and thank Him for present blessing can glorify Him. Likewise, to sob in zeal that remembers blessing from an even grander blessing (such as the former wondrous temple) can honor Him. The question to ask oneself is, “Does my motive exalt God though I realize the truth of a comparison with earlier blessing, or am I showing an ungrateful, sour note over the present blessing?”

Ezra 6:10

The Rightness of Praying for Unsaved Leaders

King Darius I (the Great) issued a decree (521–520) supporting Israelite resumption of temple building after a lapse since about 536. He even asked that God’s people pray for the life of the king himself and his sons (cf. 7:23; 1 Tim. 2:1–4).

Confirmation of Darius to Resume the Temple (1–9)

Background for this is in Chapter 5. God’s prophets Haggai and Zechariah challenged the Israelites to build again. Haggai 1 shows that those at Jerusalem had slumped into a complacent, materialistic mood. They were zealous to build nice houses for themselves but did not have a value system aroused to resume work on a house for God. They were failing, too, to experience blessings due to living at a distance from the Lord. So God’s spokesmen stirred them to arise and build.

Joshua, the high priest, and Zerubbabel, the civil governor, began a renewed effort on the temple. This drew a challenge from enemies such as another governor, Tattenai and his henchmen, who called into question the Jews’ right to build, holding it to be against Persian policy. In God’s providential overruling, this proved to be a help in the long run. For when the opposition reached King Darius, he commanded a search to see if any Persian decree authorized the Jewish project (6:1).

This archives study led to recovery of the decree by Cyrus (2 Chr. 36; Ezra 1), giving a mandate for the work. Cyrus recognized the legitimacy of the house of God at Jerusalem and sacrifices there. He also ordered its rebuilding, specified its size, and agreed to donate Persian supplies to carry it out. He validated returning temple vessels from Babylon to the temple. At the same time, his decree commanded those contesting temple reconstruction to desist from such efforts, even fulfill support to sponsor the work.

Concern of Darius for Prayer (10)

The Persian leader expressed in his edict two further points totally favorable to rebuilders in Jerusalem.

His approval of the sacrifices. Darius wanted the people at Jerusalem to be free to offer sacrifices acceptable to their God. He had some understanding of how they viewed God, for he, like they, calls Him “the God of heaven” (9, 10). This phrase had been in the decree of Cyrus (1:2), and its impression was fresh in the present king’s mind. Cyrus had died only a decade before (530), and another Persian, Darius, king of Babylon, had said in a decree about 538–537 that this God “performs signs and wonders in heaven and on earth, Who has also delivered Daniel from the power of the lions” (Dan. 6:27).

Besides this, his reading of the Cyrus decree (Ezra 6:3) informed the present Darius that Jews offered sacrifices at their temple. His own edict called for providing bulls, rams, and lambs for sacrifices, and wheat, salt, wine, and oil to be used in offerings (9). He was completely approving, and he wanted the God of the Jews to find the sacrifices acceptable.

As God had worked in Cyrus to fulfill Isaiah’s prophecies in restoring this people (Isa. 44–46), He without doubt also inclined Darius to favor them in harmony with His will announced through Haggai and Zechariah (Ezra 5:1).

His assistance by their supplications. Darius desired that the people of this God “pray for the life of the king and his sons.” That Jewish prayers could have contributed much to his well-being may show up in his long reign (521–486). A son, Xerxes, also had a lengthy tenure (485–465), though neither king lived in righteousness.

Other Scripture, too, mentions prayer for pagan leaders (7:23; Jer. 29:7; 1 Tim. 2:1, 2). Jesus would counsel believers to pray even for those who mistreat them (Luke 6:28).

The Caution of Darius for Obedience (11, 12)

So firm is the Persian in authorizing temple rebuilding that he specifies a stiff punishment to anyone who violates the decree. He said that those enforcing Persian law would draw a timber from the lawbreaker’s house, impale him on it, and make his house a heap of debris.

He is aware that God caused His name to dwell in the temple, and he respects this. This is significant, for many Israelites themselves, even kings, prophets, priests, and Levites, had not honored the God of the temple (Ezek. 22:25–31). Darius utters a prayerful invocation to God himself. May this God—not merely Persian law—defeat any persons who try to act against building of the temple (12).

Completion of the Temple (13–15)

Work goes on, incurring blessing in two ways.

Support for building. This comes from the former Persian opponents, zealous to be free of any fault that Darius had warned about. It also came from elders of the Jews leading in the project and the prophesying of Haggai and Zechariah to encourage builders. This passage does not also mention Joshua the high priest and Zerubbabel the civil governor, but they, too, were key agents in building. The prophets’ books make this clear (Hag. 1, 2; Zech. 3–4, etc.).

The greatest support, however, came from the Lord of the covenant who was blessing as He had promised (Gen. 12:1–3). He worked through Darius, the provincial leaders, the prophets, Joshua, Zerubbabel, and the many others at Jerusalem.

Success in building. Verses 14 and 15 both affirm this. The first says that the builders “finished” and the latter says “the temple was completed.” The date is in February–March, 515 B.C.

The account testifies that the success was in harmony with God’s command given through His prophets (as Hag. 1:8). What He commands, He gives sufficiency to carry out successfully.

Celebration over the Completion (16, 17)

Prayer seems to be integral here in different ways.

Prayer in the spirit (16). The returned exiles celebrated with joy. This was in their attitude and undoubtedly would also find expression in prayer. This is natural in the prayerful aspect of affirmation commemorating what God had made possible. Prayer in thanksgiving/ praise also would be apropos. This becomes obvious in the sacrifices.

Prayer in the sacrifices (17). Bulls, rams, and lambs were used in burnt offerings for which Darius supplied them (9). These, as in many other Old Testament passages, were consumed totally on the altar. They were apt substitutes in place of the worshipers, for whom they pictured total personal abandonment to the Lord (cf. Rom. 6:13; 12:1). It would be right in the spirit of things to pray in affirmation of their intent to be devoted to God, in petition for His enablement, and in thanksgiving for His bringing this success about.

A sin offering was part of the sacrifices as priests presented twelve male goats. These were “for all Israel,” for people of all twelve tribes, to atone for sin. This was in the spirit of Leviticus 16 (cf. the discussion of prayer there). Prayer with a sin offering would be meaningful from priests representing the others, and the others themselves. It was an expression of confession regarding sin and an affirmation of the desire to be free of guilt.

Such offerings, meaningful at the time and also in God’s design, pointed forward as tokens picturing the greatest offering by Jesus Christ. He became the perfect and infinite burnt offering devoted to God and even sanctified believers to God (Heb. 10:10, 14). His expression elicits their voluntary response in offering themselves to God in love (Eph. 5:2). As the infinite sin offering, He took away sin once and for all of those who trust Him (Heb. 9:23–28).

The blood of bulls and goats could not take away sin, though these could be tokens God accepted “on credit” (that of Christ’s cross) for forgiveness at the time. Christ alone could take sin away (Heb. 10:4).

The Israelites at the temple dedication did not realize all the later fulfillment. But they did respond to God in prayerful worship according to what He had revealed to them by that time.

Commencement of the Temple Ministry (18–22)

Now that the temple was completed and dedicated, regular ministry could continue in it. Two immediate expressions show how ministry started off on the right note.

In priestly orders (18). A well-organized pattern of priestly service to cover all situations and times was set up. This followed David’s devoted designations (1 Chr. 22–26, 28–29) and had the priests and Levites leading spiritually as God led Moses to declare (Lev. 8–10; Num. 3:6; 8:9, etc.). This leadership could guide Israelites by prayerful example and in every act of service (cf. Num. 6:22–27).

In Passover observance (19–22). Perhaps the last time worshipers at Jerusalem had celebrated the Passover was under Josiah’s godly guidance (2 Kgs. 23:21–23). Now they do as God commanded them in Exodus 12, after a long lapse. Joined closely with the Passover were the days of Unleavened Bread.

The ultimate fulfillment of the meaning of Passover is in Christ, our Passover (1 Cor. 5:7). He was the ultimate Passover lamb fulfilling Exodus 12, and He leads His people in separation to God as the Unleavened Bread pictures.

One vital feature of this was the purifying of the priests and Levites and the other people following their lead. They put away impurities of the nations and drew near to God seeking Him. Prayer aspects fitting to this were confession in separation to God as He had separated Israel to Himself, away from the life of Egypt; thanksgiving for what He had done for their people in Egypt and was still doing for them; affirmation of truths they knew of commitment to Him; petition for His help in living according to their commitment; and at least on the part of the priests, intercession for those they led to worship God aright and have His blessing (cf. Num. 6:22–27).

Another prominent characteristic of the observance was the prevailing joy. This receives note three times in 21, 22. The stimulus of the joy is defined. God had caused it and had turned the heart of Assyria’s king in their favor to encourage building of the new temple. To call Darius the king of Assyria is not inaccurate; his rule as a Persian king was in the area where Assyria had long controlled until its fall to Babylon in 609 B.C.

Principles of prayer fill the account. First, God works to fulfill the will that His prophets declare (5:1; 6:14). Prayer in Scripture is always related closely with His will and is a part of it. Second, God is able to overcome any opposition to His will, as He defeated enemies trying to halt the rebuilding. Third, God works His influences even in pagan potentates to incline them to do His will (6:22). He is just as sufficient today.

Fourth, the request of Darius for prayer is in line with God’s will that His people pray for unbelievers (6:10; 7:23, etc.). Fifth, what God wills that His people do, He can bring through to success (6:15). Sixth, the blessing of God’s support in doing His will brings joy. Seventh, God desires separated, purified lives from His people.

Ezra 7:27, 28

Praise for God Working in a Pagan King

Ezra’s first prayer in the book follows a context of the Persian King Artaxerxes supporting his people by a decree.

The Preparation of Ezra (1–10)

Four emphases show this man’s preparation to undertake a work for God as he moves from Babylon to Jerusalem.

His time (1). Even the time in which Ezra rose to leadership was one God controlled as the great “I AM” (cf. Ex. 3). “After these things” of Chapters 1–6, when God had providentially moved to effect His will, Artaxerxes is on Persia’s throne (465–444), succeeding Xerxes. God finally is the One who puts kings on the throne or takes them away (Ps. 75:6, 7), leaving no legitimate room for men’s lustful pride (vv. 4, 5). Artaxerxes was in charge by God’s permission, a part of God’s preparation setting the stage to work His will through Ezra.

The specific date was 458, the seventh year of Artaxerxes (8). At this time, Ezra made a trip to Jerusalem, starting in the first month (February–March), first day, and arriving in the fifth month (June– July), first day (9).

His (family) tree (1c–5). The man God will use in Jerusalem is a scribe of the law (6, 10) but also a priest. He rises out of a family that God had greatly used at times. He is among the latest in the line of famous names such as Hilkiah, Zadok, Eleazar, and back to Aaron and Levi. To these God had committed much of the spiritual leadership for Israel (Ex. 29; Lev. 8–10; Deut. 33:9). Such servants had ministered in His cause during the wilderness trek, in the promised land, and during the kingdom. Other illustrious names in the family had been Jeremiah and Ezekiel.

His trek (6–9). By God’s guidance and the grant of Artaxerxes (6), Ezra led a group to Jerusalem. These were Israelites, even priests, Levitical singers, gatekeepers, and other temple servants (7). Further detail on the journey is reserved for Ezra 8:1–32, supplementing Chapter 7 (cf. prayer in Ezra 8). It is clear there that God’s hand of preparation was on him and others, too.

His tuning (6, 10). Ezra was also prepared in two ways emphasized here.

(1) In his spirituality. Study of God’s Word for some can be emptied to a mere form, a dead and rotten thing void of His life and filled with sinful ambition. But for Ezra, the quest was enriching, enlivening, and pure.

He was pursuing his career as a scribe (6). Verse 10 elaborates three aspects true of this. First, a scribe was associated with skill in God’s law (Ezra 7:11, 25). Scribes in Jesus’s day were called lawyers, or legal experts (interpreters, cf. Ezra 7:25, 26; Matt. 22:35), doctors of the law (Luke 5:17), or hailed by the name “rabbi,” meaning “my master, my teacher” (John 3:2). Ezra had focused his heart on study and scholarship in this law. Second, a scribe ideally was linked with being a showcase of the law, a model in its spirit and practice, a living testimony pleasing to God. Ezra purposed to exemplify the law, God’s will. Third, a scribe was devoted to being a speaker (teacher, discipler) of the law (Ezra 7:25; Matt. 23:15). Ezra had fixed his aim on teaching God’s statutes and ordinances to his people.

Besides the threefold summary of scribal purpose in verse 10, at least two other duties are apparent in Scripture. The fourth one is safeguarding the correctness, sanctity and practicality of the law against error and misuse in theory or in walk. Jesus in Matthew 23 goes into detail on false scribal practice that was marked by the ridiculous, and He exposed the deadness that was as real as that inside tombs. In a right use of scribalism, Ezra remained true to its real meaning and avoided adding to it in ways that imposed grievous burdens and guilt on people (cf. Matt. 23:4; Mark 7:1–13).

Fifth, scribes were expected to supplement the law in explaining principles to resolve issues not detailed in God’s Word. In many rabbinical discussions in the Jewish Talmud commenting on Scripture, opinions in specific cases could run into wild excesses (mere human tradition, perhaps to validate what a person’s own will favored, cf. Matt. 15:1–14). In such cases, scribes invalidated God’s Word, their hearts were far from Him, and they were blind leaders of the blind. But in a pure and responsible case, a scribe as Ezra could arbitrate (judge) a matter with a principle sensitive to God’s intent in the law, consistent with its spirit overall.

Ezra’s purpose and diligence were a part of God’s preparation for his usefulness later.

The Proclamation of the Decree to Activate Jerusalem (11–26)

Artaxerxes helps the Israelite restoration at Jerusalem by four steps.

Allowance of the return (11–14). His letter (decree) provides approved passage to go to Jerusalem. Ezra is to lead, and any other Jews who choose to accompany the priest and scribe can do so.

The trip is under the auspices of the Persian decree. But even Artaxerxes recognizes that Ezra goes “according to the law of your God which is in your hand” (14). These are in harmony as God moves a governmental official to become a vehicle of His will.

Allocation of supplies (15–23). Royal bounty foots the bill for provisions. After all, God made the heaven and earth, and the earth is the Lord’s (Ps. 24:1). Every beast and the cattle on a thousand hills belong to Him finally (Ps. 50:10). Moved by God’s working (Ezra 7:27), Artaxerxes and his officials contribute silver and gold to add to any gifts by Jews to pay for bulls, rams, lambs, grain, wine, and oil to use in temple offerings. They also denote utensils for worship

Even this is not all. The king even requires Persian officials along the route to Jerusalem to provide whatever Ezra decides his party needs. Ezra’s testimony with Artaxerxes, itself a work of God, has made such an impact that the king respects Ezra’s decisions about needs as “commanded by the God of heaven.” The potentate twice calls God this, in honor to His domain (23). It is an awesome thing that a believer’s word should be identified with the word of God and should always be kept as a sterling trust.

The aim of the blessing (23c). Whatever motives had clout with the king overall, his purpose here is sensitive to the welfare of the kingdom he rules and his sons (cf. 6:10). He desires God to remember his graciousness and keep his kingdom and his sons free of wrath over the Jewish question. Ezra may or may not have shared with Artaxerxes God’s promise to bless His people and curse those who opposed them (Gen. 12:1–3). At any rate, the king perceived the essence of the truth. Should any officials act out of step with his decree, the king is aware of divine pressure Persia could feel. That reflects a lot of respect for Ezra’s God.

The avoidance of taxation (24). Support of Jewish rebuilding is so far-reaching that the king bars the imposition of any tax, tribute, or toll. This applies to any priests, Levites, singers, doorkeepers, Nethanim (“given ones,” also a class of Levitical servants), or any ministers of God’s house. Again, this reveals a respect for God’s servants set apart to leadership, and in turn, a sense of tribute for the God they serve.

The authority to act (25, 26). To Ezra Artaxerxes entrusts the mandate to appoint arbiters to judge any issues in the area of Jerusalem. The stewardship includes three phases in the king’s authority.

(1) His confidence that Ezra can deal wisely. This he bases on what he knows about “the wisdom of your God which is in your hand,” that is, the Word of God that is Ezra’s standard. Ezra’s testimony impacting the king’s thinking again seems to surface here.

(2) His commissioning of Ezra to teach any who do not know “the laws of your God.” To a person sold out to study, obedience, and teaching of God’s word, that would be an inspiring prospect.

(3) His commitment to punishment upon any who oppose God’s law and his Persian law. Ezra receives approval to carry this out, whether the penalty to the defiant be death, banishment, stripping of goods, or prison.

The proclamation of Persian decree leads on to prayer as Ezra’s response.

The Prayer of Credit to God (27, 28)

Words of the decree give way suddenly to words of Ezra’s prayer, without an introduction to the prayer. The close joining of the two tends to show two things. One is the very close tie between the Persian provision and the praise to God who has put it in the king’s heart. The other is a witness that Ezra is the writer of the book, at least at this point. Ezra’s personal pronoun (“I”) appearing often in 8:21–32 as regards the same trip the decree permits supports this also.

Ezra prays giving credit to God for three things.

His moving (27). He blesses (voices praise to) God along two lines.

(1) He identified with the fathers. He was “the God of our fathers.” To a person steeped in Scripture as Ezra was (6, 10, 25), a rich background of God’s covenant pledges and constant provisions could leap to mind.

(2) He inclined the Persian monarch. What Proverbs 21:1 had said was true in this case: “The king’s heart is like channels of water in the hand of the Lord; He turns it wherever He wishes.”

The purpose God had inclined Artaxerxes to support was to adorn the house of the Lord. Pagan leaders had often been moved to carry out aspects of God’s will. The daughter of the Pharaoh did this in rescuing the baby Moses and preserving him from a death decree. Cyrus had been prompted by God in harmony with God’s prediction through Isaiah of using Him as an instrument (Isa. 44–46). In the future millennial kingdom, kings and others of the nations will bring gifts to beautify God’s temple (Isa. 60:5–7; Hag. 2:7–9).

His mercy (28a). Ezra praises God for covenant compassion He showed to him. This was in his contact with and impact on the king, his counselors and high royal officials. In contrast to the ruinous acts of nations such as the Philistines, Midianites, Syrians, Assyrians, and Babylonians, here now was a king upholding Israel. It showed great loving-kindness from God moving to impact pagan minds.

His might (28). The moving of God worked the mercy and bestowed the strength. Ezra as the leader responsible for his people’s return gave his praise credit to God for empowering him to have success. As God strengthened David when in distress (1 Sam. 30:6; Ps. 138:3), and many another believer, He had given strength to this priest and scribe. He gratefully acknowledged from whence the blessing came: “the hand of the Lord my God upon me.” Emboldened by such support, Ezra assembled people to make the trek to Jerusalem.

The Peril of Facing the Journey (8:1–23a)

Chapter 8 adds further detail about the same journey to Jerusalem, supplementing Chapter 7.

The pedigrees of the travelers (1–20). First, Ezra followed up on the end of 7:28, assembling companions for the trip. He recorded the families of people selected. Among them are people of various tribes, priests, and Levites. Well into the selection, he saw that no Levites had yet gathered, so he made sure he drew some into the band. He was sensitive to God’s word through David in designating Levitical ministers for temple roles (20).

The prayer to meet the peril (21–23a). Ezra wisely called for fasting by a Persian river, Ahava, to prime his travelers to trust God in meeting dangers and gain God’s safekeeping.

(1) The attitude behind this. It was one of humbling themselves to look away from self-reliance to rely on God for success. At stake was the preservation of many lives and provisions entrusted to Ezra’s care. Ezra wanted to carry out a wise stewardship to Darius, who had given permission and provision, to God as His leader and to his people. His attitude, in essence, was that which Jesus would articulate in John 15:5, “Apart from Me you can do nothing,” nothing that is really the fruit God works through the life, but the folly of self-effort alone. As Jesus closely joined with that realization a sensitivity to His Word and a saturation with prayer (7), so was Ezra’s attitude.

(2) The aversion to ask more of the king. Ezra felt ashamed to request of Artaxerxes an armed guard of footmen and cavalry. His reason was that he had made great claims before the king about God’s sufficiency to those who trust Him but His opposition to those who rely on other things. So Ezra felt he should depend only on the Lord and plead with Him to impress the king by further testimony to His ability.

The Jewish leader’s trust was entirely in God. “So we fasted and sought our God concerning this.”

(3) The anticipation of safe arrival (24–30). Before breaking camp from the riverside, Ezra gave a practical witness of his expectation to reach Jerusalem successfully. He appointed 22 priests to be custodians of the silver, gold, and utensils to be used in the temple. He not only showed organization, but confidence. The people and the provisions would get through intact, kept by God, for worship in God’s house.

The Preservation by God on the Journey (23b, 31, 32)

Verse 23 says that God “listened to our request.” Later, the other verses say “the hand of our God was over us (a shield as He was to Abram, Gen. 15:1), and he delivered us from the hand of the enemy and the ambushes by the way.” Then “we came to Jerusalem. . . .”

God had answered, preserving them just as they asked Him to do. Keys from the human side were the faith, the fasting, and the humility in seeking Him. From God’s side, the key was His faithfulness in keeping His covenant to bless His people, and in honoring His promise when they humbled themselves, prayed, and sought Him (2 Chr. 7:14).

Several lessons for prayer surface here. First, God’s pattern or ideal is that those who pray victoriously be steeped in His Word and obedience to it. This does not merit His help, for that it not the point. It does manifest a heart on the same frequency with Him, receptive to move as He wills. So, even Jesus would focus on the heart of this in John 15:7, 8, drawing into one unity of communion with God three things: saturation with His Word in real fellowship, flowing with supplication seeking harmony with His Word, and issuing in multiplication in fruit as a follower who glorifies God.

A second principle is to cultivate praise for God—for who He is (the Lord, the God of our fathers) and what He has done. A large part of prayer in being sold out to God is an attitude that acknowledges Him in all things (Prov. 3:5, 6). Ezra illustrates the principle (7:27, 28). Third, remember that “the God of heaven” (7:12, 23), “our God” (8:21), is able to work in people who seem to be the most improbable to bring His will to pass (7:28). As God and Jeremiah remind us in regard to a later, broader return of Israelites to their land, nothing is too difficult for the Lord (Jer. 32:17, 27).

Fourth, God is pleased with motives when we pray and honors these. He knew Ezra’s longing. Instead of a Persian military escort getting credit for safety, God should get renown for His sufficiency to protect His people against dangers. Fifth, believers taking seriously the need to depend entirely on God please Him when they genuinely humble themselves and fast as well as pray. He sees when their trust is not in the trust, the humbling, the fasting or the prayer but wholly in Him. Sixth, when God has shown His kind answer, it is fitting for believers to offer themselves afresh. Ezra and his traveling companions sacrificed burnt offerings as a picture of their own surrender to God (8:35). How easy it is to receive bountiful answers from God, yet fail to follow through with acknowledgment.

Ezra 9:5–15

Prayer for Worldly People

Ezra, aware that many lack separation to God, plead in advocacy, seeking God to solve the problem.

The Problem (9:1–4)

Leaders of the Israelites soon sought Ezra’s spiritual help. This was for people in general and even princes, rulers, priests, and Levites who, while professing the Lord, still indulged in the world’s anti-God religions and marital unions. They “aped” the beliefs and values of eight nations the leaders name. Worldliness of spirit was rife.

The problem in a nutshell is intermarriage with women of the other peoples and the idolatry so easily a part of such commitment.

Ezra felt agony over the compromise and its insult to the Lord. God was not to these the only God, but one among many from which they could take their pick. Signs of Ezra’s distress were his tearing of his clothing, pulling hair from his head and beard, and sitting in consternation.

The out-and-out believers gathered to wait on the Lord with Ezra. Their earnestness for God shows in that they “trembled at the words of the God of Israel . . .” (cf. Isa. 66:2). They could not take the sin lightly and live with it comfortably, but were sincere about seeing God glorified.

Ezra sought God, apparently in meditation for some time, until the evening offering about 3 p.m. This was on a pattern according to morning and evening lambs sacrificed in Exodus 29. That was a time of special worship, a time when an angel God sent came to Daniel, who likewise felt distress in prayer for the sin in himself and other Israelites (Dan. 9:20–23).

Meditation can be a powerful catalyst, a spiritual exercise priming one to prayer. It is in this case.

The Prayer (5–15)

Three details about Ezra’s praying deserve attention.

His posture (5). It is clear in two descriptions.

(1) He sinks to his knees. This is after he has stood up from sitting. Many postures appear in God’s Word, and He compassionately hears those who pray in any of these—standing, prostrate as Elijah or Elisha over young children, or lying weak in illness as Hezekiah, tossed this way and that as Jonah inside a great sea creature and probably upside down at times (Jon. 2). Or praying can be while sitting, or kneeling as here and Daniel 6:10. In 10:1, Ezra appears during his praying to have later prostrated himself, indicating a variety of postures in the same situation.

The prime issue is the spiritual attitude, one of faith, repentance, and sincere submission, not the body’s position. At their own times, each of the postures can suit the occasion; while a person can be in a position more relevant at the moment, it would not be alert or respectful to sprawl as if flippant or nonchalant before God.

(2) In stretching out his hands to the Lord. Moses had done this with the rod in his hand atop a hill (Ex. 17) or often during the Egyptian plagues. Solomon did it in dedicating the temple (1 Kgs. 8:22). Paul counsels believers to lift up holy hands without wrath or doubting (1 Tim. 2:8).

The gesture is natural, signalling the intended contact with God in heaven. God will hear prayer with or without hands stretched out to Him, as He reads the heart. This seems true except where He has another purpose (cf. Ex. 17:8–15). One essential mentioned in Ezra’s case is that the Lord be “my God” (Ezra 9:5). God will hear even the unsaved sinner when he comes in faith with humility, earnestly seeking Him (cf. Luke 18:9–14). But in other cases, those who do not believe and have Him as their God have no guarantee that He will hear them (cf. Ps. 66:18). In that same Psalm verse, the writer is confident that God does hear him as he comes in a different attitude than those who fondle iniquity, in context, the unsaved.

His confession (6, 7, 10–15). Ezra’s confession exemplifies a number of key features important in acknowledging sin.

(1) Ezra includes himself, with others, as having sinned. Even if well ahead of most, he was still himself also a sinner though one of the finest spiritual leaders, whereas Jesus would be without sin.

(2) He felt the sting of shame and the blush of embarrassment to appear before the holy God. He was unworthy. He saw the sin of Israelites as rising in a tide above their heads, meaning in a flood in which they were desperate as a person foundering but sinking, unable to help himself. Or it might mean rising to accountability to a higher court than human realization, to the heavens and to God as in the next phrase (6).

Sin has characterized this people from the time of their fathers. It plunged them finally over the brink of judgment into the exile from which many have come back (538, 458 B.C.).

In verse 10, Ezra begins to confess further. He asks what this people can say who are still under foreign domination yet receive such grace from God. By all rights, he and the others deserve further judgment as those who have forsaken His word. The forsaking has been a long history, going back to their drifts after entering the promised land with Joshua. God had plainly warned against abandoning His word as in marrying with pagans. Israel has deserved far more judgment than He brought. Yet even now, Ezra asks if they can continue to indulge in intermarriages and iniquities of these other peoples, and God not be angry enough to destroy even the remnant.

His affirmation (8, 9, 15). The remaining remnant, though still under Persian domination, is like a peg fixed in God’s holy place, in His presence. That shows His wondrous grace. It is, however tenuous a situation, one suggestive of God’s further willingness to bless. Ezra grasps at hope. Sinful as they are, God is able to enlighten them if they will respond, and enliven them even in their trial (8, 9).

Verse 15, closing the prayer (the recorded part of it at least, cf. 10:1, where he was still praying), is another example of affirmation. The long and short of it is that God is righteous, and Israel in the bankruptcy of guilt. Not one of them is fit to stand before God in light of His righteousness and their sin.

Ezra never appears to conclude the prayer with hope, though he already voiced it in verses 8, 9. It is obvious that he sees the remedy for his people’s precarious position to be in God’s further grace, in His working to preserve them, and their repentance. And so, as an intercessor, he throws himself and his people upon this grace and this hoped-for repentance.

Chapter 10 immediately follows, showing the answer.

The Progress in Answer to Prayer (10:1–44)

The acknowledgment of sinful Israel (1–4). Two details are keys here.

(1) The response is to prayer that lays hold of God (1). It is while Ezra is praying in confession and submitting himself before God that God moves hearts to a confrontation.

(2) The repentance appears to be present (2–4). A spokesman for the gathering group acknowledges their conviction of readiness to deal with God. Shecaniah, on his own and their behalf, admits unfaithfulness to God in marriages with foreign women. He also seizes hold of hope in God’s gracious pardon. The conviction of sin is deep enough to bring the people to a covenant with the Lord. They will get tough on sin, put away pagan wives, and seek to obey God’s law.

Shecaniah realizes Ezra’s leadership as God’s man in the crisis. He challenges him to act courageously in enacting the covenant and assures allegiance by the convicted people.

The aspects of dealing with sin (5–44). At least two phases are evident as Ezra and the others show seriousness before the Lord.

(1) A covenant is enacted (5–8). One needs to mark that this is a direct and vital answer to Ezra’s prayer.

The covenant Ezra proposes, and Israelites agree to, relates to priests, Levites, and all Israel (5). Sin was a serious and heartbreaking matter, and Ezra’s attitude of mourning was a model for his people (6). A summons the people pledged themselves to involved requiring all the people in Judah to join those in Jerusalem in repentance. It was not an easygoing summons, but demanded resolute and firm commitment. Whoever resisted coming within three days would be understood as saying he was not willing to follow the Lord. He would lose his possessions and his place in the company of his people (8).

The forfeiture may appear stiff at first glance. But upon reflection, it is fair. God is worthy of allegiance, and those who defy allegiance to Him may not in heart really belong to Him or His people. They can go on living in their opposition, spurning grace or presumably later repenting and being received as genuinely of God. This is essentially in accord with the New Testament church procedure of receiving only those into fellowship who believe and walk with God (cf. 1 John 2:19). Some, although loved, were not admitted into membership due to unbelief. Or, after professing belief, they were excluded due to being defiantly out of harmony with the church, insisting on persisting in sin (1 Cor. 5:1ff.). Without careful discipline there could be no convincing testimony to the believers or to the watching world or to the sinning person.

The part about losing possessions is difficult as well. A person who set himself against Israel’s God, the true God, and Israel, His people, really had no final claim to land that this God had given to His people. He could go to another place where he would fit in, just as other peoples lived in their lands with their gods and values. Or even there they worshiped the true God, as Naaman decided to do (2 Kgs. 5), or as Ruth did even before she left Moab. In a sense, to repudiate the God who gives all gifts (cf. Deut. 8:17, 18) is to act as if one’s own sufficiency has gained these. Without His giving, a person was finally not able to have anything. Ezra and his people at that time felt that they should deal firmly with those who opposed God. This in itself, rightly reacted to, might cause sober rethinking and a tender submission to look to God. The lesson would far outweigh the distress.

(2) A cleansing is effected (9–44). Genuine dealing with God seems to be evident in the trembling of the people (9; Isa. 66:2). One factor contributing to the trembling is rain that pelts them in the open square before the temple. The other, however, is repentance in forsaking sin.

Ezra, as he has confessed for them in prayer, calls on them personally to confess their sin and break off their unions with pagans and the sinful associations with these and their unbelieving people. What he asked of them they agree to obey as right (12). Due to the lashing torrent at the time, they secure permission to come soon at appointed times and transact the separations in counsel with elders and judges in each city.

Some opposed the move (15). One resister, Meshullam, seems to have repented later, giving up his foreign wife (29). The majority followed through. Ezra designated respected leaders to meet with the guilty parties and work out the resolutions.

Verses 18–44 list 113 individuals who need counsel on this. Features here are the names, pledging to be resolute in the separation, and presenting animal sacrifices in a worshipful response to God. It took three months to finish dealing with the various cases (16, 17).

Ezra and his leaders did not necessarily feel that these were easy questions to deal with in calloused routine. The sin had affected Ezra deeply, as his prayer reflects (9:5–15), and he apparently was convinced that it was better forthrightly to obey God, even if this was more difficult than to continue adding to the problem. The complexities people entangle their lives in can be difficult to resolve. Still, Israel’s purity in continuing a true worship to God was at stake, and the disaster to spiritual welfare that the sin was working and could yet work needed to be dealt with while there was still time.

Sadly, sin can repeat—and often does—in any age. This same problem for Israelites crept back about twelve to thirteen years later, so that Nehemiah in 444 had to curb it again (Neh. 2:1; 10:28–30) and also at least eleven years after that (433ff., Neh. 13:6, 23–27).

Principles for prayer can tutor us here. First, even a praying person of staunch godliness can feel the sting of others’ sinful worldliness and selfishness they condone. A life for God is not easy. Second, meditation can be a strategic primer that fits with earnest intercession. Third, it is good to screen confession with pointers from God’s Word (cf. 9:6–7, 10–15; Ps. 51; Dan. 9:4–19). Fourth, when prayer pleads for others who sinned, it is vital to bathe it all in reliance on the grace of God.

Fifth, advocacy by a pure servant of God may at times gain real and quick changes in people (cf. Chap. 10). Yet we cannot expect God always to work this, and Jeremiah knew the heartbreak others’ sin can bring (Jer. 7:16; 11:14; 14:11). God can factor in a people’s persisting hardness in obstinacy and bring them to judgment, which is not the fault of the intercessor (Jer. 19:15). Jesus Himself would see many go ahead with their rebellious way, yet, like Ezra, would find solace in those who responded a happy way.

Prayer in Nehemiah

Prayer is an integral vein running through the book like a lode of gold spreading its richness through a mountain. The thirteen chapters include at least fourteen explicit prayers or references to praying.

The Name and Author

Nehemiah means “the Lord consoles.” As the early Jewish title of the book, it is apt. For the leading character, Nehemiah, consoles his people in bringing their city Jerusalem’s walls and gates from ruin (1:3) to a reconstructed state (6:15; 7:1). He and Ezra also foster comfort in leading the people to a praise-filled worship (8:10–18; 9:5–38; 12:27–47).

The author, as already mentioned in the introduction to 1 Chronicles, may be Ezra or Nehemiah. Nehemiah himself may have written this book, part of which is in the first person (1:1–7:5; 12:31–43; 13:6–31). Yet some parts of the book refer to him in the third person (6:65; 8:9; 10:1; 12:1, 26, 47, etc.). Some suggest Ezra wrote it as he might have the Chronicles and Book of Ezra, and he carries out important ministry in Nehemiah 8–10, as Nehemiah does. Yet Ezra also is in the third person at times (8:1; 12:26, etc.). Either of these eminently qualified leaders, or another writer they esteemed, could pen the account and incorporate sections referring to the other, or that the other composed. Ezra or Nehemiah could refer to themselves in the third person when they preferred to do so.

The Background

The Book of Ezra features Zerubbabel’s leading a Jewish remnant from Babylon to Jerusalem in 538 to complete a rebuilt temple by 515 (Ezra 6:15). Nearly sixty years later Ezra led a second Jewish expedition from Babylon to Jerusalem in 458 (7:8), and led the Jews in revival (Chaps. 7–10).

Even later, while Ezra was still in Jerusalem, Nehemiah came in 445–444 (Neh. 2:1–8), leading a rebuilding of city walls and gates in fifty-two days (6:15; 7:1). Ezra fulfilled further ministry within Nehemiah’s twelve-year stay as governor (Neh. 8–10). After the twelve years (445–433) Nehemiah returned to the Persian King Artaxerxes for a time, then made a second visit to Jerusalem (13:6). That was probably within the period 433–424 while Artaxerxes yet ruled.

When Nehemiah came back, he found that some Jews had lapsed into grievous departures from God’s word. The Book of Malachi also describes some of these sins: desecrating the temple, a Levitical drift to secular work due to Israelites not supporting their ministry with obedient tithes, dishonoring the sabbath, defiling the priesthood, intermarrying with pagans, and so on. Nehemiah dealt resolutely with the apostasy (13:7–31).

The Theme

At the crux of it is the rebuilding of the city, its walls and gates (1–7), in contrast to rebuilding the temple in Ezra. The focus on the city is clear in Nehemiah (1:3; 2:3, 5, 8, 13, 15, 17). Walls and gates are completed (6:15; 7:1); later, Nehemiah leads the people in rededicating them (12:27–47). Closely joined with the theme of rebuilding the city is the restoring of the worship (Neh. 8–13).

With the second aspect of the theme, a focus is placed on fervor for God’s law (word) as in Ezra’s and Nehemiah’s teaching leading to reconsecration (8–10; cf. 9:1–3). Nehemiah shows his passion to lead in repentance from sin to giving God the glory in yielding all aspects of life up to Him (13:7–31).

Prayer appearing at least fourteen times runs from day and night persistence (1:6) to momentary petition (2:4; 13:31). It also varies between single prayers that are long (9:5–38) and those with brief wording (2:4).

The Outline

I.   Construction of the Wall and Gates (1–7)

Chapter 7 is joined here because it pertains to defence of the wall and gates.

II.  Consecration of the People (8–10)

III. Consolidation of the Work (11–13)

Nehemiah 1:4–11

Sustained Prayer

The Report of Pitiful Conditions at Jerusalem (1:1–3)

It is winter time in November–December, called Chislev, in the twentieth year of the Persian Artaxerxes I, 445–444. Nehemiah is at the Persian capital, Susa, about 250 miles east of Babylon. His role is the cupbearer for the king (11), a capacity committed to a man of utmost integrity, loyalty, and discernment.

A Judean group visited the imperial center, among them, Hanani. Seizing the opportunity to learn fresh news of his beloved homeland, Nehemiah asked the group what they could tell him of Jews who had escaped and survived their exile, and the state of Jerusalem.

The answer was heartbreaking. Jews of the remnant still in their ancient land faced distress and enemy ridicule. Jerusalem’s wall was broken down and the gates destroyed by fire. The condition was pitiful to a Jew because Jerusalem was the home center that was like a magnet pulling at Jewish hearts. It also was, as a Jew reflected, the place where God put His name (2 Chr. 6:6), the city He had chosen (6:38). Any true zeal for God would set a loyal heart aflame to see the city as more of a testimony to its God.

The Response of Prayerful Concern at the Persian Capital (1:4–11)

The attitude of the prayer (4). Nehemiah’s deep concern becomes apparent in three details.

(1) It is one of concentration. He “sat down,” took time out, and put all of his focus on drawing close to God in prayer before he went on with anything else. Not only did he sit down, but he did this in special seeking of “the God of heaven.”

(2) It is one of components. These were his weeping, mourning, fasting and praying. The weeping shows the Persian cupbearer’s anguish in deep involvement with God. God’s concerns he took on his own heart. God is moved by tears when they accompany submission to Him, as He took note of Hezekiah’s tears when the king thought death would cut off his life at 39 (2 Kgs. 20:5).

Mourning is an attitude of sorrow that God’s interests have been neglected or spurned, and other values have stolen their place. It is feeling the hurt God feels and grieving in sharing the pain on His heart. Isaiah had written of a God-pleasing humbling of oneself in a burden to see what is dear to God triumph and help come to those in need (Isa. 58:6, 7). And Jesus would say “Blessed are those who mourn” in true sensitivity to God’s cause, which is often trampled down in this world. For, He added, “they shall be comforted” in seeing His will honored (Matt. 5:4).

Nehemiah also was fasting. His genuineness in denying himself bore testimony to the brokenness he felt for the cause of his God and the passion he shared that His way would be lifted up. The fasting was a gesture closely joined with mourning in grief’s concern to honor God’s will and see God’s people raised up (Isa. 58:6, 7). One is moved far more by what will delight the Lord than what will satisfy the body.

Praying, too, reflected Nehemiah’s attitude. He came in the spirit God had approved for His people suffering distress (2 Chr. 7:14). If His people, called by His name, would humble themselves and pray, seek his face, and turn from their wicked ways, He would hear from heaven and heal their land. With this was a host of other verses of the same essence (16:9; 26:5; 30:6, 9). The concern of Nehemiah gives evidence of a heart deeply taught in the school of God’s word, and fervently serious to apply it obediently (cf. Ezra 7:10).

But more about Nehemiah’s attitude is obvious.

(3) It is one with continuance. Nehemiah kept seeking God in these ways “for days” (4), “day and night” (6). This reflects sincerity and seriousness, and not a light emotion that erupts in the heart but soon cools before the heat of life’s rush.

(4) It is one of companionship. A phrase that slips into Nehemiah’s prayer in verse 11 reveals his realization. Others, too, joined him in such prayer (“the prayer of Thy servants who delight to revere Thy name”). These could be, naturally, the Jewish men of verse 2. In the prayer warrior’s mind, others also could be meant, people in other places concerned for the things of God. Nehemiah did not pray as a man detached but as a man related with others in the greatest urgency on earth, God’s will.

The aspects of the prayer (5–11). Several main aspects in prayers throughout the Scriptures are vital when Nehemiah pleads before God.

(1) Intercession (5, 6, 11). He beseeches the Lord who is concerned “for those who love Him and keep His commandments.” He cries out “on behalf of the sons of Israel Thy servants” (6). He seeks a softening of the Persian king’s heart for the sake of His people (11).

(2) Praise (5). He extols God as the Lord God of heaven, probably recognizing His sovereignty over not simply the earth but the entire, vast heaven, the universe. He praises Him in boasting of Him as “the great and awesome God.” This has many illustrations, such as His creation of heaven and earth, His deliverance during the Egyptian plagues, and His victories over all odds in many battles. He was the great God of Elijah on Mount Carmel, of Elisha at Dothan and Samaria (2 Kgs. 6, 7), and of Hezekiah against Sennacherib.

The praise reaches also into God’s covenant attitude and action for His people. Nehemiah exalts Him for His feeling toward those who love Him (cf. Rom. 8:28; Gal. 2:20) and keep His word (cf. John 14:21), a matter at the heart of answered prayer (John 15:7; 1 John 5:14, 15).

Such praise shows faith that God still has His love for His people on His heart and confidence that He is willing to answer what the praying seeks.

(3) Confession (6, 7). The advocate acknowledges the sin of his people and owns that they have been an affront to God. He is frank to accept his own share in the sin (“we have sinned,” and “I and my father’s house have sinned”). He is so tender about this that he confesses acting “very corruptly” and not obeying God’s word given through Moses. Prayer confessing his own guilt along with his people’s is similar to that of Ezra (9:5–15) and Daniel (9:4–19).

(4) Intercession again (8a). Nehemiah longs for God to remember His word through Moses. God promised scattering for unfaithfulness but regathering fitted with an obedient return to His word. He is obviously an advocate for His people here. The relevance to his own case, and that of Jews with him, is that their seeking of God can result in His giving them a return to their ancient land.

(5) Affirmation (8–10). What is intercessory in its intent is, here, also partly affirmation of what God has said. Nehemiah pleads the very word of God.

(6) Petition (11). He entreats God to give an attentive ear to the prayer that he voices on behalf of others. He cries for success in God prompting Artaxerxes’s mind to feel compassion toward his burden.

It may be significant, too, that Nehemiah does not even suggest how God might choose to work this. He does not specify whether it is to be by his own direct proposal and the king’s reaction, or bringing the Jewish need up in some other way, or the king being moved to ask the lead question. The means of working the compassion in the Persian is left up to God. As it will turn out, the king will stop him with a question, and the matter will go from there (2:2).

Principles of prayer saturate Chapter 1. First, strategic prayer can grow out of being freshly informed (2, 3). Today, that may come from being alert in conversations, zeal to comb missionary letters, gleaning missionary magazines, taking note in church prayer meetings, and keeping lists. Prayer also can arise from taking seriously the reports of God’s servants back from other lands, from phone calls, from probing questions, on and on.

Second, earnest prayer is born in a context of sincere commitment that shows up in tears, mourning, and fasting. Not all of these are necessary in each case (not even in many Scripture prayers), but all can be involved at the same time. Third, it is good to begin prayer with praise to God or intercession for others, if one’s own heart is right. Some prayers, of necessity, begin wisely with confessed sin then move on to praise and thanksgiving, affirming God’s precious truth that is moving the heart, and petition or intercession.

Fourth, praying over a specific main burden may go on day and night for a time, as here. The much praying sets the situation for the brief praying and contributes to its effectiveness (2:4). Or, one can pray day and night as a regular disciplined habit of commitment, just as he thinks of God day and night or eats at various times day or night. Often, the psalms mention praying during the night watches (42:8) or seven times a day (Ps. 119:164). Prayer day and night can be more or less continual in some urgent cases, or it can be by day and night at various frequent times in both or much in the day and for a time in the night. Great flexibility is possible.

Fifth, confessing the sins of others in a God-pleasing way and not a self-righteous and condemning spirit is possible to the truly committed, humble prayer warrior. In this case, the genuineness of it is safeguarded. Nehemiah shows the submissive attitudes of verse 4 and precedes it by praise having God’s glory in view and also intercession having the interests of others at heart. He also confesses on behalf of his people in the same breath with owning up to his own guilt. Where one is not guilty of the same sin he can pray that God will bring under conviction those who are, yet confess the sins of which he himself is guilty.

Sixth, prayer is wise that relates its other aspects to pleading the very word of God about how He deals with people (8, 9). It also is fitting to affirm where it is true that the people prayed for are “Thy servants . . . Thy people” whom God Himself has redeemed (10).

Seventh, it is usually important to pray while a prayer burden is burning on the heart. Nehemiah does this immediately here (4). Often, we push back urgent matters of prayer by insisting on giving priority to other things. The opportunity passes while we dilly-dally in self-serving procrastination. There are almost always other matters to snatch time away, and the disciplined insist on giving priority to prayer in working with God.

Nehemiah 2:4

A “Quickie” Prayer

Long sustained prayer over a matter prepares Nehemiah for an instant prayer when he must give most of his attention to other business at hand.

His Sadness before the King (2:1, 2)

Four months have passed since Nehemiah began to pray. The calendar now reads Nisan or March–April of the same year. During a royal meal, the praying man fulfills his duty as cupbearer, having tasted the wine to protect his king and now giving it to Artaxerxes with his assurance that it is safe.

All is as usual in what is happening except one thing. The king notices Nehemiah’s sadness.

The Sensitivity of the King (3, 4a)

The question. Artaxerxes asks why his cupbearer’s face is sad when it is not apparent that he is ill. The king interprets what he sees as sadness of heart.

The fear. Nehemiah may have decided on this plan deliberately, taking a risk. Or he may have been so burdened that his sadness showed through when he was not careful enough to hide it. To displease a king by being sad in his presence could be read as an affront to his majesty, a slight against the privilege of serving him. If a king took it personally and was so minded, he could punish the servant for not being joyful just to be at his beck and call. So Nehemiah felt the sharp arrow of fear.

The answer. Courtesy yet forthrightness are Nehemiah’s responses. He appeals to his king’s best interest, wishing that he live forever, a word of honor to him. Then he asks a question of his own in respect for the ruler’s query. Why should he not feel glum when he is so burdened over the state of his beloved ancestral city? So he reasons. Jerusalem is the place especially dear because the tombs of his Jewish fathers (forebears) are there, and he would like it to be in good condition to honor them. As it is, Jerusalem is lying desolate, deplorable in ruin and neglect, and it doesn’t even have its gates, destroyed by fire.

The further question. Now the king really puts his servant on the spot, hitting the issue at its crux. What does Nehemiah request? He presses for an answer.

The Supplication before the King (4b, 5)

Nehemiah has to think fast. He had prayed a long time for God’s way in resolving Jerusalem’s problem. Now, perhaps, God was laying the answer in his lap. It was time to play the man.

To the Lord (4b). First, the cupbearer prays to the God of heaven. Artaxerxes is a king on earth, king over the mighty Persian Empire that is in ascendancy over God’s people. But God is the God of heaven, of a universal domain, ruler over all (cf. Ps. 75:6, 7). Perhaps such a truth flashed in Nehemiah’s mind. It would be highly relevant. He was cupbearer of Persia, but God held in His hand the cup from which all men must drink (v. 8). The God of heaven to whom he had prayed about this very matter of Jerusalem was his hope now.

The prayer here turns out to be the key, humanly speaking. The answer will come in verse 8, and it is because God grants that the king grants!

To the king (5). How delicately Nehemiah chooses his words now. He makes a request, but before he spells it out, he supercedes it with two highly respectful phrases showing his deference to this potentate. He says, “If it please the king (he shines the focus on what is for the pleasure of Artaxerxes), and “if your servant has found favor before you (he hopes that his person and performance will stand him in good stead).” Many months of integrity have given him prestige as a valued servant, he hopes.

The king could do something for Jerusalem if he had pleasure in it, for that was all-important. He could do it if he felt pleased with the man who had given him safety as his cupbearer.

Sometimes, great things hinge on small yet ever-so-important matters of human respect and appealing to men to act on character evaluation.

Then Nehemiah voices the request itself. “Send me to Judah,” he says softly and again urges a matter of honor he himself feels. Jerusalem is the city of his fathers’ tombs, a consideration that would be important to Artaxerxes as his mind flashed to the Persian tombs that were so important. Nehemiah proposes a plan, a challenge, “that I may rebuild it.”

Nehemiah had never heard the saying but knew the essence of it: “Expect great things of God, ask great things of God,” as J. Hudson Taylor would say centuries later.

What the prayer warrior had asked of God in his long vigils of pleading, he now put before a king God was able to move as He had moved Nebuchadnezzar, Darius the Mede, and Cyrus.

The Sanction of the King (6–8)

His agreeing on the period (6). The king and his cupbearer agree on a definite span of time that Nehemiah will be permitted to be on leave. Nehemiah remarks that God has answered prayer. “So it pleased the king to send me” is a direct answer, in God’s way, to Nehemiah’s petition for Him to “grant compassion before this man” (1:11). It also answers the prayer of 2:4.

His authorizing the particulars (7, 8). Nehemiah’s confidence in what God is working grows as he speaks. Still respectful to his monarch, he asks for letters of authority to approve his passage and presence before Persian governors between Susa (1:2) and Jerusalem. He also appeals for a requisition to secure timber for lumber to build the gates, the wall, and the house of his residence.

Again, he asks big. If one is praying to God, He is able to do great things, not just little ones (cf. Job 5:8, 9). Some do not ask for much, for in their piddling faith, they might put God on the spot and present a crisis He is not able to come up to.

Nehemiah celebrates the answer to prayer. The king “granted them to me because the good hand of my God was on me” (8). He did not claim Artaxerxes did it out of the goodness of his heart, although in a human sense, he seems to have been inclined to favor his servant. Nehemiah traced it all to what God was working out, and made sure He got the glory.

This done, the man of prayer was soon on his way to Jerusalem. Values for prayer appear here richly, as in Chapter 1. One principle is that faithful, persistent prayer for an objective may gain its answer at any time, as God deems appropriate and not necessarily in the way the praying person expects. God is a God of surprises and teaches us flexibility as well as expectancy. Second, instantaneous and short prayer may be only a consistent revisiting of long-standing prayer and draw its effectiveness from the direction the praying heart has already taken. Third, when God begins to answer a prayer requiring our own participation, we can trust Him even then to lead in wise action and confirm our waiting on Him (2:5–7). Fourth, if the heart is focused to do the will of God, the praying servant can ask great things even of men and see God work great things to open up the way.

Nehemiah 4:4, 5

Prayer in the Face of Attacks

Nehemiah displays how he deals with opposition from enemies to God’s work. He shows how he uses prayer in the battle.

The Antagonism against God’s Building (1–3)

Moving ahead in rebuilding Jerusalem’s wall in God’s will attracts assaults from those set to stop the work. Two leaders of attack are singled out. One is Sanballat of the Samarians in Samaria (Samaritans) north of Jerusalem (1); the other is Tobiah of the Ammonites (3).

Samarians are a mixed people inhabiting Samaria which had been the capital of Israel, the northern kingdom, until Assyria conquered in 721 B.C., deporting Jews to other lands and filling Samaria with foreigners (2 Kgs. 17). Intermarriages with Jews led to a half-Jewish society; it stepped up long-standing Jewish animosities against Jews in the south. During the restoration era and intertestamental times, Samarians would develop their own Pentateuch to rival that of Moses, their brand of priesthood, their own temple on Mount Gerizim, and their own version of the Old Testament religion. Opposition between them and Jews of the south would foment so that, as John 4 says, the Jews had no dealings with the Samaritans (v. 9).

Ammonites had been hostile toward Israelites ever since they joined Moabites and Amalekites to attack Israel in Judges 3:13. They were at war with Israel often (Judg. 10:11; 11:12–33; 1 Sam. 11:1, 2; 2 Chr. 20:1; Jer. 41:2, 3, 15; and Neh. 2:10 forward). Tobiah was either the leader of Ammon or a Jewish assistant to the governor.

Sanballat’s hatefulness spewed out in agitating discord among Samarians. He belittled the efforts at Jerusalem as a laughingstock doomed to die a quick death. The Jews were a weak remnant attempting a grandiose project that was too much for them to handle. Jerusalem was a heap of rubble they could do nothing to raise up from its ruin. Tobiah ridiculed the rebuilding with an illustration. If a fox should leap on the wall the Jews were raising, the flimsy affair would crash.

The Appeal for God’s Help (4, 5)

Some stand back and bad mouth an effort for the Lord. Others leap into the work, pray for God’s ability to help them, and get on with great things.

The requests in prayer. In sharp contrast to the put-downs of the world, Nehemiah pleads with God. He cries out “Hear, O our God,” and gets very specific right away. No beating around the bush characterizes his prayer when he is desperate for God’s blessing.

The reasons for prayer. He wants God to hear the criticisms of those who despise the effort in His name. His reasons for praying and the objectives he seeks are God’s attention to the defaming of His work and His action to overcome those who oppose it. Nehemiah asks that God will “Return their reproach on their own heads” or make them eat their words by giving success to the building cause. Because the detractors are enemies of God, he asks God to bring defeat on them, not on the work they crave to see ruined.

This is an imprecatory or curse-wishing prayer, as are about twenty of the psalms (58, 109, etc.). Nehemiah is not capricious or hateful; he is not acting in the flesh here. He is committed to God and the attitude God must take toward those devoted to hate, who spurn Him, oppose values dear to Him, and try to thwart efforts to honor Him. Jesus, the fountain of love given by the God of love (John 3:16), spoke firmly against those who rejected His way and insisted on values hostile to God (Matt. 23).

Nehemiah, in this spirit, prays that God will not forgive the sin of the enemies. He is only asking that God’s morality prevail, that His will win out. God cannot uphold what He stands for if He winks at those who cut against this and do not repent; He cannot triumph if He fails to be steadfast for what is good. Of course when sinners humble themselves, and repent, God is merciful. He does not forgive those who resist His compassion with iron-clad, rebel hearts, just as He did not forgive the Pharaoh during the plagues.

The Advance with God’s Blessing (6)

Though Nehemiah’s prayer threw its focus squarely on the negative side—deal with the opposition—the positive idea at its essence was success in the work the enemies despised. God’s immediate answer is in prospering the work on the wall. The wall was going up in steady progress, for the people had a mind to work (cf. Phil. 2:13). God’s blessing from Chapter 2 forward, giving the answering side of prayer, was in force in His inclining the people to want and do what pleased Him (cf. 2 Chr. 30:12).

The Assembling of God’s Enemies (7, 8)

The contrast is powerful. While those working with God had a mind to work, two attitudes obsessed the minds of those fanatic to see the work fail. First, they were strong with consternation at success on the wall, and even angry that not their will but another will was winning out. Second, they formed a conspiracy to accelerate their efforts, fight to beat the good that was prevailing, and destroy it by disturbance.

The Alertness in Prayerful Work (9–23)

Led by Nehemiah, the workers grasped the answer to the crisis. “But we prayed to our God,” Nehemiah reports. That was the tone. At the same time, in a beautiful balance, several other factors were given alert attention.

(1) Watchfulness (9b). To be alert coping with enemy sabotage, the wall-builders posted a guard at all times, day and night. This is the way it must ever be for God’s people against the relentless stratagems of their enemy the devil, his demons, his darts, his darkness, his devices, and the tone of the evil day (Eph. 6:10–20). In the spiritual realm as in the secular, eternal vigilance is the price of liberty. Believers must be on their guard all the time, for we are not ignorant of the enemy’s devices (2 Cor. 2:11). These may come through philosophies, methods, people, and so many other avenues.

(2) A discipline for battle (10–13). A rumor to inject poison in the workers spread around. It was a subtle, potentially disheartening philosophy. Their strength was wearing down, the disarray about them was too much for them to overcome, for they were not able to carry out the work. Believers of all times need often to remind themselves, against all the feelings of inadequacy that can paralyze them, of a triumph theme that Paul so aptly expresses. He writes, “Not that we are sufficient of ourselves; our sufficiency is of God, who has made us able . . .” (2 Cor. 3:5).

Nehemiah’s people needed a discipline for battle—a discipline of trust in God.

Enemy propaganda was abroad to frighten and immobilize the workers. At any time, when they might least be ready, those committed to ruin the work could hit them, even kill them. Jews from outside who heard of the plots came ten times with stories of the enemy striking from every direction. It was a time when the builders could feel like giving up, for the obstacles were too much.

But Nehemiah modeled the spirit for his people to follow. It was a tone of discipline for battle. They just needed to be prepared and vigilant to stand when it counted, and keep that up all the time. He posted sentries where the slowly rising wall was lowest, or a part of the wall not yet built up. The guard was well-organized by families having their swords, spears and bows set for instant use.

(3) A motto for victory was a key in Nehemiah’s strategy. He was sensitive to the fear on every side, and used the best antidote. It was the answer to fear that God Himself used with Abraham (Gen. 15:1) and that appears more often than any other exhortation in God’s word. “Do not fear them.” The reason why they do not have to fear is that they can live by faith. “Remember the Lord, think of who He is as great and awesome.”

To a Jew versed even in a general way with God’s greatness in their history, many episodes could be like videos before the mind, and so to believers today. God was great in creation (the entire heaven and earth and all men), in victory for Abram against a vast Mesopotamian army. He was great in raising Joseph to be over all Egypt to deliver his people, in defeating the potentate of Egypt over and over, in raising the waters of the Red Sea. He had been great in bringing water out of a rock, sending manna from heaven, defeating the enemies in the days of Samuel, David, Jehoshaphat and Hezekiah. He was great in the fiery furnace and the lion’s den, great in releasing His people to return to Jerusalem, and recently in sending Nehemiah provisioned with even Persian support.

Remember the Lord, who is great and awesome. It was a challenge to stream as a banner of victory in their thoughts. It was of the essence of the message Isaiah had given: “The steadfast of mind Thou wilt keep in perfect peace (lit., “peace, peace”), because he trusts in Thee” (Isa. 26:3).

Living in the reality of this motto, Nehemiah encouraged his people. They would be able to “fight for your brothers, your sons, your daughters, your wives, and your houses.” Out of such appropriation in faith surges an ability to fight and win.

The focus on God by His workers is in contrast to the frustration of the enemies. Hearing of the disciplined defense and the perception of their plots, the enemy felt frustrated and foiled. News must have come back refreshing the workers, for they felt the relief to return to their labor, each person to his role in building.

(4) Balance in building and battling (16–21). Still, Nehemiah was ever on guard, and prepared his people to be. The defense had to be ready at all times, no room left for the enemy to press an advantage. Half of the workers kept up the building work, and half stood or patrolled with weapons ready. Even some carrying supplies or laboring on the wall did this while also leaving a hand free to snatch a weapon. And others kept busy on the wall but were armed with swords they could quickly swing into combat.

Trumpeters stood, watching to blast an alarm, drawing defense to any point the enemy might try to pierce. Nehemiah assured his workers that God would not fail at what their motto honored. “Our God will fight for us.”

(5) A plan of night sentry (22, 23). Nehemiah thought through every need. Even after the stars appeared and the day’s work drew to a close (21), he organized Judeans of surrounding areas and their servants to fulfill guard vigilance at night and help with the work by day. He set a good example himself, and led his people in keeping fully dressed, ready for instant defense even through the nights. Another example of planning to win was in taking weapons along even to get water, like a pioneer in hostile western Indian territory packing his rifle to the nearby creek.

Principles here offer further schooling in prayer. One is that a person can love God and men, yet pray firmly for God to defeat His enemies who set themselves to work against Him. It is possible, as Jesus showed, to be ready to give the word of love to those who will receive it, yet be opposed to evil that people represent and firm about where it must lead if they do not repent.

A second truth is that spiritual leaders need to champion the right motto for those beset by intimidating ideas that can demoralize them. The greatest of all mottos is to “remember the Lord who is great,” and it prepares God’s people to fight with spiritual steel in their backbones. In Ephesians 6:10ff., being strong in the Lord is the secret of standing victoriously against the enemy, and is closely linked with praying always to Him as in Nehemiah.

Third, if a person genuinely trusts God as his adequacy, he can do all he himself is able to do responsibly, yet in harmony with this expect God to fight for him with His greater strength (16–20).

Nehemiah 5:13–19

Praying about Treating Others Justly

A crisis of human greed that wrongs others to grasp after selfish gain is the background for prayer that justice might prevail.

The Crisis of Greed (1–12)

Some Jews and their wives raised a great outcry against men who were trying to make all they could squeeze out of business deals for food. They could take advantage of other Jews and get rich at their expense by loaning money while “sticking it to” borrowers by a charge of usury. This was for food, for paying the Persian tax for lands, and the like.

Nehemiah was incensed at the greed of the powerful nobles and officials. He confronted them for not showing fear of God and love for their brothers. A more reasonable way was to lend money and grain as Nehemiah and some others did without the selfish attachment of profiteering. He called for action. Return vineyards, olive groves, houses, and other possessions seized. Pardon interest requirements held against others. The offenders agreed to resolve these deals justly.

The Calling on God (13–19)

Three phases follow here.

Nehemiah’s prayer affirming God’s will (13). He performs a sign of it, and gives the substance of it.

(1) The sign of it. As a dramatic and forceful gesture, the leader shakes out the front of his garment. Objects he has placed in it fall due to the jostling. As Nehemiah acts this out, he explains what it illustrates.

(2) The substance of it. He is praying, invoking God to do the analogous thing—shake out and empty every man from his own home and possessions who is not willing to fulfill this pledge to act in compassion toward the needy. Here is an example of illustrated prayer, in this case in the aspect of intercession, because it is applied to others. The intercessory request comes in the form of directly affirming what Nehemiah prays that God will carry out.

The people’s praise acclaiming God’s will (13). Actually these guilty of the extortion react in three ways.

(1) They accept the sign and the substance of the prayer. Their consent to obey is an “Amen.”

(2) They acclaim the will of God. Their praise to the Lord reflects their honoring the decision, gesture and prayer as what He wills. They will be sensitive to His worthiness, seeing His rights to have His compassion shown to His people. To praise Him seems to recognize His glory in His dealings with them and their aptness in honoring that glory by dealing His way with others.

(3) They act upon the will of God. In this, the repentant make good on what they promised, giving back possessions to their brothers. The peeling away of interest would still leave the principal debts for their brothers to pay off in honesty.

Nehemiah’s further prayer appealing to God’s will (19). The governor does this in a logical fashion.

(1) First, his explanation of his conduct (14–18). This is not part of the prayer, but a prelude arguing his reasons before he pleads the prayer. He has been self-sacrificing (14, 18) in modeling loving servanthood for his people. He has denied himself for the sake of others’ welfare, the very spirit he called on others to follow. He had led before he called them to be led. In all his twelve years (445–433) he had not accepted from the people the contributions a Persian governor could demand of those he ruled. Others did this, but he abstained, and this for a good reason. He feared God (15).

Another aspect of Nehemiah’s unselfishness was his personal share in the building work. Still a further one was his keeping free of purchasing any land and seeking to enrich himself. Besides this, he had been hospitable in feeding others as part of his duty as governor.

This was all at the expense of the Persian support permitted him, and not by requiring his people to give. To demand money of them was unthinkable, as he realized their servitude had its burden (18).

(2) His entreaty for God’s consideration (19). Now his prayer fits very naturally in the flow. He had earlier challenged his workers imperiled by enemies to “remember the Lord” (4:14). He himself did that, and now he pleads the other side, “Remember me, O my God. . . .” He could pray and expect reward, knowing that he had been faithful. How like Paul of a later day, who fought a good fight, kept the faith, and finished his course. Paul very appropriately could look forward to the crown of righteousness laid up for him and know that the Lord, the righteous judge, would give it to him and to all who loved Christ’s appearing (2 Tim. 4:7, 8).

Nehemiah did not know of Christ’s appearing, at least as fully as Paul in his era of more completed revelation did. However, knowledge via the prophets, scribes, priests, and the scriptures may have informed the zealous leader of the Lord’s coming, which he, too, would love (Dan. 2:35, 45; 7:13, 14). Isaiah’s passages about the sinless Servant who died for the sinful servant Israel could also have prepared Nehemiah (Isa. 42, 49, 50, 52–53, and 61:1, 2). He could reasonably know that the Lord would come with might, His arm ruling, His reward with Him (40:10).

What Nehemiah pleads for is that God will remember him for good in reward. That is His appropriate way of God distinguishing servants for the good that grace through faith works. Significantly, this will be a tribute to God even more than to Nehemiah. For a man of true perception knew from which Source the blessings came, many of them direct gifts that answered prayers.

Also vital here is the sensitivity Nehemiah shows toward God’s people. All the things he mentions in prayer he did for them. That is noteworthy, for they are the people God chose and to whom He committed His covenant loyalty (Gen. 12:1–3). This is the people God pledged to keep as the pupil of His eye, as a very precious organ (Deut. 32:10). This is the people, one of whom could pray “Keep me as the pupil of your eye” (Ps. 17:8). They are the people that the prophet Zechariah said, during rebuilding of the temple, God was zealous to watch over as the pupil of His eye (Zech. 2:8). It was very important to God that Nehemiah be faithful to this people, and he had been.

Such a prayer could ascend to heaven with power.

Finally, it is fitting to review principles of prayer here. Among them is the truth that one can use an emphatic gesture with a prayer in a meaningful way (13). A believer can firmly grasp the hand of another believer, and pray something like “As I hold my brother’s hand, may You, Lord, hold his hand in this situation and see him through!” When the motive is pure, such boldness is not grand standing; it is just a strong gesture illustrating the substance the prayer pleads.

A second point is that when God’s compassion summons us to correct an unloving attitude, our fitting submission offers praise to Him and not proud self-justification (13). Third, prayer is part of an overall consistent walk, and servanthood to help others for God’s sake is a wonderful catalyst for confident prayer (19). Fourth, a prayer that values God’s reward need not be selfish but can be in line with God’s will. When He distinguishes sacrificial service it is for His pleasure far more than our own. Whatever crown He gives a creature, angel or human, ought to be cast at His feet with the acclamation that He is worthy (Rev. 4:10, 11).

Nehemiah 6:9, 14

Prayer in the Heat of Battle

God’s leader stands against temptations, supplicates for strength unto victory, keeps on enduring, is steadfast in prayer, and savors success.

Nehemiah’s Stand against Temptations (1–9a)

All of the wall except the gates was now up. The progress report stirred the enemies to new tricks to prevent full victory.

The summons (1–4). Four times Sanballat and Geshem the Arab sent invitations to lure Nehemiah to a meeting away from Jerusalem. Treachery lay coiled in their motive to harm him. Possibly murder was in their hearts, or a terrible beating that would intimidate his followers to back away from him and so curtain the work. Their slick enticement is to come over to “Ono”; Nehemiah replies, “Oh, no!”

The steadfast resistance to an enemy device (cf. Eph. 6:11; 2 Cor. 2:11) speaks volumes about the man in itself. It reflects resolution not to be sidetracked from God’s work. It also shows discernment into the deceitfulness of those who act in worldly cleverness. The reason Nehemiah expresses through his own messengers is his high regard for the work he is in. “I am doing a great work,” he rubs it in to the enemies, who themselves despise the work and plot to see it brought to nothing. As opposite as midnight and noonday is the difference of values.

All who are truly leading for God—all who are in any way serving God—are fulfilling a great work. Because the work is great, Nehemiah “cannot come down.” God has His people who see as He sees. Eyes fixed on the greatness of God and His service count it paltry to lower the vision to anything else. Here one of His faithful men spells out values as these ought to be told. The work, God’s work, must go on; the servant should stay with it to the end.

No wonder this man could cry in prayer, “Remember me . . . for good” (5:19). He was thoroughly committed to the will of God, and God could be thoroughly committed to him, already was before Nehemiah was (cf. John 15:16).

Not only was Nehemiah steadfast in the work, he clung to God’s will though the enemy came four times.

The enemy, unable to dislodge God’s man from God’s work, resorted to still another plot.

The slander (5–9a). This time, Sanballat’s messenger comes with a letter undercutting Nehemiah himself. The enemy deceitfully pulls out all stops to drive him into inaction through fear. A false claim is the drift of the letter. The nations are buzzing with the word that Nehemiah and his followers are setting the stage to rebel by getting the wall up to withstand reprisal. The word has it, Sanballat’s lie goes on, that Nehemiah entertains big ambitions for himself, kingship. Possibly Sanballat spawned all of this in a fertile brain; maybe he had help. But that is not yet all; Nehemiah, the reports have it, has stooge prophets waiting to proclaim him king.

The fear factor comes to its bottom line. Such reports as these will be bound to reach the king of Persia. Of course, Nehemiah should look after his own safety and allow counsel such as Sanballat’s to guide discreet action. So “come now, let us take counsel together.”

Nehemiah’s answer is not intimidation, not ceasing the work, not self doubts, not a decision to attend a conference. He, at least, perceives the “reports” of the “nations” as hatched in the crafty mind of a liar. One who was the dupe of the father of lies (John 8:44) could find such deceit an easy pastime.

Rather than permitting himself to be discouraged so as to let up on his effort, Nehemiah does something else. He follows in the pattern of David when he found his home camp plundered and left in ruins. He encouraged himself in the Lord (1 Sam. 30:6; cf. Ps. 138:3). In David’s case the answer lay in prayer and in the God of prayer. So it was in Nehemiah’s.

Nehemiah’s Supplication for Strength (9b)

In the midst of the work, and without letting up, he sends an “SOS.” to God. “O God, strengthen my hands.” He looks to the right Source. Often believers run to every other source first—the wife, fellow staff members, another brother or sister, some “authority figure” contacted by phone, a book. The possibilities are endless. But often overlooked, or consulted far down the line after all else has failed, is the Lord in prayer. His servants ought to come to Him first. On a clear day, one can see for eternity, they say. And when God clears the mind, the vision can make plain the path, even if God then will use others who are faithful in counsel.

Nehemiah also looks for the right solution, strength for his hands to do the work. That no doubt would embrace everything needed to be adequate for any aspect of his duty. What he needed was strength. For the enemy was seeking to weaken his effort, even if by dissipating it on retreating along paths of fear. The ancient strength, the all-sufficient strength was what he needed. He simply asked for it.

Nehemiah’s Further Stand against Opposition (10–13)

A believer can go from one stage of trial into another that seems even more subtle. Nehemiah does here.

He went to visit a sick man, Shemaiah, evidently a priest who was in on a plot to trap Nehemiah. It is not unusual to find sellouts in the ministry. Prophetic and priestly unfaithfulness has so often surfaced in the Old Testament. Shemaiah devised an ingenious little scheme to compromise Nehemiah: he proposed that the leader rendezvous with him in the temple, doors closed, because the enemy is coming to murder him under the cloak of night.

If a man does not have his eyes open to the whole picture, a crazy plan can seem as if it is a wise one. Fear can cloud the mind. No place would be more unlikely for an enemy to think to look for Nehemiah than the house of God. The instinct for personal safety could have swept him right into the trick. But what ticked in his mind was the counsel of God. Only priests could enter that house, and, should Nehemiah fall into this trap, how out of place he would be for the enemy’s priestly help to nail him. This could ruin him forever among the Jews.

Nehemiah reasons it out in a clearheaded way, alert to honor God’s will. If one meditates in accord with God’s word, and His sufficiency, it guides him do what is right (cf. Ps. 37:23). Should a man like him flee, a man God had led and helped through prayer, and kept safe? He asked himself this. And could he resort to the temple—which was off limits for a layman like him—even for his safety? He answered his own questions by the word of his God. He would not do so, and be presumptuous in expecting the Lord’s help.

Nehemiah had not given the matter long thought when the force of the deceitful entrapment hit him. He realized that God had not given Shemaiah the go-ahead. The enemy had gotten to the religious stooge, and their payoff met his figure. The whole picture crystalized in verse 13.

Nehemiah’s Further Supplication to God (14)

He prayed for God to remember him for reward in 5:19. Now he prays for God to remember some evil people and bring retribution according to their deeds as well. The difference is that when God remembers a true servant’s works, He does it in grace, for no one deserves reward that has come of His gracious enablements. When He remembers the works of the evil, these fully deserve judgment, for they acted only of themselves and would not receive His grace.

Main names are in the rollcall of folly here. Tobiah and Sanballat loom in the picture as earlier, now also Noadiah a prophetess, and some unnamed prophets. All of them conspired in a league plotting to destroy Nehemiah once he let fear ensnare him as its victim.

To pray that God will judge evil people according to their works is not to cast off love. Such pleading is, though love has held open to them the avenue of repentance that the evil spurned, the commitment of a heart really in step with God. Due to His pure moral consistency, God must have His showdown with sin. He can never sweep it under some great spiritual rug or wink at it as if it does not matter. Whether He chooses to deal immediately with it and the sinner or reserves the pay day to someday, He surely will carry it out and be right in judging. The person, such as Nehemiah, who prays God will do this is praying within the very will of God. One needs only be sure his spirit is one of commitment to God in hatred of sin, not one of capriciousness, or a better-than-thou hatefulness.

Nehemiah’s Success Finishing the Wall (15, 16)

Faithfulness in which one persists under the grace of God even has its immediate rewards in the present life. Nehemiah sees great reward that means much to him when the wall is completed on the fifty-second day of the project. It is the month Elul, or August– September, 444.

The completion blesses those who want to see God’s work prevail, but breaks the adversaries. Here the enemies, hearing that the goal has been reached, lose their confidence. They have to back off in recognition that the Jews at Jerusalem have gained this milestone by God’s backing. Had the enemies prevailed it would be a tragedy, but as God and His people win, it is a testimony.

A bit after the wall was finished, the doors also were (7:1), or else the meaning is that when doors were in place the wall was complete (6:1, 15). Nehemiah leads in a dedication service, though the book does not incorporate this detail until 12:27–47. The prayer related to the dedication will be a part of the section that deals with Chapter 12.

Principles in Chapter 6 are valuable for believers. First, a staunch stand against temptations of enemies is closely related to prayer. Here, temptations in 6:1–9a are preceded and followed by prayer (5:19; 6:9b, 14). Ephesians 6 challenges believers to be strong in the Lord and coordinates this with standing firm against the devil and his demons. Then it correlates with this praying always (10–18). Nehemiah 6 puts prayer in the very midst of temptations (9b), for God’s power is critical in withstanding lures into sin (Matt. 26:41; Mark 14:38; Luke 21:36). And one benefit prayer can gain is God’s power (Ps. 138:3).

A second principle is the efficacy of a short prayer in the flow of a life where other aspects are godly (Neh. 6:9b; 2:4). Prayer is not effective only because of some particular duration but because of a personal relation to God. Third, one does not live long in the community of the faith before he may be astounded that some, even leaders, may be enemy “plants” with ears alert to hear the highest bidder rather than to obey God’s will. This calls all the more for vigilant prayer and the perception God can supply by using His word wisely.

Fourth, God wants a praying servant to be a persevering servant, and to finish the task. Whatever He gives one to finish, that servant should prayerfully see through to the completion. God will provide the strength (9, 15). Fifth, one may be marked by love of God, His people, and His work; still, he also needs to take a discerning stand in prayer and in other ways against what is unloving and oppose those who stand for sin (14).

Nehemiah 8:6

Prayer Led by Ezra

Ezra’s prayer ministry is apparent in Ezra 7–10 and also in Nehemiah 8–10, as his service overlapped that of Nehemiah.

Ezra’s Presenting of the Word (1–5)

While Nehemiah was a governor and, in many ways, a splendid spiritual leader and, at times, a teacher, Ezra, as a priest-scribe, was a skilled specialist in teaching.

His response to an invitation (1). Long acquainted with the fine teaching of Ezra, the people asked him to bring God’s book to teach them.

His reading of God’s law (2–5). Several facets are important here.

(1) His place for it. Ezra chose a public square out in the open before the Water Gate of Jerusalem.

(2) His period for it. His Bible seminar was on the first day in the seventh month, our October–November, at the time Israel celebrated the Feast of Trumpets, one of their seven great feasts (Lev. 23). The teaching lasted from early morning until noon, three to five hours.

(3) His people for it. All the people of the area gathered, all who could be present and were able to understand (3). The occasion was somewhat similar to a large Bible conference gathering of brush arbor days at a park, a conference ground, or a large church sanctuary.

(4) The passion for it. Thirst to drink in the word of God shows in the request to receive it (1). The attentiveness (3) reflects this as well, as does the response in worship after hearing it (6) and the tenderness in weeping (9).

(5) The podium for it. In verse 4, Ezra spoke from behind a wooden podium with other spiritual leaders in back of him. The speaking place involved a platform as well, for Ezra stood above all the people, affording speaker and audience a better view.

(6) The personnel for it (7, 8). Thirteen other men and unnamed Levites joined with Ezra in reading and interpreting the truth expositionally or in paraphrase. Their objective was to assist hearers to know the sense and grasp the relevancy of readings to their lives.

Ezra’s Praying to the Lord (6)

Ezra mingled praise to God with reading of His word (6). He blessed Him as the Lord, as God who was in a covenant relation with His people (Ex. 6:3). The Lord had proven His covenant faithfulness in countless episodes for patriarchs, His people in Egypt, and in the wilderness, in the times of conquest, the judges, the kingdom, the exile, and since the return. Ezra also praised Him as the great God, for He had demonstrated that He was the only true God and idols no gods at all (cf. Isa. 41–48).

Ezra’s praise elicited praise in those who heard him, who gave their accord to the acknowledgment of God. They said or shouted “Amen, Amen!” With this they lifted up their hands to heaven, as Moses had often done in communing with God (Ex. 17:8–13, etc.). Lifting hands was a natural body language gesture of contact with and acclaim of the Lord. Bowing low and worshiping with faces to the ground reflected submission to and respect for the God they exalted.

The Products for the Lord (9–18)

Out of the ministry to God in the word and praise flowed other products. These centered in the celebration of the Feast of Trumpets with joy and further appetite to know and obey the word.

Nehemiah, Ezra, and Levitical teachers emphasized that the day was holy (set apart) for a purpose not of weeping but rejoicing. For the joy of the Lord was their strength (10). The meaning is that a sense of joy in God as their sufficiency, their all in all, was their strength for life to the full. The leaders also taught them to offer animals, to eat and drink in joy before God, and share portions with others who had none prepared.

Learning that Israelites in their wilderness wanderings resided in makeshift booths (huts) during the Feast of Tabernacles (Lev. 23:34, 40–42), they put this into practice. They called Jews of the surrounding area to Jerusalem with branches of trees for booths on their roofs and in their yards, the temple courts, and city squares. For the first time since Joshua’s days, they reenacted the Feast of Tabernacles for seven days, then on the eighth day met in a solemn assembly to worship God.

This tenderness growing out of conviction from the word and prayer led on to further prayer as Chapter 9 will recount.

Principles are plentiful in Chapter 8. A few are these:

(1) God can create within people a taste for His word. It would appear that a revival was beginning after the considerable seeking of God in prayer earlier. Nehemiah had prayed for months (Chap. 1) and stimulated his people by the word and prayer often since getting to Jerusalem (4, 5, 6). Ezra and other teachers had ministered the word that had convicting power (cf. 1 Thess. 2:13; Heb. 4:12). Now more fruit was beginning to bud.

(2) Reading or explaining God’s word can elicit further prayer, as in praise (6). Examples are a hunger to experience what realities others in the past have known of God (13–18).

(3) One product when the word and prayer stimulate the life is God’s joy, strengthening and arousing more desire to pursue God (cf. Ps. 42:1, 8, 11).

Nehemiah 9

Changed by the Word and Prayer

The flow of Chapter 9 with Chapter 8 is apparent when the outline here simply goes right on from that of 8.

The Further Products for the Lord (9:1–38)

The word and prayer continue to fan the fire of revival.

The attitude of repentance (1, 2a). The Feast of Tabernacles just concluded, the people still were hungry for more spiritual help. They came together in a mood serious to be right with the Lord.

Signs of their reality were fasting in sackcloth and showing humility and tenderness in wanting God. Dirt was sprinkled on them, not in love for dirt, but as a gesture of humble seriousness in seeing themselves as unclean and in need of cleansing.

The aspects of prayer (2b–38). At least four of the main aspects or attitudes of prayer that appear over and over in God’s word show up in interaction with Him here.

(1) Confession of sin (2, 3). It was an evident sign when some separated themselves from all foreigners. They apparently broke off allegiances to other gods and habits of false worship. They followed up on this by confessing their own sins and those of their fathers.

(2) Meditation on God’s word (3). They gave themselves to hearing reading from God’s law for a quarter of the day. Another quarter of the time they devoted to confessing and other expressions of worship drawing close to the Lord. It is very natural that facing up to God’s will coordinates with facing up to themselves. Likewise, the psalmist shows in Psalm 19 that the law of the Lord (7–11) has a profound ministry in exposing sins and bringing the sinner to desire words and meditation acceptable in God’s sight (12–14). Centuries after that, James would see the word as a mirror reflecting sin and also sanctification in liberty God gives from sin (James 1:21–25).

(3) Praise to God (Neh. 9:4–7a). Actually, Levites who are reading the law to the others lead in prayer (4–38), voicing for the crowd what each one can pray along with. Praise begins this, with invitation to those of the assembly to let their hearts join in.

The Levites ascribe adoration to God’s glorious name and see Him as exalted above all blessing and praise men are capable of uttering. He alone is the Lord, creator of all the heavens, earth, and sea and all in them, worshiped by the heavenly host (angels), maker of the covenant with Abram.

The prayer quite naturally transitions into affirmations.

(4) Affirmations that memorialize God’s worthiness (7b–31). Three areas are prominent here.

First, the prayer affirms God’s choice in the covenant (7b, 8a). He chose Abram, led him out of Ur, gave him the name Abraham (“father of a multitude”) in Genesis 17, and saw Abraham’s heart as faithful despite some failures.

Second, the prayer affirms God’s covenant (8b-h). In grace He made a covenant with Abram. This entailed promise of the land of Canaan to his descendants. God is worthy of worship in all these details and in keeping the covenant promise, for such integrity springs from His being righteous.

Third, the prayer declares God’s care (9–31). He cared for Israelites from a heart that took note of their Egyptian bondage and in His hearing their prayer when caught in a trap at the Red Sea. He showed His care by working signs and wonders against the Pharaoh, his servants, and other Egyptians. He displayed His care in opening passage through the sea for His people and guiding them by a pillar of cloud and fire.

His care was evident in His giving them His righteous laws, providing manna from heaven, and water out of a rock. He gave evidence of His concern in forgiving when His people were sinful as in worshiping the golden calf and leading them forty years. His compassion was plain in His multiplying His people, giving them the land of promise with provisions already in place to let them revel “in Thy great goodness” (25).

How obvious was His provision when they rejected His prophets who sought to call them to Him. For He heard their prayers in distress and delivered them from enemies. He answered their prayers “many times” (28). Even when their sin led God to give them over to other nations, “in Thy great compassion Thou didst not make an end of them or forsake them.” And the reason for this is His tender gestures as “a gracious and compassionate God” (31).

The Levites’ affirmations (7b–31) form one of several scriptural examples of lengthy declarations in prayer focusing on God’s worthiness. Such passages, as often in the Psalms, can prime the deep water of praise to gush in overflow from believers’ hearts. They may feel dry and listless when they stagger to such a fountain but go away refreshed, their thirst for God satisfied.

(5) Petitions for the touch of God (32–38). The Levites leading the prayer begin with praise, for magnifying the Lord fits at any point of prayer. God, they pray, is the great, the mighty, and the awesome God who keeps covenant and loving-kindness.

Praise is a springboard into petitions, more affirmations, and further confession.

a. A desire for help in hard times (32). The longing is for God’s mercy as trials have beset all of the Israelites, kings, princes, priests, prophets, fathers, and everyone. It has not been easy to bear the distresses since the conquests of Assyria, as in Samaria’s fall and deportation (721), and the fall of many cities to Sennacherib (701).

Despite past difficulties, those praying can memorialize God’s faithfulness (33a).

b. A confessing of sin (33b–37). All the discipline that God dealt to His people was just and good, on their part deserved for their sinfulness. They spurned His word, and in the abundance He set before them, did not serve Him or repent of their pell-mell runaway in sin. Now, by their own making, they are slaves to Persia in the very land in which they could have enjoyed great blessing. Rather than being free, their very bodies and their animals belong to the Persian masters who do with them as they please.

c. A pledging of allegiance consistent with blessing (38). The Levites end the prayer on a hopeful note of revival. Due to the way the Israelites are humbled and made tender to God along lines the prayer has developed, they are serious about following the Lord. They are agreeing and putting new loyalty into writing signed by priestly and Levite leaders.

The allegiance issuing from the word and prayer (Chap. 10). The document of 9:38 commits their obedience to God. This, as is soon evident, is along overall lines (10:29) and in very specific details of life.

(1) The parties in the pledge (1–29). Leaders from Nehemiah on through the ranks (1–27) and other people in Israel are clutched in God’s embrace (28, 29). All together, they joined hearts in desire to live holy lives, separated from the ways of pagans and set apart to the word of God (28). Their revival intent was to full obedience—to all the parts of God’s word (29).

Prayer was a key in this. They prayed in the form of invoking an oath to obey (the positive) and a curse if they did not (the negative). They were affirming their accountability to God. They were petitioning Him to bless as they did His will and curse (deal in judgmental distresses of discipline) when they did not.

(2) The particulars in the pledge (30–39). The Levites continue to lead in prayer according to the pledge document. Their prayer mentions three spheres of particulars.

a. Separation in marriage (30). The revival loyalty is to give their daughters to men of their own people, not to pagan husbands, and their sons only to Israelite women.

Well-meant, the resolve lasted for a time but a few years later gave way to intermarriages with pagans again (13:23–28). Sins of the flesh keeping dogging the tracks.

b. Sanctity of holy days (31). They pledged to reserve the sabbath or any holy day for worship of God. Money-making traffic was put down as sin that was a greedy thief against God’s rights. He must have their special concentration on those days.

c. Support of ministry in God’s house (32–39). Those feeling the revival fire within counted it a privilege to commit gifts to sustain God’s spiritual ministries. Their dedication showed in various contributions to meet needs in the many temple services. Gifts supplied wood for the altar sacrifices. They came in firstfruits of crops, firstborn sons and animals, or with regard to other needs.

The connected prayer sequences of Nehemiah 9–10 are steeped in principles for prayer at any time. This is just as Chapter 8 which already received comment.

First, meaningful prayer must be integral with a genuine separation from sin and devotion to God (9:2). Second, spiritual leaders should be pacesetters in prayer and let their own experience blaze a trail in the life-changing impact of it for those they lead. Here, the Levites at least model prayer in praise, affirmation, confession, petition, and the like. Third, revival prayer kept true to God’s word should issue in the heart intent and follow-through to make real changes to glorify the Lord (9:38 and Chap. 10). Being serious about going on with God in a prayer pledge causes a clean break with sin and placing a resolute priority on doing God’s will. Obedience, of course, is transforming for the individual, but with it God also ignites devotion to please God in fathers leading sons and daughters. It affects giving special times to God and not snatching them back for one’s own ends (10:31). And revival ignites serious commitment to give to the cause of God.

Think of prayer that cheaply mouths ideals of passion to follow God but is not joined with loyalty to His interests after all. The person uttering such shallow words is closer to the trumpeting Pharisaical hypocrite than a true testimony of revival (cf. Matt. 6:1–18).

Nehemiah 11:2

Prayer for Volunteers

A Jerusalem with rebuilt walls and gates and a passion to please the Lord needed sufficient residents. So those of all the land joined in deciding who would live in the city and who would reside in the surrounding area.

Planned Bringing of People to Live in Jerusalem (1)

The city did not yet have, in addition to leaders staying there, enough people. So those living outside cast lots for one out of every ten to move there. Any chosen by lot volunteered to change their residence.

Prayer is involved in this.

Prayerful Blessing of People Choosing Life in Jerusalem (2)

The people as a whole blessed any who were selected to dwell in the central city. This was blessing in the sense of pronouncing (invoking, or calling) God’s blessing upon these. They sacrificed personal preferences to support the good of Jerusalem, and many a sincere prayer was uttered on their behalf. Entailed in this, at least for the reflective, would be such specifics as God’s guidance to a new home, help in what they were to do in the city, and the like.

A principle obvious here is believers’ committed interest in other believers, as in prayer. To pray God’s blessing on others can be one of the greatest gestures of a God-glorifying life.

Such prayer can seek God’s guidance in meeting a person’s role, or as in Jesus’s prayer for Peter reach to the very essence of faith. He prayed for Peter, whom Satan would sift along with the other disciples (“you,” plural, Luke 22:31) in trial, that Peter’s faith, as representative, would not fail (“you,” singular, 32). He prayed for Peter individually and intercedes for each believer individually (Rom. 8:34; 1 John 2:1, 2). And none will be lost from the Father’s keeping hand (John 10:28, 29), for Christ saves forever and keeps His own safe through His blood and intercession (Heb. 7:25).

Nehemiah 11:17

Prayer in Priestly Thanksgiving

Leaders in tasks at Jerusalem (3–16, 18–36) are named, then, leaders of thanksgiving in particular (17).

Leaders of Tasks in Jerusalem (3–16)

Some leading citizens receive recognition, in some cases with a description of their work. For example, Joel is called an overseer and Judah second in command in the city (9). Other officials of provinces in the area are in the list. Priests with temple roles appear (10–14), then Levites who carried out temple ministries (15–19). Other provincial leaders and priestly and Levite servants made their homes in cities of Judah where their inheritances were (20).

The Levite overseer in Jerusalem was Uzzi from the family of Asaph. He was a descendant of those famous for music in David’s day (22).

Leaders of Thanksgiving in Jerusalem (17)

This overlaps with lists above, but it is worthwhile to single it out because it mentions Mattaniah from the family of Asaph. He was notable as the leader in beginning the prayer of thanksgiving in God’s temple. Others in key musical and prayer roles were Bakbukiah and Abda. The latter hailed from a line of musicians dating back to the renowned Jeduthun in David’s temple order.

Further detail on ministers of music is reserved for remarks on 12:8–11, 24 shortly.

One principle compels attention here. In the house of God, which today is the church building or a chapel where people meet with Him, God emphasizes the important part ministers of music fulfill. They lead in music, which in some part of its content is prayerful. So their role is a key in guiding worship that truly helps people meet prayerfully with God.

Nehemiah 12:8–11, 24

Levitical Ministers of Music

This supplements matters of Chapter 11. Chapter 12 overall lists Levitical servants who led others in spiritual life. A rich part of this pertains to prayerful music.

Leaders for Performance of Service

Verse 1 introduces priests and Levites who returned from Babylon with Zerubbabel and Joshua the priest (538), tracing down to Nehemiah’s time.

Leaders for Prayer in Songs (8–9, 24–26)

Among the Levites are those in charge of songs on thanksgiving/ praise, serving in well-organized divisions. Some served as late as the career of Nehemiah (26).

Leaders for Prayer in Dedicating the Wall (27–47)

The wall, completed in 6:15 and 7:1, is dedicated. Rather than telling of this dedication at the time of the completion, the writer chose to delay it to here to fit as a part of the overall focus on priests and Levites. For these serve key roles in the dedication.

For so great a celebration, priests and Levites from all the land were called to Jerusalem. The full force of skill on instruments and in song must blend in hymns of thanksgiving to God.

Priests led in a preliminary step. They purified themselves, the people, gates, and wall with sacrifices accompanied by prayer. The prayer acknowledged God and invoked His blessing.

Nehemiah designated two choirs to stand atop the walls, some on the right of the assembled throng and some to their left. It was a colorful, impressive procession and musical tribute. Some priests blew trumpets; other Levites showed skill on further instruments. David had long before appointed such ministers (1 Chr. 22–26, 28–29), and now Jews return to this. The two choirs followed the walls, and their pageantry came together at the temple with Nehemiah and other officials.

Levitical singers raised their voices as instrumentalists played (41, 42). Strategic in the celebration was the offering of great sacrifices (43). Joy reverberated from Jerusalem. As in the celebrations of such kings as Solomon and Hezekiah (1 Kgs. 6–9; 2 Chr. 29–31), prayer accompanied sacrifices. It was apt that Israelites offer animals, testifying of their sacrificial devotion to the Lord and their thanksgiving for His peace in covenant mercy. It was appropriate to set the walls and gates apart for His glory, this amid praise/thanksgiving, affirmation, and petition to secure His blessing.

Another feature of the service was Scripture reading from God’s word to Moses, mentioned in Nehemiah 13:1–3 (as Deut. 23:3–5). A passage barring Ammonites or Moabites from God’s assembly seized Israel’s attention. The reason was these peoples’ refusal to help Moses and his people when they approached the promised land. To the contrary, they secured a hireling prophet Balaam (Num. 22–24) to curse Israel. But God turned the curse into a blessing. The passage was now remembered in excluding of peoples from these nations in the assembly.

A person such as Ruth the Moabitess was an exception to such a principle. She had broken ties with Moabite gods and come to God in true faith (Ruth 1).

Joy (43), purity (45), prayer in song, and allegiance to God’s word found a large place in hearts during this dedication.

Principles apropos here include giving each of the four emphases above a strategic place in individual and corporate worship. Another principle is this. Prayer and other spiritual values can have a God-honoring ministry even with impressive color and pageantry. The spirit is sometimes lost for many in such flash of garments and professional skill. Yet with God-exalting leadership, the spiritual crux can be guarded and the accent placed on meeting with God.

Nehemiah 13

Prayerful Separation from Sin

Separation from God in five areas is a rich vein running through the chapter. This theme quite naturally carries the flow of worship on from Chapter 12.

Separation from Pagans (1–3)

This note was already registered in comments on Chapter 12 to show the focus on the word here with other spiritual values.

Separation from Tobiah (4–9)

One of the priests took advantage of Nehemiah’s return to the imperial palace after his twelve year governorship in 433 (6). He brought his relative, the enemy Tobiah, into a permanent room in God’s house. This was an intrusion of an outsider and also usurped space formerly and rightly designated to store grain, frankincense, utensils, and tithes for priests and Levites.

Sometime after 433, Nehemiah reappeared at Jerusalem, having secured a new appointment there. The sin was an affront to him and to God. He threw Tobiah’s household items out of the chamber as Jesus overturned money-changers’ tables and drove merchants out of the temple they were misusing (John 2:13–17). At his order, items serving true temple use were returned to that room.

The Separation of Temple Ministry (10–14)

Nehemiah also learns that people have not kept up their pledged gifts to sustain temple ministers. Levites in general and those who led prayerful singing had gone to their family fields to earn a living in that work. Nehemiah’s challenges elicited Levitical commitments to the prayer music priority. He also sparked renewed giving from throughout Judah to support the ministry.

The returned leader prayed to God, asking that He remember him for his faithfulness (14). His prayer is three things.

(1) It is personal. Petition for his own case is obvious in “me,” “my” and “I” five times in the verse. To pray for oneself amidst ministry to others can be selfish. But with pure motives set for God’s glory, as Nehemiah no doubt has, it can be valid and is frequent in Scripture.

(2) It is particular. He asks God to remember him for “this” and his “loyal deeds . . . for the house of my God and its services.” He wants his life to count for God’s sake and desires that God would be pleased in counting it so. Of course, he himself will be fulfilled too. No greater fulfillment awaits man than to be fulfilled in God and the things of His good pleasure.

(3) It is purposeful. What he has just done was “for the house of my God and its services.” If we can get our prayers for ourselves aligned with God’s interests and are praying in accord with things important to Him, we have the open door to answers He is free to give (John 15:7).

The Separation from the Sabbath (15–22)

Nehemiah needed to get firm with people. For he saw sin rearing its ugly head in another expression. People were violating the sabbath rest, devoting the day to work to fill their money pouches rather than to worship to acknowledge God. A steady stream of merchandising traffic poured into Jerusalem.

The spiritual reformer admonished those selling food (15). Merchants of Tyre were taking advantage of brisk business to sell their fish and wares. Nehemiah corrected Judah’s nobles for supporting evil against God on a day set apart to Him (17). He adduced Israel’s fathers as examples. They had done similar things and drawn God’s judgment.

At sundown before the sabbath, Nehemiah ordered that city gates be closed until the day after the sabbath. His guards assured that no loads would enter and violate sabbath recognition. When merchants camped outside the gates on the sabbath, Nehemiah warned them not to come on the sabbath, and the traffic ceased.

Even priests needed to be corrected from laxity. They must purify themselves and show up as gatekeepers to set apart the sabbath.

Prayer enters at this point again. Nehemiah requests that God bless him, backing him up in this obedience. To do so would enhance his authority and gain respect redounding to God’s glory in people more concerned to do His will. He prays “remember me, O my God, and have compassion on me according to the greatness of Thy loving-kindness” (22). Compassion in his case most immediately would be in the support mentioned above. In the longer range, it would be in spiritual prosperity as his life went on, and, finally, in eternal reward after this life.

The Separation of Marriage (23–31)

Two things are in focus.

The restoration to God’s will (23–28, 30, 31). The revival of Chapters 8–10 had faded and some had become involved in marriages with pagans. Men of Judah had taken wives from Ashdod, Ammon, and Moab. Wives of the latter two, worshiping other gods, were excluded from Israel’s assembly (11:1–3). The marriages had created even further harm, for none of the wives spoke Judah’s language or were related to God’s people.

Nehemiah felt he needed to be very firm and emphatic. He strongly impressed on the guilty what God said against marriages with idolatrous pagans. He also pronounced a curse on them as long as they persisted in direct disobedience. This was a form of prayer, invoking God’s judgment, His will to be done. Further, to bring them to alarm, he struck some, possibly not in a brutal way but with firm strokes to get their attention more sharply. He even pulled out some of their hair (cf. Isa. 50:4–9), another attention-provoking gesture due to the sharp sting.

He brought them to a sense of conviction that God was speaking rightly to them, and it was very important to listen. This was such that they swore by oath (a form of prayer pledging obedience by calling God to attest the sincerity and asking Him to judge if they reneged). Their commitment was to not give their daughters to pagan men, or take pagan women for their sons or themselves.

He gave them a pointed reminder. Solomon, great as he was in his day before men and God, blundered in marrying pagans. These led him into other sin. Nehemiah was up-front about the present men committing great evil in unfaithfulness to God.

A part of gaining rededications from the offenders was the process of purifying them from foreign gods and loyalties amounting to sin (30).

The request for God’s will (29). A vital emphasis in leading the men to a new commitment to walk with God was prayer. The example Nehemiah gives is prayer for priests and Levites who defiled their ministry usefulness by sinful unions with heathen women. He pleads that God will “Remember them” in pardon and cleansing and make them useful for whatever service they yet can have. God apparently answers with pardon, for the men are purified and placed in roles of service that suit each one (30).

Having just prayed for others, Nehemiah closes the account with one more prayer for himself. He asks God to “Remember me . . . for good” (31). This could mean a number of things. Certainly, he desired further wisdom for leading the people in the true path and support by people committed from the heart and not just in an outward facade. It was always relevant to have power to persuade any who yet could need spiritual renewing. And he needed a sweet sense of confidence that though he had been firm and bold, what he had done pleased God.

Beyond that, he may have thought of an eventual trip back to the Persian palace and usefulness there. Or his prayer may have been with the thought of living out his days leading at Jerusalem. After this life, he wanted his work to be good in God’s appraisal and gain its God-honoring reward.

Principles again abound. One is in being consistent in prayer and related spiritual faithfulness all the way. Nehemiah is a good example. Another is in having power getting others to repent as the leader is a good model people cannot gainsay. A third is in praying that the work one does will be pleasing in God’s esteem. Fourth, a leader or any believer needs to pray effectively for the spiritual renewal of people deeply entangled in the web of sin (29). Fifth, any believer ought to think long and carefully and pray much to be sure about honoring God in His house, on special days of worship, in marriage, and all issues of life.

Prayer is a vital part of seeing to this. Proverbs 4:23 says it well. “Watch over your heart with all diligence, For from it flow the springs of life.” Nehemiah throughout his career in Susa and Jerusalem was one of the most sterling examples God has given of a life to His glory. Prayer permeated his character, which integrated key strengths. This list displays the wide range.

I.   Prayer

A Concern for Others (1:4ff.; 13:29)

B. Perseverance—Praying Through (1:4ff.)

C. Concept of a Great God (1:5)

D. Faith that God Inclined People (1:11; 2:12)

E. Brevity (2:4; 13:31) and Length (1:6)

F. Honesty in Confession (1:6, 7)

G. Rich with God’s Word (1:8, 9; 13:26; cf. Col. 3:16)

H. Carefulness to Recognize Ministers of Prayer Music (12:27-47; 13:10–13)

I. Dependent for God’s Strengthening (6:9)

II.  Word of God

A. Saturation with It (1:8, 9; 13:18, 26)

B. Boldness to Stand Firm against Threat (6:5–9; 13:7–9)

C. Diligence to Secure Qualified Teachers (8)

D. Respect for Reward the Word Promises (5:19; 13:14, 22, 31)

III. Other Character Qualities

A. Integrity as a Cupbearer (1:11)

B. Frankness Blended with Pleasantness (2:3)

C. Cooperation in Working with Others (8:9)

D. Responsibility to His Superior (13:6)

E. Skill as an Organizer (1:7, 8; 3:1–32; 12:31–47)

F. Tenacity against Distractions (6:1–9)

G. Caution to Post Guard and Be Prepared (4:9–23)

H. Persistence for God’s Cause (1:6)

I.   Discernment and Faithfulness in Temptations (6:1–14)

J. Directness and Boldness versus Sin (5:6–13; 13:25)

K. Vividness in Illustrating (5:13)

L. Generosity in Giving (5:8, 17, 18)

M. Sacrificial in Commitment (5:14–16)

N. Mercy toward the Needy (5:6–18)

O. Alertness to Support God’s Spiritual Ministers (13:10–13, 30)

P. Respect for God’s House (13:4–9)

Q. Sensitivity to Utilize Others in the Work (3)

Nehemiah’s life exemplifies prayer. Prayer is not an appendage but a main force with him. He interweaves prayer in integral balance with the Word. He demonstrates that prayer is vital to all aspects of life as blood is crucial to every part of the body.

Prayer in Esther

Introduction

A date of around 460 B.C. fits 10:2, which refers to the past tens, to the reign of Ahasuerus, who was Xerxes I of Persia (486–465). A leading character, Mordecai, has often been suggested as the writer. But he himself is spoken of in the past tense in 10:2, 3. Still he might have written the account after the events occurred and when his greatness in Persia was established. Ezra is also a plausible writer, living in Babylon until 458 when he went to Jerusalem (Ezra 7).

Possible prayers fit the background and events well. The book opens in 483, Xerxes’ third year (1:3). The king deposes his queen, Vashti, for refusing to display herself at his imperial banquet. Four years later, Xerxes selects Esther as his new wife and queen in January– February of his seventh year, 479–478 (2:16). Esther was taken by royal power’s demand with other beautiful women throughout the empire and had no personal choice.

A combination of strange omissions make the book unique among all biblical books. Here are the main things the Book of Esther does not mention explicitly.

(1) God; (2) prayer; (3) reference to a heart perfect before the Lord (cf. 2 Chr. 16:9); (4) living righteously (cf. 2 Kgs. 18:5); (5) comment on zeal for God’s law or word (cf. 2 Chr. 29:2)—indeed, no reference to the law of Moses, the prophets, the priests, or any writings of the scriptures; (6) faithfulness to key works or ministries for God, such as priestly service or recognizing a previous feast or holy day; (7) any promise of God to His people, as when they are away from their land, city and temple; (8) initial admission of having Jewish blood; (9) reference to fear of God (cf. Neh. 5:15); (10) allusion to reward for pleasing God (cf. Neh. 5:19; 13:31).

Still, the book’s warrant to be in Scripture has been the conviction of ancient Jews as well as Christians. Jews see this in such things as the Feast of Purim (Chap. 9), celebrating their preservation from extermination attempted by the evil Haman. Haman cast lots to set a date for officials to begin killing Jews, and Purim “lots,” became the Jewish name for the victory feast. Jews and Christians have seen God’s providential presence working to preserve His people at various points in the book. They have often felt that prayer seeking God’s help was probable in Jewish fasts, weeping, and so on. The exposition will point out particulars.

An overall impression of godliness that may form a likely pattern for prayer shows up in the two main Jewish characters.

Mordecai

Caring for Esther and his people (2:11)

Good, not willing to stand by doing nothing positive (4:15)

Steadfast in bowing only to God (3:2–5)

Kind, dependable, since Esther (4:16) felt close, respectful

Willing to sacrifice

Patient, not seeking to remind Xerxes of his good deed

Respected as a leader (10:2, 3)

Willing to endure hardship for righteous cause and forego comfort (4:4)

Confident of God’s providence to protect His people (4:14)

Staying in close touch with a loved one (2:11)

Thorough for her people’s sake, as in asking for a second day and hanging Haman’s dead sons (Chap. 9)

Esther

Respectful of her elder, a cousin who was like a father (2:10, 20)

Sensitively teachable to God (4:15)

Persuaded of benefits from others helping spiritually (4:16)

Sacrificing (4:16)

Influential toward her maids

Committed to taking serious time to prepare spiritually (4:16)

Daring for the right cause (4:11, 16)

Prompt in communicating (4:8–16)

Thoughtful, sharing (4:4)

Forthright to confront sin (7:6)

Careful in timing, inviting king and Haman twice and waiting on God (Chaps. 5, 7)

Firm with the wicked Haman (7:6–10)

Since God’s providence and Jewish prayers are so intertwined in the book, the outline is delayed until the step-by-step exposition. The theme is God’s providence in watching over His covenant people.

Esther 1–3

The Jews’ Great Peril

The Condemnation of Vashti (1:1–2:1)

Xerxes removes Vashti from being queen when she refuses to parade her beauty to entertain a vast assembly. This is in Xerxes’ third year (484–483), and Persian annals show that he suffered huge losses to the Greeks in 484–480.

The Choice of Esther (2:2–23)

Attendants of the king take beautiful unmarried women from throughout the Persian Empire to Xerxes in Susa. Xerxes favors as “Miss Persia” the lady Esther, a Jewish girl who keeps quiet about her Jewishness, acting on her cousin Mordecai’s counsel. She becomes the new wife of Xerxes in his seventh year (479–478).

Mordecai helps save Xerxes’ life when he overhears of a plot to assassinate him and informs those who protect the king (2:21–23). In God’s providence, this provides a key to promoting Mordecai later (6).

The Conspiracy of Haman (3)

When Mordecai refuses to bow down before Haman, Xerxes’ second in authority (v. 1), Haman discharges his venom. He secures a decree from Xerxes to exterminate Mordecai’s people throughout all of Persia. Haman is unwittingly making himself a target of the Jews’ God. The king, also, was guilty due to carelessness and irresponsibility in this. God had promised in His covenant with Abram to bless those who blessed His people and curse those who cursed them (Gen 12:1–3).

God will meet the crisis by preserving His people through a number of steps. Some of these undoubtedly involved prayer.

Esther 4–10

The Jews’ Great Preservation

The Challenge to Esther in a Crisis (4:1–14)

The possibilities of prayer in the book now begin to become quite apparent.

The anguish of the Jews (1–4). Mordecai, hearing of the decree, showed his anguish by tearing his garments, putting on sackcloth and ashes, and weeping. Other Jews in all the Persian provinces of a vast empire mourned, fasted, wept, and put on sackcloth and ashes.

These all are often in Jewish history, as Scripture records it, accompaniments of prayer. It is highly possible, then, that prayer, although not specifically mentioned, is involved.

(1) Crises in Israel’s history had frequently been stimulants to serious prayers to gain God’s help. The entrapment between the pursuing Egyptians and the sea was a crisis provoking cries to God (Ex. 14:10). Rather than being wiped out or forced back into bondage, Moses’ people saw God’s preservation in a path through the sea and safety beyond. Prayers in crisis were repeatedly relevant in the Judges era and often under the kings (2 Chr. 20; 2 Kgs. 19, etc.). Prayers are probable under Haman’s plot, too.

That God always has His remnant of the godly points to this, for in all the Jewish dispersion, there must have been truly righteous Jews who were on praying ground. Even the ungodly, brought into desperate straits, could seek the Lord as in Judges.

(2) Sackcloth and ashes, or similar gestures of humility, mourning, and desperation before God were customarily joined with prayer. Those impressed with their own weakness and broken in the Lord’s presence saw that they needed His compassionate help. Even wicked Ahab humbled himself, at least temporarily, and in this gesture God saw the humility and withheld judgment (1 Kgs. 21:27–29). Submission expressed in this way gained His answer of grace (2 Kgs. 19:1ff.).

(3) Fasting (Esth. 4:3, 16) is many times a humbling accompaniment of prayer in peril or heartache. Hannah is one example (1 Sam. 1:7–10). David wept and fasted seven days with the motive of seeking God’s graciousness to spare his and Bathsheba’s child (2 Sam. 12:16–18, 22). Moses had fasted on the mount in communion with the Lord (Ex. 34:28). In Joel 1:14, fasting combined with crying out to God in a crisis of famine. In many other pressure times, fasting and prayer were intertwined (Deut. 9:9; Judg. 20:26, 27; Ezra 8:21–23; Dan. 9:3).

Of special significance in Esther is a comparison with normal fasts. Usually they were for one day, but the urgency of the threat to Jews here prompts a three-day fast. It is highly natural to associate prayer with other actions in the peril.

(4) Weeping, too, is commonly a part of a prayer process. Again, Hannah is one case (1 Sam. 1:7–10), David another (2 Sam. 12:22). Hezekiah becomes a leading example as well (2 Kgs. 20:3, 5). This is true with Job (16:17, 20), David in Psalm 56:8 (cf. prayer in 1, 10, 12), Jeremiah (13:17), and Jesus (Heb. 5:7). It would be improbable to think of the situation in Esther’s day without assuming prayer, urgent and copius prayer.

(5) The temple consciousness is still another factor. Solomon had asked God on behalf of His people scattered from Jerusalem and in trouble. If they would look to Him at His house, may He hear and help them (1 Kgs. 8:46–50). Daniel had prayed toward the temple from Babylon (Dan. 6:10), and among the many other Jews, some reasonably would also pray this way.

The asking of Esther (4:5–8). When the queen received word of the evil decree against Jews, she asked for details from Mordecai. He quickly briefed her with these.

Prayer is again not mentioned. But other things are significant here. One is Esther’s pain at the general news she knew so far. She was twisted in an ordeal of suffering on behalf of her people (4). This, with her fasting in 4:16, could fittingly involve prayer. Another comment is her kindness in offering clothing to her cousin. This was to comfort him as he is in sackcloth and to free him to come past the gate (v. 2) and visit her, that they might encourage one another.

The admission of her predicament (9–11). Before Esther has had much opportunity to think things through, she tells Mordecai of her predicament. She feels the urge to attempt queenly help for her people, but a great danger blocks the way. Any person approaching the king without being summoned could, by Persian law, face execution for such effrontery. The only exception is if the king extends to the visitor the welcoming tip of his golden scepter. Her dilemma is that she has no invitation to appear before Xerxes this month.

This admission becomes the occasion of Mordecai’s challenge.

The appeal of Mordecai (12–14). He sends word back to Esther. His message carries three emphases.

(1) Deliverance is sure to come to the Jews from some other source if Esther does not act. Mordecai does not mention God, but most probably has His providential working in view. Several lines of thought so readily apparent to a keen Jewish awareness would urge the overshadowing faithfulness to be expected from on high.

One such thought is the certainty of God’s promise. He had chosen and pledged by His very life to bless this people (Gen. 12:1–3; 15:8–17). He had often reaffirmed the promise and assured that what He had said He surely would do. So this people could not be exterminated and the promise come to nothing.

A second thought so natural to Jewish reflection was the confirmation of God’s prophecy. He had declared in the Davidic Covenant that He would give David a house, kingdom, and throne (a dynasty with an occupant reigning) forever (2 Sam. 7:12–16). He had said He would discipline when sin occurred. But he even had predicted that after Israel had lost its kings, He would put a man on the throne forever, over a regathered Israel (Jer. 23:5–8). So the people would have to be kept intact to see this fulfillment.

A third input in alert Jewish remembrance was the frequent expression in the scriptures about the confidence of preservation. Voices in the word had responded to God with the faith that such a God would always be faithful to keep Israel. Psalm 121 is an utterance of this optimism in what cannot fail. “My help comes from the Lord, Who made heaven and earth. . . . Behold, He who keeps Israel will neither slumber nor sleep. The Lord is your keeper; the Lord is your shade on your right hand. . . . The Lord will protect you from all evil . . .” (vv. 2, 4–5, 7).

Mordecai could reasonably have such a background for his conviction about a providential deliverance sure to attend the Israelites.

(2) Death is ahead for Esther if she remains silent. Mordecai may mean that eventually she will die anyway, or that if she fails to use her queenly potential, her Jewishness will lead to death with many other Jews, even if God preserves many. She will find it no advantage to hold back.

(3) Destiny is perhaps her role. The question “who knows . . .” has the more positive meaning, “perhaps.” Mordecai wants Esther to reflect on the very real possibility that in God’s providence, her being in her strategic role can be the way in which providence will help the Jews. One can wonder if other workings of providence occurred in Mordecai’s thoughts—Joseph taken to Egypt by the Lord to deliver His people, and Moses preserved in Egypt’s court to deliver the Israelites.

The challenge to Esther in a crisis leads on to her commitment in the trial.

The Commitment of Esther in a Crisis (4:15–5:14)

The appeal for a fast (4:16). Esther accepts Mordecai’s challenge and risks all for her people. She will go as their advocate before the mighty Xerxes. Two things, first, are paramount in her mind. Ready to appear before the human king, she will not do so until her people and her have gone before a greater King.

(1) Her desire is clear. She wants Mordecai to summon Jews in Susa to fast on her behalf. So intense is this in her mind that she requests an extra length of time—three days rather than the usual one day. Her seriousness is also evident in the detail that the Jews are not to break the fast “day or night.”

Prayer, as already shown, is a customary and vital element along with fasting. Mordecai, in context, had appealed to Esther with a focus on providence, suggesting the Lord who was in control. The three-day effort, enduring until the third day (5:1), was in all probability a time also of much prayer seeking help from the crucial time when Esther interceded with the king.

Why God and prayer are not mentioned explicitly is beyond our knowledge. One possibility is that the writer, under Persian court auspices as Mordecai was (9:20), may have written generally of obvious providence intending Jews to perceive far more than Persians saw. This is in contrast to Nehemiah, who says straight out that he prayed God would move his king (Neh. 1:11).

(2) Her determination is also clear. Esther herself plans to fast and expects her maids to join her in this. These attendants may have been Jewish, or some of them Jewish, or Persians Esther had impacted in a way that lies beyond the detail the book itself gives.

Her aim to approach the king (16c). She will go before the king ushered in and helped by the God before whom she and other Jews appeared. It would be in His hands, finally, with Persian law placing her in peril for intrusion.

Her acceptance of the consequences (16d). Esther was prepared to put her life on the line for her people, if providence (God) permitted her to die. This is courageous selflessness in servanthood to others. It is not passive resignation.

The assent of Mordecai (17). He, too, saw the high importance of the fasting (and presumably prayer). He followed Esther’s appeal in the discipline of a like commitment.

The approval by the king (5:1–8). If prayer was involved as suits the case so well, this is part of God’s answer. It is the beginning of a chain of acts by which He answers.

Esther did the daring thing, appearing uninvited. She did so with tasteful wisdom, dressing properly in queenly apparel to please Xerxes and waiting where he could see her and bid her approach closer. We read of no prayer on the spot as Nehemiah’s quick request while before Artaxerxes (Neh. 2:4). Still, such a further, silent prayer for God’s favor would be ever so timely.

Favor greeted the queen, probably in Xerxes’ facial demeanor and certainly in his extending the welcoming scepter. She touched it in gratitude. When the king inquired of her request, Esther invited him and Haman to a banquet just for the three. At the dinner, Esther did not yet give her request but extended an invitation for a second banquet the next day.

Some suggest that confidence failed Esther at the first banquet, causing a delay to work up nerve to follow through. This may be so, for human misgivings are very real, and we all have our feet of clay. Another possibility is that Esther did not yet sense it was the time to spell out her request and waited on the Lord. At any rate, God in providence again acted, and His timing was excellent (cf. below, “Concern of the king . . .”).

It is difficult to leave Esther’s appearance before the king without pointing out a further consideration. This is first an incident of Esther’s approval by a human king, yet also becomes a good illustration of analogies when a person has delightful access to a greater King. Observe these similarities.

(1) The believer’s prayer to God is in a robe of righteousness (cf. Isa. 61:9), having put on Christ (Rom. 13:14).

(2) The Christian today stands in God’s presence, having access (Rom. 5:1; cf. Heb. 4:16).

(3) God answers prayer from His throne (Ps. 103:19; 145:13).

(4) The believer obtains favor from the Lord (Heb. 4:16).

(5) God reaches out to the one praying in accord with Him, by His promises (Matt. 7:7–11), His grace (Heb. 4:16), and His Spirit to empower (Eph. 6:18).

(6) God is magnanimous, inviting the one praying to come with any matter, in “everything” (Phil. 4:6), as Xerxes is inclined here (Esth. 5:3).

(7) God grants lavishly (Eph. 3:20), as Xerxes offers (Esth. 5:3).

(8) We may urge specific requests (cf. Esth. 5:3).

(9) God is faithful to respond, even more than Xerxes when he is kindly disposed (Jer. 33:3).

(10) God gives His own presence in answer to our prayers, as Xerxes committed his presence to Esther. Of course, God already is present with believers as well.

(11) God continues to entertain the believer’s prayers (cf. Esth. 5:6; 7:2). If we are in accord with God, we can never ask too much or too often.

(12) God often grants our requests to spare our lives and the lives of others, as He wills (cf. Esth. 7:3).

The Concern of the King to Exalt Mordecai (6:1–13)

God’s providence is again at work. King Xerxes, on the night before the second banquet with Esther, finds that he cannot sleep. At this time, opportune for the Jews and for God answering prayers accompanying crisis, tears, fasting and sackcloth, the king listens to his royal records being read. This fills his mind with something he has let slip—Mordecai’s kindness in helping save his life (cf. 2:21–23).

Xerxes determines to reward Mordecai. Nehemiah specifically prayed about God remembering him in reward (Neh. 5:19; 10:31). By contrast, with no mention of prayer, Mordecai waits, no doubt praying, and God rewards in a way that fits his case and the need.

Haman, summoned to give his counsel on how the king can honor a man he has in view, jumps to the conclusion that he himself is the man to be exalted. So he seizes his opportunity, describing all that he relishes should come to him. He is lavish. Let there be a royal robe, a horse the king has ridden with a crown on the mount’s head, an array of honor, an escort before the people in the royal square, and a special proclamation of exaltation.

Haman then gets the first great shock of his life. His face must have been crestfallen, even if he would make every effort to cover up his feelings. The king commands that such acclamation be awarded Mordecai! Haman’s second colossal shock will come at the second banquet when Esther points him out to the king as the wicked persecutor of her people (7:6).

The Calling on the King for Help (6:14–9:19)

Esther at her second banquet gains the king’s invitation to make her request. She now replies in a gracious acknowledgment of Xerxes’ favor, and asks for her life and that of her people. She explains the plot to exterminate the Jews, Xerxes demands who would carry out such an atrocity (he has a short memory), and Esther names Haman.

The king had appointed Haman as second in command. Now the throne-sitter is so upset that he leaves the banquet for a time to consult with himself, and possibly counsellors, in his palace garden. Returning to discover Haman bending over or near the queen who is on a pillow beside the low banquet table, the king construes the posture in the worst possible scenario. Haman would be so brazen as to attempt to violate the queen! One question snaps palace officials into action to sweep Haman away to his execution. A eunuch named Harbonah counsels the king to have Haman hung on the gallows he set up to terminate Mordecai, who showed kindness to Xerxes. At the king’s command, the attendants hang the hater of the Jews.

Honor already bestowed on Mordecai now grows. The king confers to him Haman’s position as second in the kingdom. Esther asks the king further for a way to stop the former decree from resulting in Jewish harm. Xerxes cannot alter the first decree, but he can issue a second one which gives Jews the support to resist efforts to kill them. Mordecai and Esther receive the king’s approval to craft a decree, put his name and ring signature to it, and dispatch it to all parts of the empire. Scribes make many copies, for there are 127 provinces (1:1; 8:9). Couriers ride to notify officials everywhere.

Jews in various places defend themselves and their families. This is not capricious killing, resulting in more than 75,000 deaths. The Jews slay only enemies (9:5), apparently only men (6–9), not women and children, and do not go after plunder (10, 15). Ten sons of Haman fall in this defense of Jewish lives (10).

Esther later asks for two further concessions from the king. One is for the sons of Haman, already dead, to be hung as a public spectacle. This will warn others against trying to exterminate the Jews. This, then, is not a bloodthirsty petition, but a wise and firm one in such a crisis of defense, and a healthy warning that respects others enough to keep them from inviting their own deaths. Esther’s other later request is for an authorized second day for Jews to defend their lives against hateful enemies. This is clearly not a brutal, heartless desire but a necessary extension to permit enough freedom to make a thorough defense against those who took the initiative to blot the Jews out.

The Celebration of Purim (9:20–32)

A great outcome of the deliverance that providence (God) has given is a new Jerish feast called Purim. As explained earlier, it is based on Haman’s using lots (3:7) to decide when to destroy all Jews. The word for “lot” is pur, the plural purim. The Jews celebrated the feast on Adar (March) 13, 14, 15 (9:18, 19). The celebration has been on the fourteenth and fifteenth ever since, along with the seven great feasts of Leviticus 23 (cf. also Lev. 16), and Hanukkah (Lights, or Dedication) commemorating deliverance from Syria’s Antiochus Epiphanes and cleansing the temple in 165 B.C. (Dan. 8:14).

The purpose in the Feast of Purim was to rejoice over deliverance from death. The Jews gave gifts to one another and to the poor (Esth. 9:19, 22). Prayer is a real possibility linked with the feast, and for a reason. Deliverances often stirred Israelite praise. Examples are Israelites kept safe from the Red Sea (Ex. 15), Judah in Jehoshaphat’s day (2 Chr. 20:26–28), and many other cases (Ps. 51:14; 107:1, 2; 136; 138:1–3).

Esther and Mordecai secured royal authority to observe the feast (9:29–32).

The account of the great deliverance through God’s working is capped by details about Mordecai’s greatness in the Persian government (10:2, 3).

To those who discern the connections of things, God and prayer played a key role in the preservation.

Prayer in Job

Introduction

Author and Date

It is not clear who wrote the book. The main suggestions have been Job himself, Elihu, Moses, Solomon, or Ezra. Rabbis usually attributed it to Moses (Talmud, Baba Bathra 14b), a view that appeals to some because many details suggest the patriarchal era.

Two dates may or may not be distinct.

Date of the events. Reasons possibly pointing to the patriarchal age are these. First, the setting is in the patriarchal way of life. Job’s wealth is seen in terms of livestock, and he is a priest in his own family (1:5), as Abraham (Gen. 18) and Jacob (Gen. 35). Second, Job’s life span is about 180–200 years (42:16), for, according to custom, he would be between ages forty and sixty when married, and he lived 140 years after that. Third, the book, although lengthy, never refers to the Mosaic law, Israel, the exodus, the tabernacle, Mosaic feast days, and so on. Fourth, a number of names appear elsewhere in the patriarchal age. Examples are Sheba or Sabeans from Sheba (Gen. 25:3; Job 1:15; 6:19), Eliphaz (Gen. 36:4, 25; Job 2:11), and Uz (Gen. 22:21; Job 1:1).

Date of the writing. Many favor the era of Solomon. For the book bears evidence of the creative beginning of wisdom literature. It also moves in a circle of ideas similar to Proverbs (cf. Job 15:8 and Chap. 28 with Prov. 8). If a writer in this period wrote it, he used previous records, just as Luke would later in writing his gospel (Luke 1:1–4). The analogy with Luke does not convince some because a Solomonic writer would need voluminous prior writings for the lengthy speeches or else direct revelation for a high percentage of the book. Further, Luke wrote within a short time after the ministry of Jesus, whereas a Solomonic writer of Job would be a thousand years after.

On the other hand, a date permitting Job to write is possible. One reason is that it seems more natural than getting the long, detailed speeches accurate a thousand years later. Around 95 percent of the book is direct quotes, suggesting a writer with first-hand knowledge. Second, the perspective differs from the wisdom era. At times in Job outward circumstances do not result from righteousness or sin, but God’s purpose, whereas Proverbs 2 focuses on circumstances resulting from godliness or its lack.

Third, some vocabulary fits a patriarchal writer. In 42:11, qesitah, a piece of silver, appears in only two other Bible texts (Gen. 33:19; Josh. 24:32). And the word Shaddai for God occurs thirtyone times in Job but only seventeen times in the rest of the Old Testament, and the patriarchs used this designation (Gen. 17:1; Ex. 6:3). Job could have done the writing and referred to himself in the third person, as certain other Old Testament writers did. A writer close to Job could have penned in the last two verses (42:16, 17) as Deuteronomy 34 gives Moses’ death. Or Job himself, in anticipation, could have written the finish in his closing days to make the work complete.

Background, Purpose, and Theme

Some regard the narrative as only an oriental yarn from folklore, done by several authors as shown by switches from prose to epic poetry and vice versa. Other arguments denying that the story really happened are these. The numbers are supposedly artificial, for instance seven and three; the interview between Satan and God is improbable; and the poetry is too profound to represent real speeches.

But historicity, despite these unconvincing reasons, is defended well in Old Testament introductions by E. J. Young, Gleason Archer, Jr., and R. K. Harrison. Two biblical passages attest the reality of Job (Ezek. 14:14, 20; James 5:11).

Several purposes are apparent in the book: (1) to refute Satan’s slander and uphold Job’s integrity (1:6–12; 2:1–6); (2) to use this to achieve the greater end of arguing the worth of God to be worshiped for Who He is and not simply for what He can give; (3) to discuss with dramatic, telling impact the mystery of suffering, particularly of the godly; (4) to expose Job to himself and strip away all self-righteousness that blocked the full measure of blessing which God desired to give as in 42:1–6; (5) to develop sometimes in immense detail the prayers to God in coping with trial.

Prayer is a pervasive current often surging in the book. It shows up in at least seven ways: (1) reasoning in speeches by Job and his four friends, as the exposition will develop; (2) references to prayer, even when the speaker is not necessarily praying at the moment (5:8, 9, etc.); (3) reactions to severe heartaches (1:19–21); (4) suggested as a natural reflection about God’s humbling counsel (Chaps. 38–41); (5) reverence shown in offerings that were normally accompanied by prayer (Chaps. 1, 42); (6) repentance after God’s counsel (40, 42); and (7) requests of intercession for Job’s friends (42), just as he interceded for his sons and daughters (1).

The theme fits well with the purpose and the perspective in prayer. Commentators almost unanimously speak about the mystery of suffering and the problem of pain, as if such an idea were the ultimate point. In reality, this is only a springboard to the greater theme. True, the question throughout the book as Job suffers is “why?” His three counselors, then Elihu, are really trying to tell him why God permits him to suffer, and Job has his own ideas about the “why.” Yet this issue is only building toward the spotlight on the real theme.

The Lord speaks and the “why” recedes as Job grasps more fully the “Who”: God who is allowing the godly to suffer, for His reasons. The suffering is only a stepping stone to submission to sovereignty. God’s ultimate worth is the zenith toward which the plot builds. Job’s suffering is a means God designs to demonstrate to Satan that Job does not serve God simply because of the material blessings this can get for him. God is not a convenience to gain comfort. Job serves Him because of the absolute worth he sees in God Himself.

Significantly at the outset the Lord calls Job His “servant” who “fears Him” (1:8; 2:3). At the end, after being stripped of all material benefits, Job can only marvel in the infinitely great God. God is his highest value. The greater key to the book is not why Job suffers, but why he serves. He serves, finally, because of the worth of God!

As the theme develops, prayer saturates the book from the outset to the conclusion, packing many words to God into the speeches. Often, Job is not simply speaking to his friends but conversing directly with the Lord, and the prayers fulfill a strategic role in the very flow of thought. This will be apparent in the exposition later.

The Outline

I.   The Prologue (1:1–5)

II.  The Drama (1:6–42:6)

A. The Controversy between the Lord and Satan (1:6–2:10)

B. The Controversy between Job and His Friends (2:11–31:40)

C. The Controversy between Job and Elihu (32:1–37:24)

D. The Controversy between God and Job (38:1–42:6)

III. The Epilogue (42:7–17)

Job 1:20, 21

Prayer Reacting to Great Losses

The Situation of the Prayer (1:1–19)

The scenario on Job (1–11). Quickly the scene is set for the rest of the book. Two aspects highlight this.

(1) Job’s consistency (1–5). The man’s godly character and conduct are the first points of emphasis.

Four initial portrayals give a profile on the man (1). He was blameless, referring not to absolute sinless perfection but a sound overall testimony that left a marked impression as a worshiper of God. He was upright, pointing to his stalwart righteousness. Third, he was a man fearing God, honoring Him in respectful awe and taking His worth seriously. Finally, the depiction even looks at him from the negative side as a man turning away from evil. One could expect Job to do what was good, not sinful.

His locale was Uz, probably in the Arabian Desert east of the Red Sea and southeast from Palestine and the Dead Sea. It may have been another name for what came to be known as Edom in Jacob’s day (Gen. 36:8; cf. Lam. 4:21).

More insight as to Job’s consistency comes in the detail about his sacrifices for his seven sons and three daughters. After each invited the others on “his day,” meaning his birthday or a special day when he in turn played host, Job presented burnt offerings for them all. His purpose was to lead them in dedication to God. The burnt offering early represented one’s devoting all to God (Gen. 22:2, 16; cf. 8:20), and later in Moses’ day signified giving oneself totally to Him (Lev. 1). That Job meant this idea for members of his family is apparent in his offering as a solution to sin, a rededication of life to the Lord (5).

The scenario on Job leaps quickly to a challenge Satan hurls against him before God.

(2) The challenge of Satan (6–11). This enemy who had tempted Adam and Eve to sin in the garden on earth now appears before God in heaven. His plot now is to lead Job into sin.

Sons of God or angels (cf. 2:1; 38:3) are before the Lord, and Satan, as an angel, comes too. As that roaring lion seeking whom he might devour in a later day (1 Pet. 5:8), he has just prowled the earth and formed his evil design to hurt Job.

God takes the initiative, for testing is ultimately from Him to help the believer. He asks if Satan had considered “my servant Job,” and repeats the four character qualities of verse 1. Satan reasons that Job serves God to gain advantages of protection, prosperity, and possession, a slam at the God’s worth to be served for Himself. Should God strip away the material benefits, Job will curse Him openly. On such a theme Satan’s logic runs.

This background prepares the stage for sufferings God permits to show Satan wrong and demonstrate His own worth to His servant.

The suffering God allows (12–19). First comes God’s clearance, then cases, as He permits Satan to follow through.

(1) God’s clearance for it (12). He opens the way for Satan to engineer difficulties on Job. Centuries later, in a similar testing, Satan desired to get at Peter, God permitted it, Jesus prayed for Peter, and Peter came through in victory (Luke 22:31, 32). God is in absolute control, and as powerful as Satan is, he can do only what God allows. For above all, He carries out His purposes.

(2) The cases of it (13–19). Four of these follow in rapid succession, all on one day. Before they do, the main scene is set in Job’s sons and daughters celebrating in the oldest son’s house.

a. First, Sabean raiders from the desert area of Sheba stole Job’s oxen and donkeys (cf. v. 3). They murdered all but one servant, who escaped to tell Job of the atrocity.

b. Second, fire from the sky lashed at the sheep (cf. 1:3) and servants, burning them to death. Again one servant slipped free to bring Job the news before even the first report has ended. The fire is a miracle. Satan has power to work signs and wonders (cf. 2 Thess. 2:9).

c. Third, three Chaldean bands, roaming hundreds of miles from home as the Mesopotamian invaders had in Genesis 14, stole Job’s camels (cf. 1:3) and killed his herders. God allows one attendant to get to Job with the stunning news.

d. Fourth, the most severe blow of all struck Job. A mighty desert wind flattened one son’s dwelling, killing all of Job’s sons and daughters. A servant was left safe to deliver the account of woe.

The Specifics of the Prayer (20, 21)

The feelings he suffers (20). These are evident in the gestures of grief so frequent in the Old Testament, usually combined with prayer. Job tears his robe, a sign of undoneness or calamity when life is coming apart and the need for God is desperate. With this he shaves his head, an expression of humility in the abject bankruptcy of any human glory.

These gestures precede Job’s flinging himself upon the ground in humble contriteness and lowliness before his Lord. He seeks God in utter submission. In total respect, he worships the Lord and cries out of a broken heart.

The facets he speaks (21). Three emphases are clear-cut as Job prays.

(1) His bareness in entering and leaving this life. Nothing that he has possessed could he demand as his by his own sufficiency or right. All things have been God’s gifts. He prays in affirmation. This acknowledges that he came into the world barren of anything besides himself and will go out taking nothing of this world (cf. 1 Cor. 4:7).

(2) God’s bounty in giving. The Lord gave and the Lord has taken away. Again, his aspect in prayer is affirmation of what is true. Moses speaks similarly (Deut. 8:17, 18). Everything he had was by God’s wealth and will.

(3) God’s blessedness in His very being. “Blessed be the name of the Lord.” Now Job’s aspect of prayer is acknowledgment in praise or confession of His worthiness. His name or reputation, His very being is honored and due the heart’s tribute.

The faultlessness he maintains (22). In all his worship and the prayer that is part of it, Job acts true to form. He shows all the four character traits of 1:1, 8. So far, the tempter is the one put to shame.

Principles of Job’s praying are potent here. First, the prayer flows consistently out of a life disciplined to honor the will of God. When a person keeps walking with the Lord, the steady commitment that governs the life is often the spontaneous reaction when faced with great loss. Second, the human heartache and sense of the loss seem evident enough in the gestures of verse 20. It is not a sin (cf. v. 22) to feel the hurt and ache of trial; it is a sin only if one distrusts the Lord. Third, as is so frequent in Scripture prayers, affirming the truth of God can stay the spirit in calamity or at any time. Fourth, it is always fitting to look past all the mist of heartache and fix the eyes of faith on God, shining and worthy of the heart’s acclaim.

A fifth principle, applicable to the passage here but drawn from Romans 8:28, is apropos. The believer can rest in knowing that while not all things are good in themselves, God arranges them together for our good in the final analysis.

Before going on to the next prayer passage, it is good to observe what immediately follows the first prayer. Satan tells God that if he touches the very life of Job himself, the man’s true colors will show up—he will curse God (2:5). God permits Satan a second opportunity to get at Job, yet guarantees that Job will live. Satan smites Job with bodily boils that cause great suffering. Even his wife gives way, advising Job to curse God for permitting this and die. But the godly man replies that as believers take the good God gives, they should also accept adversity. He weathers the storm without sinning (2:10).

Three of Job’s friends visit to console him. Their gestures of mourning suggest prayer that can accompany such acts (2:12). Then after seven days and seven nights of their wordless vigil, Job breaks the silence (Chap. 3), and Eliphaz delivers his first speech (4, 5). In Job 3–31, Job and the three visitors each give speeches, in three cycles. Sixteen speeches occur, made up of two different occasions when each of the three speaks and Job replies to each one: three plus Job’s three, making six, then six again, plus a third time when two of the visitors speak (Zophar abstains), and Job gives two rejoinders.

Eliphaz is speaking in 4–5 where the second prayer passage occurs.

Job 5:8, 9

Seeing God’s Greatness in Prayer

It is vital to look even at Job 4 where Eliphaz begins to catch the flow of thought in which the prayer counsel fits in 5:8, 9.

See the Sin behind the Trouble (4:1–5:7)

Eliphaz’s logic threads together various movements.

He asks if Job will grow impatient if a person offers him counsel (4:2). It is hard to hold back from saying what he feels needs to be aired. Job, he compliments, has been a bulwark to others in difficulty, but now that the heat is on himself, he is impatient.

Eliphaz asks if fear of God and His personal integrity are not Job’s confidence (6). Why should he be put out with some good counsel if he imagines all is well spiritually? Yet Eliphaz reasons that sin must be deceitfully working in Job to explain God bringing him to ruin (7–11). The “counselor” claims to have received a night vision that disclaimed man’s purity before God, and speaks about God’s discernment of sin. He detected sin in His angels, more so in men (12–21).

Again, Eliphaz “smells sin in the camp” since it is in being foolish that men invite difficulty, and man is born for trouble (5:1–7). When affliction strikes, a reason has to provoke it. It does not just sprout out of the dust without provocation (6). But even if sin is the cause of trouble, Eliphaz has counsel on how the sufferer should respond.

Seek God in Prayer (5:8a)

Whether specific sin aggravates Job’s situation or not, Eliphaz offers sound counsel. The three friends lodge false assumptions at times, but amidst their speeches readers glean some profitable advice. This is one case.

As to his personal choice, Eliphaz would seek God. It always is wise to approach Him in prayer and search to know His will (cf. “seek and you shall find,” Matt. 7:7).

Set One’s Cause before God (8b)

This is sterling help. Surely the answers for man’s dilemmas are with God. What Eliphaz counsels here is, in essence, what God’s Word urges in many passages (Ps. 37:5; Prov. 3:5, 6; Phil. 4:6, 7). Placement of one’s cause before God is wise, for submission to His will is vital and with Him are limitless possibilities. Eliphaz is quick getting to this.

Savor the Possibilities God Controls (9–27)

Eliphaz is telling the truth at this point. A sufferer such as Job can be thankful and praise-filled, encouraged by the momentous possibilities. Jesus would say later, “All things are possible to him who believes” (Mark 9:23). This is because God is the God in whom all things are possible, and nothing is impossible that is in accord with what He wills.

The things God is able to do draw two comments from Eliphaz as he develops his point.

Their description (9). God’s works are describable with three adjectives. They are “great,”“unsearchable” (beyond man’s ability to figure out), and “without number” or limitless. One can see similar depictions in Jeremiah 33:3 and Romans 11:33–35, for example.

Certainly, the earliest, as well as later, history of God’s people stand rich with illustrations. God’s acts were great as He protected Abram and Sarai in Egypt (Gen. 12), giving Abram victory over a vast Mesopotamian army (Gen. 14), and destroying Sodom and Gomorrha, yet springing Lot and his daughters free (Gen. 19). God worked extraordinary things in multiplying Jacob’s herd (Gen. 31), changing Esau (33), exalting Joseph in Egypt (37–50), defeating Egyptians in the plagues and at the sea, and on and on.

Their diversity (10–27). Eliphaz reasons about the panorama of great things God does. He sends rain, delivers those who mourn (how pertinent to Job), and protects from the wicked. He gives relief from pain, heals, delivers from seven troubles. He can increase one’s descendants into many and grant a long life. How relevant are these reminders to Job personally, and God will work the truth of these abilities in Job’s own future (cf. 42).

Principles of prayer are apropos here. One is that a counselor giving advice may or may not know if sin is involved in a person he encourages about prayer. A second one is that it is wise to seek God and deposit one’s cause before the One capable to work the best solutions (cf. Ps. 55:22; 1 Pet. 5:7). Third, it can be refreshing stimulation to think big thoughts of what God is able to do answering prayer. Fourth, it is a tonic to review, with praise to God, the kinds of blessings He is able to carry out. The examples in Job 5:10–27 are pertinent reminders, and other Scripture is a treasury that can take the mind on and on with encouragements.

Job 6:8; 7:11–21

Longing in Prayer for Relief

Job’s feedback to Eliphaz covers all of Chapters 6–7.

The Depression of His Thinking (6:1–7)

Job yearns that the anguish that racks him could be weighed in balances with his sin, and the enormous weight of the suffering be seen as already enough, or too much. So let it cease! Intense pain has provoked him to rash words, for it is as if the Almighty’s arrows pierce within his body. He reasons that he does not complain without cause, just as the wild donkey and ox make no sound when they have what they need. The pain has taken his taste for life, leaving depression.

The Desire of His Prayer (8–13)

The core of it (8, 9). The petition he longs for God to grant is that God would turn him loose, permit him to die, and set him free from the agony.

The comfort in it (10). One bright note in the suffering is his comfort that he has not denied the words of the Holy One, cursing Him as his wife had goaded him to do.

The continuation of it (11–13). Job keeps wishing death could cut off such pain. He does not fathom why in this weakness he cannot have this.

The Dissatisfaction with His Counselors (14–30)

A man suffering this way ought to receive kindness from his friends to bolster him against turning aside from God. However, Job feels that his friends so far have been as empty of help as a gully that has had water but runs dry, mocking those desperate to find water (14–21).

He wishes they would effectively teach him how he has erred, so that he can get on with things. As it is, they seem crouched to pounce on words he utters in extreme duress. He wants them to stop assuming the worst and speaking unjustly, and recognize the integrity of his words (29, 30).

The Difficulty of Life (7:1–10)

As a man labors through life, Job finds it difficult to suffer seemingly without purpose. He tosses through the night, his flesh crawls with worms and a crust of dirt, his skin is hard, and ugly pus oozes out of his body.

Job appears to be praying in verses 7–10. He wants his friends, or else God, or both, to remember him. Let them consider that his condition is taking him away where people will no longer see him.

The Dread in Life (11–16a)

His desperation incites him to moan of his anguish. If he thinks his bed or couch will ease the pain, the counselors inflict another sort of hurt. They frighten him with talk of dreams and visions, causing him to wish he could die. He realizes he will not live perpetually and seems to transition into prayer to God in verse 16b, if not before.

The Desire in Prayer to Depart Life (16b-21)

Job yearns before God to be left alone and no longer be the object of His attention putting him to a test. He asks in his prayer if he has sinned—so that God would pinpoint the sin that provokes Him as the watcher of men. He also asks why God sets him up as His target. If sin draws His displeasure, why not simply forgive the sin, cleanse it, and be done with it? Going on the way Job seems headed states how the ordeal seems so pointless; he will lie down in the dust, God will seek him, and he will no longer be alive to respond.

In the verses, Job feels unimportant in regard to all this bother (16b-19) and unforgiven if he has sinned (20, 21). His prayer is urgent to gain the remedy to both problems.

Principles of prayer are instructive here. First, prayer at times can be so natural that a person moves imperceptibly (or seemingly so) from words to people to words to God. Second, God is willing even to hear prayer uttered out of racking pain when a person’s thinking is blurred by the sharp suffering. Third, since friends’ counsel may be more hurtful than helpful, it seems wise to pray much that words to sufferers be with God’s wisdom and not mere human reasoning. Fourth, Job’s questions here, as often in Scripture prayers, remind the believer of this kind of expression God will hear. God does not shun or punish for honest questions on the lips of puzzled sufferers who trust Him but really are burdened to find answers.

Job 9:28–31; 10:1–22

Perceptions about God and Prayer to Him

Job is responding to Bildad’s first remarks in Chapter 8. Bildad labors under the impression that Job’s sons brought their deaths on themselves as retribution for sin (4). Similarly, sin in Job must be behind his suffering. So he has a neat solution. If Job just will be pure again, God will relieve him of difficulty (6). If he will regain integrity, God will “fill your mouth with laughter, And your lips with shouting” (21).

The old saying is often so true. It is easy for a person who is free of pain to spin out easy counsel.

Now, Job replies.

His Perceptions about God (9)

Job agrees with Bildad that God recognizes the righteous, yet in his extremity realizes many other things in his relation to the Lord. He does not have everything figured out as to resolving his affliction. Chapter 9 is mostly perceptions about God that he speaks to Bildad and presumably the other visitors (1–27, 32–35). Speaking about God flows into speaking to God (28–31; Chap. 10). The two become closely intertwined.

Job’s perceptions are many. He reasons that a person is not able to dispute with God who is so very wise and strong (9:3–4). He can only rightly seek His mercy (15). God will always win. His power operates in removing mountains, shaking the earth, blotting the sun and stars from man’s view, stretching out the heavens, and doing other things no human can fathom (5–10).

God’s strength and wisdom enable Him to bring difficulties on Job (17–19). He gives the go-ahead for calamities that kill suddenly where He wills it and seems indifferent to despair the innocent feel (23). At times, He allows evil men to gain the upper hand and run roughshod in earth’s affairs (24).

The Lord allows Job’s life to be slipping away as fast as a swift runner covers distance quickly, as a boat soon floats past, and as an eagle makes its fleet dive to seize its prey (25, 26). It seems useless to wash his body, for it is soon abhorrent again (30, 31). Job cannot contend with God to resolve the affliction, for God’s ability is so great to do what He wills. The sufferer has no umpire (daysman, advocate) to plead his case before the Lord (32, 33). Since Christ’s work at His first coming, believers have had Him as their advocate (defense attorney) as in 1 John 2:2, their intercessor in heaven (Rom. 8:34; Heb. 7:25). They also have the Holy Spirit indwelling them and making intercession on earth for them (Rom. 8:26, 27).

Prayer is strategic in Job’s remarks of Chapter 9. In verses 14–16, he wonders how he can respond to God with fitting words; the anguish is so great that even if he prayed and God answered, short of healing, he could not muster the belief that God has heard in potent practicality, for the agonies still inflict him.

Later, in 9:28–31, the invalid’s words shift directly to the Lord. He tells Him that the pains frighten him; he feels disapproved and counted as wicked as long as no relief comes. Other passages clarify that in his own self-scrutiny he is honestly not aware of any specific sin that would lead to this grief. Even washing does no good for long. Soon he feels plunged again into a pit of filth due to ugly sores and clothing sticking to his body.

Chapter 10 tells of Job speaking about what he will pray (1, 2) or entering into direct prayer to God (3–22).

Prayer to the Lord (Chap. 10)

This focuses on Job’s attempts to find a resolution to his confusion. At least five of the main aspects of prayer frequent in the Bible become obvious as he talks with the Lord.

Appeals (petitions). He cries out for mercy and for light on why he suffers (2, 9, 15, 20, 21). He struggles to grasp why God permits the trial (2) and longs that He will ease up on the pressure that he might feel some encouragement before he dies (20–22).

Awareness of sin for confession (7, 21). Job of course realizes he is a sinner, that he has sin (14:17). He is not inconsistent here when he says that he is not aware of any specific sin that could have drawn the present pain. He feels that God knows he is free of such guilt (cf. 9:21), so he is baffled, not convicted of particular sin to confess.

Anxieties (questionings). Asking questions is an aspect of prayer that appears many times in Scripture. Job is filled with questions (3–6, 10, 18, 20a, etc.). These are his effort to fit his puzzle together and make sense of his ordeal.

Job is not being impudent or disrespectful. He simply asks God if it is right for Him to lay the oppression on him, seemingly rejecting him as the work of His hands. This is all the more galling when God at times lets the schemes of the wicked get by (3). This is not an ultimate challenge of God’s right but a suffering man’s perplexity reaching out for God’s help to see how or why it fits and is right. Presumably, Job would be ready to hear and receive comfort in clarifying counsel.

Another question is this. Since God made him, he is mystified about why He would destroy him now in this way (8). God has been ever so careful to fashion him (9–11) and so caring in giving him life and preserving his life (12). Now the things of his grief God conceals in His own thoughts and does not divulge light about them to the suffering man (13). Why God brought him out of the womb to subject him to difficulty that appears unexplained (18) makes him wonder.

Appreciation (praise). This is Job’s tone in verses 10–12. He meditates on God’s kindness in making him and showing him gracious preserving care. God is worthy of praise for this.

Affirmation (14). Job not only affirms truths of how he feels in misery as in verse 1 and at the end of 15, but truth about God. The Lord has accurate knowledge of Job’s integrity (7) and would be faithful to deal with sin if Job commits it (14, 16).

His prayer, then, moves in many turns and emphases.

It is time to reflect on prayer principles in this case. One of these is the wisdom of saturating prayer with perceptions about what God is like and what He is able to do (Chap. 9). Bildad had reminded Job about seeking God in prayer, steeping the thoughts with the great things God can do (cf. also 5:8, 9). More of what God does pours through Job’s mind here. Other cases of biblical prayer, too, are often loaded with details of what God has done or is able to perform (cf. Ps. 146–50).

A second principle instructs us. The gracious and sympathizing Lord is not offended by a person being candid about the anguish he feels. He receives all aspects of prayer—petitions for help, confession of sin or an honest sense of integrity, anxieties that break out into questions (cf. Hab. 1, 2), words that point to His worthiness of praise, and just plain affirmations of truth about God.

Job 12–14

Respectful Argument with God in Prayer

Job now finishes the first round of exchanges with his three friends. Their spins on things are that God is dealing him suffering to discipline him for specific sin. He sees this as putting the wrong judgment on his case and pleads freedom to pray, reasoning in a trustful way with a receptive God (cf. 13:3, 15). This submissive tone is in contrast to sinful, foolish, “know it all” argument with God that throws off His will and does not wait on His sovereign wisdom.

Much in the three chapters refers to prayer or is in direct communion with God.

The Superiority Others Assume (12:1–3)

Reacting immediately to Zophar (Chap. 11) and overall to the three who have spoken (12:2), Job begins in a forthright but truthful way.

The friends’ inflexible insistence on sin bringing the suffering reflects what we would today call a slot machine mentality. God’s invariable reason for permitting difficulty is the sufferer’s wrong, and the reason for blessing is always a righteous life that deserves it. They leave no room for other reasons in God’s wise will or for His grace to the undeserving. Job remarks that if his friends’ cramped theory is right, then “with you wisdom will die!” The visitors are on top of everything and have a corner on truth.

But the reality is, Job reasons, that he has his own head on his shoulders; he, too, can think things through. True, what they say has its valid point, and others know this truth as far as it goes. But not everything God does can be forced into the one track their minds pursue.

The Scorn of Others Afflicting Him (4)

Job feels the hurt of being made a joke to these friends. As they insist on limiting things, they view him as a turncoat from what he was consistently before. Sin is dragging him down, for he is, in their minds, no longer the man of prayer who got God’s answers or the man of the godly pattern.

The Scene as Job Appraises It (12:5–14:22)

How different is Job’s perspective about the suffering. The flow of thought makes it clear in several steps.

Put-downs come from men of ease (5). Job reasons that it is easy to pass out cheap advice about calamity when men feel the ease of only the ideal at the moment. They can so glibly write off the suffering as always due to some specific sin, for it is somebody else hurting, not themselves.

Prosperity comes even to the sinful (6). A realistic look around shows that in actual cases, even blatant sinners often prosper. God permits the ungodly to come into power (Ps. 37:7; 75:6, 7), although Job does not add that God will finally bring down the wicked and bless the humble (Ps. 37:10, 11).

Praise belongs to God for His will (7–25). Job reflects on God showing His sovereign hand in nature and in human matters. Among beasts of the land, birds of the air, and fish of the waters God is free to do what He wills, as He controls every living thing and men (7–10). Wisdom that sees life from the standpoint of God’s right to do what He sees as best to suit the case, as the palate can discriminate in tasting food (11). God in wisdom and power does many things in the freedom of His own choice—at times tears down, imprisons a man, holds back waters or lets them flow forth. He also gives what He wills to leaders— for example, He makes counselors walk barefoot, shows judges up as fools, frees men from bonds kings have imposed, displays contempt for nobles, raises up nations and lets them fall (13–25).

Realizing such truth ought to bring men to praise God, who has the final right to make the choices, even to govern suffering. Perceptions of Job are valid (13:1, 2). Job tries to put the counselors in their place, a posture of humility. He has been a keen observer of the things he is mentioning and sees them in perspective. He also knows what these friends know but does not go to seed on one cramped line of possibility as the last word about suffering.

Preference for God’s counsel over man’s (3–13). Yes, Job knows things the friends urged. But he would go to the Almighty in prayer and argue in the legitimate sense with Him, reason reverently in exchange with Him. He wants to get at the truth this way, not smear a situation with lies (3, 4). What they reason as coming from God for Job’s case makes God unjust (7). For example, it would be unjust of Him if His purpose for suffering was to punish a man’s integrity.

Spinning their logic as if it is God’s answer in Job’s situation puts the friends in jeopardy. Will God appraise them with favor for such counsel, or will He reprove them, he asks (9, 10). The answer will turn out to be God’s repudiation of their counsel and His asking Job to pray for them (42:7–9).

Passion to trust in God (13:14–16). Job wishes the counselors to let him have his say (13). He is mindful of his own welfare, for why should he make a bold step now before God and put his life in deeper peril if he does this? It is because he is prepared come what may, expecting such a God to do what is right. “Though He slay me, I will hope (trust) in Him” (15). This is ever a good way to think. Despite the possible danger in speaking forthrightly with God, “I will argue my ways before Him.” What he is showing here is that reliance in a God worth trusting (15a) can harmonize with reasoning (15b). Availability to receive what He regards as best and yet trust in Him is compatible with argument carried out in a quest to know His will and do it. He is inquisitive, but not impudent.

In pursuing this way of prayer, he is confident that things will work out to his safety finally. The way of trust will not prove to betray him. For a godless person cannot come before God’s presence and be accepted there; apparently, Job’s logic is that as a man following the way of trust he himself will (cf. Gen. 15:6; Ps. 1:4–6).

Prayer for God’s Help (13:17–14:22)

Job calls on God to listen to his prayer, which he utters during a reply to Zophar. He has prepared, or thought through on, his case to plead at the heavenly throne. He begins with optimism, expecting God to vindicate him.

He asks the Lord to relieve him of dread in the awesome suffering (21) and to respond to him with positive help. His petition is that God will reveal his sins (23); apparently, if there are specific ones he honestly does not know about, he is ready to confess and forsake them (cf. Prov. 28:13). He longs for God to give him a sense of His presence and friendship (24). In the affirmation aspect of prayer, he relates how bound up and confined he feels (27). He even is colorful about how he is decaying like a rotten thing, or a moth-eaten garment (28).

The prayer argues further. He wants the Lord to consider the brevity and difficulty of human life (“full of turmoil,” 14:1). It is similar to a flower appearing, then, in a fleeting span, withering, a picture Scripture often uses (Isa. 40:6–8; 1 Pet. 1:24, 25). Life is also as temporary as a shadow. The hurting man petitions God to turn His gaze away to let him feel at rest again and fulfill the span of life that God controls (Job 14:5, 6).

A tree, Job argues, can be cut down, yet the stump left of it sprout afresh at the presence of water. By contrast, when a human dies, he is gone like water evaporated from the sea or vanished as a stream that dried up. Man does not sprout again in this world in a short time, as the tree can do. We cannot expect him to make a comeback in life here and now. This is the natural course for man until the heavens be no more (7–12). Job is not speaking to the issue of eternity or denying resurrection and life after death in a new sphere beyond the present sphere that other Bible passages mention.

Job asks if a man dies, will he live again. He himself is committed to wait through the days of this life’s difficulty “until my change comes” (14). The “change” may refer to the answer to prayer in a transition into better health or from death in Sheol to God remembering him with blessed life again beyond death, possibly in resurrection, accepted and free of wrath (13). That would be at whatever time God deems fitting and could be in the future day of new heavens and new earth (cf. Rev. 21:1–22:5) after the present temporal order (cf. Job 14:12). Job appears in 19:23–27 to rise to the hope of future resurrection of his body, and his denial that a man in death springs back as a tree discounts only an early return in the natural, temporal order that the context is illustrating.

Job promises God in prayer that when his “change” does come, he will answer Him (15). He argues that, as things in nature wear away and are removed, a man’s hope for physical life continuing can collapse with failing health (18–22). As bodily deterioration exacts its toll in old age or poor health, his body pains him and he mourns.

Prayer in Job 12–14 is ripe with principles. First, if one is godly and given to prayer, he can base his confidence in life on the whole field of God’s truth. He need not let others making his life a joke by their misuse of truth destroy his will to go on with the Lord, even in suffering (12:4, 5). Second, it is good in prayer to keep in perspective God’s sovereign power and wisdom controlling all things (12:7fff.). And it is beneficial to order one’s life by that wisdom, even when certain other people misconstrue truth, or read their own false deceits into his sufferings. God often encourages His own by calling them to fix their eyes on Him whose power and wisdom are over all (cf. Isa. 40:9–31; Rom. 8:28).

Third, a God-respecting and submissively trusting kind of reasoning in prayer has God’s acceptance. How different it is from an impudent, self-sufficient, haughty kind of argument that advances in distrust of God (cf. 13:3, 15). Fourth, the person who prays and depends on God’s wisdom can have a ministry in warning others who fail to do this in the right way (13:4, 7–12). Fifth, it is God-honoring to ask God to reveal sin if it is a problem that is drawing one to taste of His discipline (13:23).

Sixth, it is healthy for the praying believer to look to God in faith for His help after death, according to His power (14:13–15). Whatever the extent of Job’s clarity or limited knowledge about a life after death, Scripture after his day helps later believers pray about their destiny with far more light that will not fail (cf. Isa. 26:19; Dan. 12:2–3).

Job 16–17

Prayer for God’s Vindication

Job responds to the charge that Eliphaz levels (15) that his speech is hot air (15:2), he turns his spirit from God (13), and he engages in self-deception (31). His answer is in several movements, in which prayer is vital (16:7, 8, 17; 17:3, 4).

The Framework of His Prayer (16:1–16)

Job develops two ideas, both relating to sorrow.

The sorrow from his comforters (1–5). The friends, rather than helping Job, sharpen his sorrows. They are “sorry comforters” or, as he also called them, “worthless physicians” (13:4). If he were in their place as comforters, he could devise arguments to take cheap shots at them. On the other hand, his speech could bolster them with consoling grace when they hurt.

The sorrows from his God (6–16). Job also aches from sorrows God has dealt. He describes these in vivid pictures. God has exhausted his body and taken away his sons, daughters, and servants (7). By His work, he is emaciated (8). In verses 7b and 8, Job’s thought leaps into direct prayer to God. By the Lord’s will, he is torn as by a wild beast and made a spectacle to curious stares (9). Some people have become turncoats against him (9, 10). God has delivered him over to men who seek his woe (11) and shattered his life, leaving him feeling shaken to pieces (12). God even has put Job up as the target of His arrows and split his body open in many spots (13).

God rushes him like an enemy attacking (14). He has laid him in the dust with sackcloth covering his hideous sores. His face is haggard from weeping, his eyes dim from pain and tears (15, 16). He is the object of an onslaught he is clueless to explain.

The Facets of His Prayer (16:17–17:16)

Prayer rises strategically as his interaction with God flows in reasoning that his would-be counselors can also listen in on.

His confidence before God (17–19). God is subjecting him to this difficulty, although the cause is not rooted in specific sin. His prayer is pure—that is, he is on praying ground with sin imposing no barrier to shut out his contact with God. His examination of his life leaves him confident that he is blameless (cf. 9:20) and righteous (17:9). God will verify this (42:7, 8). Job’s confidence is in spite of Bildad’s denial of his integrity (8:6; 18:5–21) and that of Eliphaz (15:14–16), for example.

His confidence, he feels, has God Himself as his attesting witness in heaven and as his vindicating advocate on high (19; cf. 19:25). That is strong surety to brace the pure of heart (cf. Matt. 5:8) in the perplexity of suffering or any situation.

His concept of need for God in prayer (20–22). A contrast is implicit. While friends from whom he ought to receive help turn out to be his scoffers, he can resort to God in weeping mingled with prayer. He grasps the value of access to the Lord and commends such a privilege. “O that a man might plead with God as a man with his neighbor (friend).” The word for “neighbor” is a form of the same word that means “friends” in verse 20. That reaches out to the great possibility in God who hears prayer, a concept that others, too, should be more aroused about (cf. Luke 18:1).

It is wise to plead with God now, Job believes, for the opportunity is brief. In a few years, the present life will be over, and the privilege on earth will be a finished book (16:22).

His calamities that provoke such grief (17:1, 2, 6–8, 10–16). Job is graphic in describing how suffering makes him feel. His spirit is broken, his days shut down to dimness, losing freedoms good health permits. This is the idea, or else days he could have expected are now seemingly cut off as he descends toward death. He hurts from the sting of those who mock, who fancy that they are counselors. For though he has kept to a godly walk, people now construe his suffering as betraying a dark sin that made his life a lie.

In 6–8, his case is worse. He is a proverb (taunt) of the people, possibly in the aspect they have falsely made up. In their errant idea, a righteousness merely on the surface has been exposed as a farce. His state now causes some of the godly to feel appalled at how he suffers, probably in true sympathy, as they and he became more aware of how they are different from those who deny God.

Job’s plans are blasted, his longings dashed (11). His hope seems fragile under the hovering threat of his going to death, that is, Sheol or the pit (12–16).

His calling on God as his Vindicator (17:3–5). Prayer now is Job’s recourse. In the throes of desperate anguish, he petitions God to put down a pledge to encourage him. He uses a business term for a person keeping a token (cf. Gen. 38:18), proof, or in court a bail, a guarantee of commitment to carry through on a transaction. He is praying for God’s preservation (cf. Ps. 16:1), and God later surely answers the cry by vindicating him (42:7fff.).

He asks who will be his guarantor, expecting that the only one adequate to fulfill this is God. As to those who oppose him, he affirms in prayer that, in the final analysis, God has kept them from understanding. They themselves insisted on their faulty opinions, yet God has not given them the light He has given Job. For aspects of their thinking and speaking that were sinful, God cannot reward them. God Himself confirms that He cannot when he disapproves, at least of the previous counsel the friends dished out, in 42:7–9.

Job seems to cite a truism in general to illustrate the core of which the friends are guilty (17:5). They act like a defamer who informs against friends in a bid to gain his own reward; they, speaking against Job and looking for God’s reward, do not act in a way consistent with His will to gain it. Probably Job’s illustration goes into detail beyond what God will do to the friends, for he speaks of the wrongdoers’ children suffering before their eyes. The offspring would feel the shame of their parents’ being put down and a lack when the windfall did not come.

Job’s calling on God to be his stay can remind believers today of their great defense attorney, the Lord Jesus Christ (1 John 2:2; cf. Heb. 7:25). The calling in prayer is closely related to the conviction Job feels to keep on keeping on.

His conviction to go on (17:9). In a spirit that overcomes the world (cf. 1 John 4:4; 5:4, 5), Job is braced by a determination to push on. As troubled as the upright are by seeing such suffering as Job’s even for a godly man (17:8), one thing is clear. The righteous “shall hold to his way,” persevere in the way God shows is true, for even with suffering, it is still the best way. It is the way marked on the map of life by the One who wisely knows and has the power to guarantee it (cf. v. 3). It is also the way on which the God who knows will bring the believer forth as tested gold (23:10). It is the way of the word Job treasures more than his necessary food (23:12). Not only will the righteous hold to the right way, as also in 23:11. The person with clean hands, living with prayer that is pure (16:17), will grow stronger and stronger. This is true because the way is one of God’s strength (cf. 1 Sam. 30:6; Isa. 41:10). That strength is accessible by calling on God (Ps. 138:3) and being nourished by His word (Job 23:12).

This has been quite an answer by Job to his counselors and to Eliphaz more particularly. God’s words in Chapter 42 will vindicate him and the way he knows is true.

Prayer principles raise a witness from the passage. First, those weakened by illness with its various possible feelings can, as Job, pray to find light from God to go on. Job’s prayers and the reference to prayer (16:17) are an example to encourage others. Second, Job’s descriptions of God’s actions that bring such pain, sounding brash and disrespectful at times (16:13, etc.), do not cause the compassionate God to disown him or shut off his prayer. Others who pray and trust Him, yet say unwise things in their affliction, ought to be encouraged by His great forbearance and mercy. Believers fail Him often, yet He shows pity to take them forward.

Third, suppose a believer honestly and carefully examines his life in God’s revealing light. He humbly yet sensitively concludes that his prayer is pure (16:17). This is, as with Job, quite possibly his true state, and he can go on in prayer and all of his walk with the Lord. God who knows how to convict of sin can reveal His will if he needs to deal with sin or if the person does not (Phil. 3:15). Fourth, it is spiritually healthy to plead with God (16:21) if one prays alertly in line with God’s principles in Scripture.

Fifth, believers having God as their guarantor to preserve them (cf. 17:3) can live with the right confidence, even in sufferings. They can even pray that God will help them trust Him to be the faithful guarantor. Sixth, prayer and other God-given privileges (the word, the Spirit, etc.) provide a spiritual assurance to help the righteous keep their steps in the righteous way (17:9). Seventh, a principle gathered from Job’s several speeches is clear. Prayer can pervade, and should permeate, the believer’s life, moment by moment. In the Book of Job, prayer often is infused into the flow of arguments. If prayer were taken out, the contexts would be voided of much of their thrust, sometimes meaningless.

Job 19:7

Prayer for Justice

Job cries out for help (v. 7), but due to God’s purpose to go on with the present trial, he does not yet receive justice. It will come later from the faithful God. The cry fitting within a stream of reasoning moves from Job’s consternation at his friends (1–6) to his confidence in God, who will give future vindication (24–27).

His Consternation at the Friends’ Rebukes (1–6)

Bildad is the counselor who has most recently accused Job of sin (18:5–21), but Job’s reply is to all three friends (cf. plural, v. 5). They torment him, crush him with words, have insulted him ten times (i.e., many), and unashamedly wrong him. As Job addresses things, even if he has indeed sinned, his wrong is his own business and not for them to rub into him.

If they seek to prove his guilt, as they do, he lets them know the truth, that “God has wronged me.” The suffering is not due to specific sin in him that God is judging; rather, as the word means, God has “bent me” or “bowed me” in the ordeal. The same verb depicts men bent or stooped from old age (Eccl. 12:3) or bent by God (7:13) or God or man (1:15) so that no one can make straight. Sometimes the word means to do wrong or subvert. Bildad, and later Elihu, say that God does not bend or subvert a person in a sinful sense (Job 8:3; 34:12). The arrogant bend the truth, subverting the psalmist by their lie (Ps. 119:78; cf. Lam. 3:36). Or the word in Psalm 146:9 speaks of God making crooked (bent) the way of the wicked, thwarting or frustrating it.

In Job 19:6, God does not subvert in caprice or any miscarriage of justice, but may appear to as He delays justice. Other passages in the book expect that God will vindicate Job (16:19; 19:25–27) and show that He does (42:7ff.). The full parallelism of 19:6 makes good sense with the idea that God for a good purpose has bent Job out of his usual shape in his suffering and enclosed him in a net. That is, He has put the man where he cannot avoid the trial, and it can run its course. The point is that the grief is not due to particular sin God sees (yet to be corrected) in Job but the act of God, whatever His design is. The Lord’s aim is, for the moment, puzzling to Job. But in 23:10, he is confident that once God has achieved His testing purpose, the goal accomplished will be good: “I shall come forth as gold.”

His Cry for Rescue (7)

Job appears to refer to prayer here, as his cries are frequently in the drama. He cries “violence” but receives, so far, no answer; he shouts for rescue, but sees no addressing of the plight with justice.

His Concerns about the Roughness (8–22)

Job already has mentioned God’s actions as responsible for the predicament (6). God has bent him with grief and curtailed his liberty, as if in a net. He lives without the former rightness and freedom, without an answer (7), and now is concerned about other things he does not have.

No passage (8a). God has brought him, as it were, against a dead-end wall where he is unable to pass.

No light (8b). God has cast darkness on his way. In other places he is determined, regardless, to hold to the way (17:9), and he realizes God knows the path he takes and will bring him through (23:10). Just at the moment, he feels the frustrating darkness.

No honor (9). He is smitten with a sense of God stripping him of the honor he had known (1:1; cf. 16:15b). God has, as it were, taken the crown from his head. This is his white head, which is a crown of glory to the righteous senior citizen (Prov. 16:31). It is blurred by his sackcloth and ashes literally, or dishonored figuratively in the disrespect he meets before others (cf. “No support” below).

No hope (10). This is in a physical sense at the moment. He feels he is like a tree uprooted, his former possibility for life gone.

No support (11–19, 21, 22). God seems like an enemy angry at Job, and the sufferer pictures God as if He has sent an army to besiege him (11, 12). Others, too, are aloof—brothers, acquaintances, relatives, friends, servants, children, and even his wife, who is driven away by his bad breath. His miseries here join other problems of his grief—boils, scary dreams (2:7; 7:5), emaciation (17:7), fever (30:30), pain (30:17), and blurred vision (17:7).

Job appeals to his friends to pity him and asks why they persecute him as God does (21, 22).

His prayer of verse 7 is not yet finding an answer in relief, as it will in Chapter 42.

His Cry for Recording (23, 24)

Job utters here what is a prayer or a concern about which he does pray. He yearns that his words be written in a book and have enduring value. He pictures the latter as an engraving in rock, lasting forever. Surely what he longs for gains God’s answer, for his words came to be written in The Book of Job and have helped other in their ordeals at wits’ end. His trial has a significance to register its impact for all time (cf. James 5:11).

His Confidence in Resurrection (25–27)

Three facets about the future light up Job’s confidence.

God’s vindication (25a). The sufferer’s faith rises to the testimony that God exists and will be his Redeemer who vindicates him. He had already voiced his confidence that God will uphold him (13:18) and prayed that God would give a pledge of guarantee (17:3).

God’s visitation (25b). Job expects that at the last God will stand on the dust (earth), being personally present to vindicate him.

Job’s vision (26, 27). Even after his skin is destroyed, evidently in the deterioration of death, he will see God from his flesh. Students of Scripture give many views on 25–27: vindication in the present life, fulfillment in 42:5 when he would see God from his healed flesh, or else an approval though he does not recover; momentary survival of consciousness after death, without a body, to receive vindication (a view without precedent anywhere in the Old Testament); vindication after death, clothed in a new spiritual body replacing the decayed one, without resurrection necessarily being involved (a vague view); a spiritual survival after physical death in a disembodied state (“apart from” or “without my flesh”).

A view different from all of these, vindication in a resurrected body, emerges most naturally from the evidence. It claims many exponents. First, Job’s Vindicator (God) standing on the dust, and Job seeing Him with His eyes suggests a body that has risen up over the dust to face God. Second, the Hebrew concept was that body and spirit are a unity, so Job would refer to seeing in a body raised by God’s power. Third, “from my flesh” uses the preposition min with the word “flesh,” which can mean “without” (Prov. 1:33; Isa. 22:3). But it does not appear elsewhere with a verb of perception. Here Job expects to “see God” and see Him “from my flesh.” The preposition often denotes the place out of which a person looks, speaks or does some act (Gen. 4:10; Deut. 4:36; Ps. 14:2; 20:3; Amos 1:2).

Fourth, that Job speaks of resurrection here is not contradictory to other things he says (7:9; 14:12). In 7:9 reference is to the effects of death in regard to the present life, without speaking to the issue of a future life or denying it. As a cloud vanishes and a person does not see it again, the dead are gone from this life, and those who remain can no longer see, know, or find them (vv. 8, 10a, 21). The dead are not able in the natural order to return to this life (v. 10; 10:21; 16:22) and resume old activities (Eccl. 9:6). They never do apart from special, rare acts when God works miracles.

Also, the pessimism in 14:12 does not deny eventual resurrection. Job rebounds from gloom in verse 13, longing for resurrection. His yearning ascends into conviction in 19:25–27. Another possibility is that 14:12 does not express doubt but dwells on the fact that a person does not return from death for a long time and in the natural course of things. He does not sprout back right away as a felled tree may sprout again in the present existence (vv. 7–9). Supernatural cases such as Samuel rising (1 Sam. 28) and Elijah and Elisha raising the dead (1 Kgs. 19; 2 Kgs. 4, 13) are rare and not in the same category as natural events.

Job yearns for God to hide him in Sheol (the place of death) and later remember him (14:13–15). The thought of a man dying, yet living again (14a) encourages Job’s willingness to wait until release, evidently in rising from the death he has had in view.

Job 19:25–27, then, could anticipate vindication in resurrection after Job’s body falls into death and decay.

It does not contradict this hope when Job has a fluctuation of feelings brought on by intense suffering (v. 27c). God’s people have often known changes related to how they feel.

Prayer in verse 7 and 17:3 is part of Job’s preparation for rising to such hope of vindication in bodily resurrection.

Principles are notable in Chapter 19. First, God permits Job, as other believers, to pray (v. 7) even when he has perplexities about God’s dealings. Jeremiah and Habakkuk are other examples. In Job’s sharp suffering, it does seem like God is against him at the moment, and he gropes to figure out his case. Second, earnest longings (23, 24) often also become the stuff of prayer to God and are not simply voiced before people. Third, that for which a person legitimately yearns often is what God works, as God permits Job’s words and more relating to his life to be in two books, the Book of Job and the Scripture. Fourth, for the godly sensitive to God’s power, it is fitting that a life of prayer is a life of expecting the supernatural in what only God can do (25–27).

Job 21:14, 15

Prayer That Cheapens God

Job is reacting to Zophar’s latest speech in Chapter 20. Zophar has continued to reason that God must be dealing suffering due to sin in Job. This “comforter” emphasizes that while the ungodly can prosper, it is only temporary (20:5, 6). God will bring them to ruin, and his inference is that Job is himself ungodly after all, and his sin is reaping its due (7–29).

Job acknowledges that indeed the ungodly can flourish and will later face God’s judgment. But their outlook is in sharp contrast to his own (14–16). They are impudent in talking with God (14, 15), yet their temporary success is not of their own sufficiency but a gift God allows (16a). And Job’s own attitude of respecting God is distantly removed from the arrogance the wicked display (16b).

The flow of thought as it relates to prayer is as follows.

The Selfishness of the Godless (21:1–15)

Job’s concern (1–6). Job wants Zophar and the others to pay close attention so as to grasp a vast difference between him and the wicked. His perspective brings him to a deep concern, even horror for the ungodly (cf. Ps. 73).

The sinners’ questioning of God’s identity (7–15a). One can well reflect on why God permits the ungodly to go on. They become important, their descendants flourish, their houses are safe, their animals do well, and they have happy times. Then, suddenly, they die and go down to Sheol.

Yet rather than being sensitive to acknowledge the Lord, they will have nothing to do with Him (14). They spurn knowledge of Him. In fact, they have the brazen effrontery to question, “Who is the Almighty, that we should serve Him . . . ?” (15a). No fear of God is before their eyes as they challenge His authority and worthiness to claim their allegiance.

That is not all.

The sinners’ questioning of His inducement (15b). Rather than recognizing the inherent worth of God as God to be served, they cheapen Him. They can think of praying to Him only if they expect some advantage is in it for them. They selfishly hoard their lives to give their own authority right of way. They clutch it only for their own personal, selfish gain, and write God off as capable of no benefit that fits into their ambitions.

Their prayer, if such mouthing can be honored by calling it prayer (“they say to God”) is one of repudiation, of cheapening Him as not worth the time. Yet the very ability to enjoy the things of life is not of their own origin but a bounty of God’s grace (16a; cf. Deut. 8:17, 18). What snobbery. How different, Job reasons, is his own attitude. It is that of all the truly godly.

The Servanthood of the Godly (16–34)

This perspective that the wicked follow is far from Job’s own counsel. He has already denied that he questions God’s authority and worthiness. “Though He slay me, I will hope in Him” (13:15). He also responds to such a twisted concept in prayer with other reasoning.

As one observes life, he can question how often the wicked die early or face calamity (17). Actually, human experience does not conform to the three counselors’ pat push-button formula, as if things are just automatic. One wicked man goes on living in prosperity to the end of his earthly life; another dies having had a bitter experience (23–25). They both come to the place of death (26). Yet the counselors wrong Job, assuming that the evil inevitably come into present suffering and then that this explains his case (27, 28). In truth, whatever the present life is, the wicked who do not rightly repent will face a day of calamity eventually. Who will confront and repay him, Job asks, and apparently is suggesting God (30, 31).

In view of the overall picture he has sketched, Job wants to know how the counselors can comfort him while they look at things in a skewed perspective (34).

Principles of prayer attend this. One is to avoid the folly of shutting God and His word out of the life (14) and follow the spirit that Job displays (16b). The true spirit is one of aspiration and availability to serve Him for who He is (rightly grasped). This needs to be joined with realizing that He Himself is the greatest reason for praying to Him, the worthy God as the inducement of worship (15b). A second principle is to build a life of prayer, not on false thinking as the counselors or the wicked (14, 15), but on framing the truth within its overall picture. It is, as Job reasons, evident when one just looks around realistically. Of course it also is clarified in the overall teaching of God’s word, His counsel in contrast to that of the wicked (cf. 16b).

Job 22:27

Praying to Be Heard

Eliphaz comes back at Job. Buoyed on the confidence that he speaks for God (how many think they do!), he supposes he has all the right moves for the sufferer. Job can clear the path for effective prayer if he takes care of certain things (21–26). He must yield to God, be at peace with Him, receive His word, and repent in self-humbling. For Job’s sin is great, his iniquities without end (5).

Eliphaz accuses Job of sins that the man of grief cannot honestly admit, sins that make a rascal of him. Job has stripped men naked, refused a drink to the weary and food to the hungry, sent widows away in need, and hurt orphans (6–9). This is why he is caught in sin’s boomerang, in snares, dread, darkness, and in water over his head (10, 11).

The Path to Blessing (21–25)

Here, as mentioned above, is the prescription for recovery. Eliphaz gives legitimate secrets. They are apropos for any who have sinned, yet errs here by laying these on a person he misunderstands. Prayer would be a part of each.

Yield to God (21). Here is sound counsel if to the right person and situation.

Receive God’s word (22). Again, the advice is good. Job will reply in 23:11, 12 that he has not gone aside from God’s command but has treasured His words as more important than his food.

Repent toward God (23–25). Eliphaz feels that Job ought to do an about-face toward God, give sin a wide berth, and trust God as his riches, not worldly gold. Once more, this is pertinent counsel for any who are not doing these. In whatever measure Job is remiss, God penetrates his heart in Chapters 38–41 and Job repents in 40, 42.

The Particulars of Blessing (2–30)

If Job shows sensitivity by these spiritual steps, blessing will abound to him. In addition to what is “good” as in being “restored” (21, 23), Eliphaz lists benefits that continue.

Satisfaction before God (26). Job can relish God with delight and have fellowship with Him face to face.

Success with God in prayer (27, 28a). The whole speech has prepared the way for such blessing. Three elements are a part of the success in talking with the Lord.

(1) Potency in praying. “You will pray to Him, and He will hear you.” That would be a powerful lure to attract anybody who grasped true values.

(2) Payment of vows. Job would be able to meet his duties as pleases the Lord and himself.

(3) Perception in God’s will. Job would be on God’s wavelength, attuned to His will, adept at recognizing how to pray the things to which God would say “yes” (28a). Eliphaz may speak more than he realizes of the truth. A person sensitive to seek God’s will in His word (22) finds that what he prays is more and more what is God’s will to work out (John 15:7). Jeremiah and Daniel illustrate this (Jer. 29:11–14; Dan. 9:4–19 with 24–27).

Shining from God (28b). Light, says Eliphaz, “will shine on your ways.” Other Scripture shows what is true, too, embracing the light of God’s word like a lamp to the feet (Ps. 119:105), the Lord Himself as one’s light (John 8:12), a sense of God’s presence (Num. 6:25), all of this as part of the “fruit of light” or “of the Spirit” (Eph. 5:9; Gal. 5:22; cf. Isa. 58:8).

Support of God to help others (29, 30). Such a life strong in prayer and related values will have its impact reaching out to others. Deliverance of another person into blessing will be a fruit of a clean life.

Principles are revealed in this passage. First, a believer speaking on prayer and other facets pleasing God can speak much truth, even if he himself is limited in perceiving the true state of a given hearer. Eliphaz says good things, though God shows later that he was off track about Job and God’s purposes with him (42:7–9). Second, a life of prayer as God wills it is part of a composite commitment to values. Here, prayer (27) coordinates with other key elements (21–30). Third, God wants the genuine prayer life to be one of many blessed results (cf. John 15:7–8). These glorify the Lord, delight the person of prayer (26), prompt him in God’s will (28), and influence others in what really makes life worthwhile.

Job 23:1–17

Getting Plain in Prayer

Job, in responding a third time to Eliphaz, speaks of his difficulty in pain (1, 2) and his desires in prayer (3–17).

His Difficulty in Pain (1, 2)

It is not easy to perceive Job’s turn of thought here. He may be saying that his complaint while hurting is one he feels bitterly as he gropes for a way out.

His Desires in Prayer (3–17)

Other sufferers can discern much to identify with as Job tells his counselors what he longs for and how he wants to pray.

The presence of God (3). Since God seems distant behind a cloud, which baffles Job, he is earnest for a way to find Him and reach him where He is. He does count precious what Eliphaz mentioned (22:26).

A parley with God (4, 5).

(1) Job’s arguments. If he could only have an effective sense of God’s presence, Job would plead his case with arguments, as in 13:3, 15. Again these are not insolent arguments of an enemy bucking God’s way. They are questionings and reasonings sincerely set on resolving the puzzle of the suffering God is allowing.

(2) God’s answers (5). Job would find out what he longs to grasp, if God would clear up the picture.

Peace with God (6, 7). What Job yearns for is not that God will overwhelm him by His power, nullifying his case. Rather, he longs for the Lord’s real attention listening to his prayer and also for His answer.

Plainness with God (8, 9). The quandary Job now feels is in not being able to sense effectiveness in really coming to grips with God. He is burdened to get a handle on his trial.

Pleasing of God (10–17). Even if Job is not able to resolve the mystery of his suffering, he is confident about God and himself in certain ways. This difficulty will work out to please God, as several things assure him.

(1) God’s awareness. He knows with true perception the trying path Job walks.

(2) God’s aim. When the trial is over, Job expects to come out of it as gold tried in the crucible, tested and pure (cf. 16:17). He can see meaning even past the mystery.

(3) His adherence. Job is confident that he has kept his foot steadfastly on the path of God’s will and not wandered off in self-will.

(4) His ardency. He says, negatively, that he has not veered from what God has shown him to be His will. This is significant, for many cut corners and compromise under pressure. They depart into their own agendas rather than standing firm in God’s truth (cf. Eph. 6:10–13). Then Job maintains, positively, that he has valued words from God’s mouth more highly than food for his own mouth (cf. Deut. 8:3; Jer. 15:16). This, too, is crucial. Many succumb to their own words (philosophies) when the going is tough and grasp at temporal dainties as more valuable than any esteem for spiritual food. Job, in a spirit like that of Jesus centuries later, felt that “my food is to do the will of Him” (John 4:34).

(5) His acclaim. Job acclaims God’s sovereign power and right in his life (13–16). What God wills, He does; He performs what is His plan for Job. The sufferer has, in his prayer, a deep conviction of respect that takes going to God seriously—His is not a presence one approaches without holy awe (15, 16).

(6) His adamancy. How passionate is Job’s desire to reach God in prayer. He will not tolerate being silenced by the darkness and gloom he feels, either in the mystery of his trial or in the majesty at God’s throne, or both (17). This is in contrast to many who fall silent to prayer without much or any struggle to keep it up at all. They all too easily grow cold to prayer, and try everything else rather than persevere in it.

Job’s passion in prayer (23) puts him in bold contrast to those his perspective leads him to describe in Chapter 24. Life for them is without trust in God. They ride high for a time, grasping merciless advantages over those they have power to dominate. Their devices are usury, murder, adultery, and the like (24:1–17). Their end, however, will be an empty, cursed, shattered ruin. They deduce from their temporary advantage the fool’s conceit that all is safe. But God’s eye is on their ways (23b), as He intimately knows Job’s way (23:10). Their day of power is fleeting, then they will be cut off as heads of grain are (24:24). How different is their later end from that of a man in Job’s estate who comes forth as gold (23:10).

The principles of prayer are vital. First, it is fitting to argue (reason) with God if it is done in reverence and tenderness to find His will. Second, God may permit a believer to feel he is not getting through even when things are alright spiritually (cf. 23:8, 9). Sometimes this can be to test the person’s seriousness, and give him sharper occasion in the darkness to trust Him than he may see need to do in the light. Job’s spirit of keeping on keeping on (17) is a need in many lives.

Third, it is good when praying to keep a perspective alert to other values that coordinate closely with prayer. Job keeps his focus on doggedly staying in step with God’s will (11), remains in the word (12), has a profound awe at his God, and will not let difficulty pressure him off the prayer path (17). Fourth, it can be bolstering in prayer during trial to maintain a clear-cut sense of distinction to the attitudes of the ungodly, not compromise with them (Chap. 24).

Job 27:9, 10

The Prayer of the Godless

Job’s ideas in answering Bildad’s third speech (25) are spread through six chapters (26–31). Prayer is not only the subject in 27:9, 10, but 30:20–23 and 31:35–37. Since all is one speech, it is fitting to survey the whole flow to see how prayer relates in the developing thought.

Job’s Reflections on Profit and Power (26)

First, the man in a predicament speaks facetiously about the profit of Bildad’s counsel (1–4), then reviews the power of God’s creation. (5–14). Bildad has voiced the creations of his own brain, whereas God as the source he might have consulted expressed Himself in creation all around men.

The profit of Bildad’s counsel (1–4). Using sarcasm, Job brags about the help Bildad has been to one in such need of strength and wisdom. Actually he has offered no profit. The words were not suitable to his own case, so he asks the counselor who his words do embrace. He also asks whose spirit is at work in the counsel. It has been Bildad’s alone, in contrast to wisdom from the best source, God, whose creation Job then describes.

The power of God’s creation (5–14). God, to whom Bildad could have gone to find pertinent counsel, controls all things. He has sovereign power over departed spirits, hung the earth on nothing, stores water in clouds, has given a circle to the earth, has calmed the sea, whisks clouds away by His wind, and such things. Even these evidences of transcendent resource are but the fringes of His ability.

The irony is that in Bildad’s speech only a faint word comes from such a source. By contrast, God’s awesome thunder can only make man marvel.

Job’s Resolve to Utter Truth (27:1–6)

It is true that God’s trial for Job has taken away his privilege of former times (cf. Chap. 29) and given him a thorough taste of bitterness. But as this God lives, whom Job respects, he will be like Him—just, truthful even about Bildad, righteous. He holds on his way as in 17:9, for it is the path where God walks.

God’s Respect of the Godless When They Pray (7–9)

Job wishes any enemy of his to have the company he chooses among the wicked. If Job stands for righteousness (6) and men set themselves against this, they are wicked. They have no hope when cut off from this life. The question of whether God will hear the unrepentant prayer of the ungodly in distress draws the expected answer “No.” This, at least in normative cases, is in accord with other passages (Ps. 66:18).

The Resort of the Godless to God in Prayer (10)

Job asks if the ungodly will take delight in God the Almighty and call on Him at all times. A reasonable answer is that the ungodly spurn God in thoughts, words, and acts. They only want to manipulate Him in prayer sometimes when in trouble, usually to seek their own convenient, selfish end, and after this, deny Him again. Certainly trusting prayer at all times is foreign to them.

The Result of the Godless in the Final Analysis (11–23)

Before a God of such power (11), the “portion of a wicked man from God” (13) is without hope (14–23). Centuries later, Paul says this also (Eph. 2:11, 12). The house the wicked person builds is finally as flimsy as a spider web, as temporary as the watchman’s shack (18). He can lose his riches overnight (19; cf. Luke 12:16–21), a storm can sweep him to ruin, making his efforts for safety useless (cf. Matt. 7:24–27).

In contrast to this lack of hope, Job has already shown his own hope, the hope of the righteous (19:25–27, etc.).

The Response the Godless Ought to Have to God (28:1–28)

First, Job argues their worldly awareness of values (1–11) and how they go after things of this existence. Then he progresses to what can be their wise appropriation of the greatest value (12–28). This is God’s wisdom, if they only will seek it. It is worth more than pure gold or silver (15), of a value above all precious stones (16–19). It comes from God (23), and in essence, it is “the fear of the Lord . . . And to depart from evil” (28). As such, it is a true fear (respect) of God, and a forsaking of godlessness.

The prayer of the wicked to God (27:9, 10) would have good effect in any case when they really trust in His counsel that bears on such prayer.

The Review of Job’s Losing Past Admiration of People (Chaps. 29, 30)

Going on with his speech, Job describes three things.

His past admiration by people (Chap. 29). The suffering man wishes he could be healthy as before. Back then, he felt that God watched over him, giving him light and friendship. His children still lived, and people showed him honor at the city gate.

In those times Job helped others—the poor, the orphan, the widow. He wore righteousness and justice as his garb and rescued people from the clutches of the ruthless. It seemed as if his days would be in number like grains of sand, and his glory was always new. Among people, he was like a king.

His present affliction among people (30:1–15). How things changed. Even those younger than Job mock him, he is taunted by fools (9), and his prosperity has fled like a cloud.

His painful anguish in the trial (1–19). Day and night, the ordeal stretches on, allowing no rest. He feels cast into the mire and like dust and ashes due to the filth of his sores.

The Request of His Supplication (20–23)

Out of such hardship, Job prays. His cry is a desperate petition for help. God does not yet answer with relief but permits the pressure to grow more intense. It seems as if Job is swept away by the wind and battered to bits in a storm. A threatening shadow of death oppresses him.

His Reasoning about His State (24–31)

He mentions a number of thoughts about his prayer and his whole situation.

His sensibleness in the cry of prayer (24; cf. 20). He asks if it is not natural for a person in a heap of ruins to hold out his hand seeking help, and shriek for aid. The answer is “Yes.”

His sensitivity to others in need (25). He inquires if he has not wept for the one going through difficulty. Again the answer is “Yes” (cf. Chap. 29; Ps. 35:11–16).

His surprise at affliction (26). He expected good but evil in the sense of calamity struck; he waited for light but darkness slapped its menacing shroud on him.

His suffering itself (27–31). His pain throbs so much within that he feels no comfort. He appeals for help in the assembly and thinks of himself as a brother to jackals and ostriches, which are known for wailing. His skin turns black, fever inflames him, and music in his home has fled, routed by weeping.

His sureness about his godly walk (Chap. 31). Still, Job’s suffering does not overcome his walk with God. He lays bare his decisions and values in being sensitive to God’s will and his openness for God’s probing appraisal. God can judge whether or not his lifestyle has made him liable to this suffering. Job spells out examples of his integrity.

(1) Relating to worldliness (1–12). He has kept pure in regard to women (1, 9–12), falsehood, deceit, and backsliding. He fixes no lustful gaze on a woman not his own and never played with another man’s wife. If he was involved with a woman in this way, he is willing that his own wife be sexually compromised with others. He can say this securely, knowing that his life would not put her in such danger. He does not necessarily wish it as an evil to his wife, but is stressing that he would deserve the atrocity for his hideous sin. How he would defend this wrong to his wife he does not explain; he is only hypothetical. He thinks an affair with another woman is a fire that consumes to the place of death (12), worthy of it, as the law saw adultery (Ex. 20:14; Lev. 20:10). Job, though, may not have seen the Mosaic law (cf. introduction), yet may have known Gen. 2:24.

(2) Relating to workers (13–15). Job would not be able to justify himself before God if he wronged any servant. He rated them equal to himself from the womb.

(3) Relating to the wanting (16–23, 32). If Job acted without compassion to the needy, he wishes calamity on himself (22).

(4) Relating to wealth and worship (24–28). If Job trusted in gold or was proud of his riches, or worshipped sun or moon, he would be worthy of God’s judgment. God only is worthy of his trust.

(5) Relating to woes on others (29, 30). Job never rejoiced to see hardship overtake others.

(6) Relating to wickedness hidden (33, 34). Job has not practiced deceit by evil he kept secret.

(7) Relating to wishes in prayer (35–37). He longs for the Almighty to answer his prayer. If Job knew how to identify it, he would bring to God the indictment that is behind his mysterious suffering. He would come clean about everything to God (i.e., confess “the number of my steps”), make a clean breast of matters if he could acquit himself. He would go to God like a prince in negotiations to gain favor.

(8) Relating to wrongs as a landowner (38–40). If Job has done anything unjust to the land, or people farming it, he wishes weeds to infest his soil rather than grain.

At this point closing Chapter 31, the book says “The words of Job are ended.”

The principles for prayer in Chapters 26–31 are many. One is that we cannot expect the ungodly to pray to God at all times (27:10). Even believers fail and are smitten with guilt for not praying, perhaps often. A second principle is that when God does not at the moment appear to hear prayer yet the believer is not aware of hindering sin, he ought to be patient. Job grew impatient (30:20–23).

Third, the believer may, with Job, feel aroused for a greater sense of clout in praying (31:35–37). Now that God has entrusted all of Scripture to help believers win in prayer (an incredible privilege Job was not even near having), they need to steep themselves in this Word. God furnishes explanations of suffering as in the Book of Job, and also offers assists in other ways if His people will snatch them up. They can carry details to God in prayer (36), prepared by the covenant history of His faithfulness, even miracle-working power. Besides, God gives examples of success and failure by others (cf. the Psalms, for example), prophecies, other promises, commendations, parables, the modeling Jesus Christ gives, doctrinal insights about God’s character, ways and intentions, on and on. So the saints ought to be greening and growing in prayer, not languishing in neglect or starting and fizzling.

Fourth, many wishes for God’s dealings that can feed prayer (31:5–28, etc., as “Let Him weigh me,” 6) find a prompting from Scripture, as in Job (and cf. 1 Sam. 2:3). Fifth, success in prayers exists in sensitive coordination with decisions committing to do God’s will, as in 31:1. Job “made a covenant with my eyes” which becomes in the flow of thought a vital part of living with a free conscience. And sensitivity to place value on what is right before God helps one have confidence in God’s sensitivity to him (cf. Ps. 84:9–11; John 15:7; 1 John 5:14, 15).

Job 33:26

Praying with Acceptance

Elihu steps into the counseling (32–37). He, too, leaps to assumptions that Job’s sin led to his affliction (33:27; 34:7, 8, 25. 27). His driving impulse is that suffering results from a person’s sin, which can be the case but is not always true. He scores Job for wrong in complaint against God (33:13; 34:17). God, he reasons, is not silent actually, for He speaks even in dreams and pain (Chap. 33). God is just (Chap. 34) and sovereign (35), as Job, too, has said. A person who is suffering can turn from any sin and avoid disciplinary death (33:27).

Elihu is too simplistic in repeating the idea of the three that God does not let the wicked live (36:14; cf. 15:27–35; 20:5–29). Job, using more realism, says that many live on, prospering to ripe old age (21:7, 27–33).

Prayer is Elihu’s subject in 33:26 (gaining God’s help) and 35:12, 13 (without God’s help). The spotlight now focuses on the first of these passages.

Admonishment on Justifying Himself and Not God (33:8–25)

Job should not strive with God or blame Him (10, 11, 13). God is not bound to explain His dealings to a man. He may entrust suffering and give interpretive help in a dream or a vision to turn the person from sin (15–18). In pain (19–22), if God chooses to provide a mediator pleading for a person’s restoration to vigor, then that individual will have the blessing of prayer (23–25).

Access to God in Prayer (26–30)

Elihu says three things about this prayer.

The concept in general (26). A sufferer may receive help by an angel or mediator who intercedes to God, and God will accept the sufferer. Perhaps in the second case this is as the prophet Gad who acted as a spokesman between God and David. Gad’s advocacy gained God’s help for David to deal with sin (1 Chr. 21:15–27). Elihu says that the blessing is real in seeing God’s face and having His righteous acceptance. Elihu is admittedly vague about the mediator before God.

Today the believer has the Holy Spirit interceding within him on earth (Rom. 8:26, 27). The exalted Christ also intercedes as his advocate at God’s right hand (Rom. 8:34; Heb. 7:25; 1 John 2:2). Then believers are intercessors for other people of God (Eph. 6:18–20) or for professing believers (1 John 5:16) or for unbelievers that these might be saved (Rom. 10:1; 1 Tim. 2:1–2). The confession is to God (27). While Elihu’s idea is not fully plain, this much is clear. The sufferer feels a spring of joy to testify publicly, confessing, “I have sinned.” Certain passages develop in detail confessing sin and being joyful in forgiveness (Ps. 32, 51, etc.; cf. Prov. 28:13). Confession and forgiveness are very explicit in 1 John 1:9.

The compassion of God (28–30). God in answer to prayer redeems the person from entering into death (the negative side), and clears him to enjoy life (the positive). Praise is the flavor of verse 28.

Elihu is convinced that this kind of process is the solution that applies in Job’s case (31–33).

Truths about prayer are evident here. One is that of a representative pleading a man’s case effectively before God to gain His help. While here the assist is from an angel, or the idea may be another believer, God has given believers today the Holy Spirit and His own Son exalted on high to plead for His people, as above. Still, angels continue to be ministers to the heirs of salvation (Heb. 1:14). Second, when all is right and it is God’s will, a person who prays gains God’s answer (33:26).

Third, joy is one of the bounties when God answers prayer. Fourth, public confession of sin, where appropriate and tasteful, could be in Job’s era and is now a help to the sinner and to others. Fifth, the person God restores finds it fitting to affirm His kindness with praise (28).

Job 35:12, 13

Prayer God Does Not Honor

God’s blessing answering prayer was Elihu’s point in 33:26–28. Now by contrast, he refers to prayer when God will not bless. It is good to see this in the integrity of its own flow here.

The Rebuke of Job for His Attitude (1–8)

Elihu insists on knowing if Job counts it a just thing to fancy his righteousness is superior to God’s (2). This counselor represents what he imagines Job’s attitude is in prayer. In his eyes, in verses 1–3, Job says in effect, “What advantage will it be to You (God)” or “What profit shall I have” in suffering that deals with me no differently than a person might have if he had sinned (3)? Elihu reasons as follows. “Do you, Job, live in the conceit that you are the beginning and end of right thoughts, that you are right and others wrong? Do you feel that you can fault God as if He has taken away the justice that would be fitting in your case (cf. 27:2)? Do you say in effect that your righteousness is sharper than God’s? For your words suggest the prideful idea that you can tell God a thing or two to set Him straight. [Is Elihu basing this on misconstruing 23:3–4; cf. 13:3, 18?] The drift of what you say intimates that God needs to swing over to a viewpoint that you argue. You have the wrong idea before God, ‘What advantage will it be to You that I have lived a godly life, yet suffer and may possibly die, and in my innocence have no clout with You, and my godliness is of no profit finally?’ [cf. 21:15; 34:9].”

The Resort of the Proud to God (9–11)

Life’s many distresses arouse men to cry for God’s help (9). How often this is illustrated in the time of the Judges. Among the ungodly, cries are not with fitting respect for the creator God and the compassionate God who gives songs of thanks in the night. Such people do not submit to His teaching and receive the wisdom He can give. God has good reason for not heeding them.

The Refusal of the Proud by God (12–16)

God cannot treat the prayers of such people as He honors prayers of the righteous.

What His answer is. The Lord does not answer with the blessings the godless crave but would misuse to indulge in selfish ends.

Why His answer is this. Sin is what shuts out the prayer.

(1) Pride in the pray-er, the person (12).

(2) Emptiness in the prayer (13).

(3) Impatience in the one praying (14, 15). Elihu has Job in mind most immediately. He construes Job’s prayer as impatient or impudent, as he says he does not see God as being aware of his case. Job does not wait in respect. He multiplies words in empty prayer, trying to badger God to do things his way, for up to now God has not dealt with his case to suit his desire.

The Remedy for the Proud before God

Elihu expands on this in Chapters 36–37, but here he gets right to the essence he feels praying people such as Job need.

Wait for God. Verse 14b is to the point. This is expectant, submissive waiting in true hope or trust.

Wonder at God’s Person and works (Chaps. 36–37). This is an attitude of trembling at God, in humble respectful awe (cf. 37:1; Isa. 66:2). Elihu seeks to stimulate a heart to prayer that voices praise to God. Job has already heard this, in essence (Job 5:8, 9), but needs to be reminded and to practice it better.

Job will be wise to reflect that the God perfect in knowledge is with him (36:4), deals justice (6), and is exalted in power and wisdom, competent to teach (22). Job ought to exalt His work in praise, which some express in song (24). God’s wisdom is reflected in nature (26–33), as is His majesty (37:2, 3). Such a God will not fail to fulfill justice and righteousness (37:22, 23). Man’s worshipful response is to “fear Him,” as He does not honor or answer the proud who rely on their own wisdom (24).

Elihu’s counsel for Job forms a transition in a sense, preparing for God’s words in 38–39, 41. This is by his defending God and showing Job his need of humility versus conceited prayer (35:12). It is by his exalting God’s power and wisdom in nature, piercing Job with questions (33:13; 34:17–19; 35:2, 6, 7) and rebuking Job’s error of blaming God. God also repeats each of these when He speaks; for example, He scolds Job for justifying himself and faulting Him (40:8; cf. 32:2).

Principles of prayer are explicit or implicit in Elihu’s counsel. First, prayer thrives with humility that seeks grace, not with pride that justifies self and knocks God. Elihu disdains Job’s failure here (32:1, 2), stressing that man should take a lowly stance before a great God (33:12). Second, the sufferer who does not grasp God’s mysterious purpose should not complain against Him or construe God as indebted to justify His action toward him (33:13). Confidence to wait on God, not whining, is respectful. Third, when one of God’s messengers intercedes for the person before Him, the sufferer’s prayer can secure God’s blessing (33:23–28). Job could look for this possibility.

Fourth, the person praying ought never to think that God acts unjustly (34:10, 12). To the contrary, let Job see God the righteous one as having the right to call others to account for unrighteousness. And let him reflect that God is impartial, not posting Job as a target to strike at unfairly (17–20). If God has not explained His reasons, a person is not qualified to fault Him (29).

Fifth, it clears one’s vision while in mysterious suffering to meditate on God as worthy of praise. Tribute is due Him for His power and wisdom in all of nature (36:5, 22, 26–33; Chap. 37) and for His exalted state and unsearchable duration (36:26). Acknowledging the greatness of God in pain, or at any time, is a tonic for a praying person. Sixth, a believer who prays needs a ceaseless vigil against attitudes of the worldly whose appeals God shuts out. For such supplicants are proud, empty, and impatient (35:10–15). By contrast, the winning attitude fears God in humility that submits to Him (37:24).

The point to which Elihu’s counsel transports Job is the very point God now pursues. Job sees that point, and does fear God in humility that submits. The overall flow of thought fits together quite well, and prayer is seen as interwoven with all of it.

Job 38–42

Prayer in Contrition before God

A quick synopsis is fitting. God challenges Job, convicts him of his sin, and challenges him even more. Job is contrite, then God shows compassion on His people.

God’s Challenge to Job (38:1–40:2)

The introduction to it (38:1–3). God answers Job’s speeches and prayer out of a whirlwind as a sign of His awesome power (cf. 37:9, 12). It also fits with His exalted state above Job.

The Lord challenges Job for his darkening of counsel by spouting off without adequate knowledge (2). Later, He questions Job’s knowledge (4) and uses sarcasm about what the man pretends to grasp (21). He sees him as a fault-finder (40:2) who condemns God to justify himself (40:8).

More can be said of how Job is right and wrong in 42:7–9.

God summons the grieving man to gird up his loins (probably a figure for getting prepared) to hear some questions and produce the answers. If he is so smart, let him instruct God in the matters God now puts before him to challenge him.

The items in it (38:4–39:30). God’s challenge relates to where Job was when He did awesome things in nature, and his power and wisdom in these. God asks about laying the foundation of the earth, enclosing the sea in a basin, commanding the morning, and knowing the gates of death. He inquires about charge over chambers for storing snow and hail, and about lightning, wind, thunderbolts, rain, dew, ice, and stars. He probes Job for the exact time goats or deer give birth, and presses to hear who gives the horse strength or makes the hawk and eagle soar.

God, as the obvious answer in all of these, takes all the remaining wind out of Job. God humbles his servant to the dust.

The import of it (40:1, 2). Here, now, is the most embarrassing question. Will the fault finder contend with the One who is Almighty? God is waiting for Job’s answer.

Job’s Conviction before God (40:3–5)

Two things characterize Job before God’s majesty.

His significance fades (3, 4). His smartness and right to demand an answer flee. He feels, in comparison with such greatness, his own insignificance. Appalled at his attitude, he can only lay his hand on his mouth, smitten with respect.

His speech fails (5). Job has already spoken, and now he realizes he has no answer for the Lord. He flunks the exam in God’s lecture room.

God’s Challenge Continued (40:6–41:34)

So far, Job is rendered speechless. He is on his way toward the right attitude, having some realization that brings him up short. In Chapter 42, he will more definitely and fully show also his repentance. It is undoubtedly God’s perception that Job needs more “strong medicine” that leads Him to launch into a further challenge. He pursues this with further humbling questions.

Can Job condemn God’s will (40:6–8)? Will he fault God to try to make himself look good?

Can Job equal God’s power (9)? Does he have an arm with omnipotent muscle as God does? As a token of this power, is he able to produce thunderclaps to match the crash of His?

Can Job clothe himself with His majesty (10)? God challenges him to dress himself in eminence, dignity, honor, and glorious majesty.

Can Job administer God’s judgment (11–14)? Here will be a display of majesty. Should Job look on everyone who is proud and humble him—exactly what God is doing with Job? Such ability would require omniscience to read all men, and omnipotence to bring about a humbling process in each life. Once Job finishes this assignment, God will grant that he has sufficiency to save himself by his power.

Can Job master God’s creatures (15–41:34)? God challenges Job to envision in his mind’s eye (as if in a screen drama on wild life) great creatures He made. He asks if any man—if he!—is prepared to control these as God is able.

One creature is Behemoth (15), possibly a hippopotamus, known for iron strength, calm even against a river’s rages, and vehemence in defense. Another exhibit is Leviathan of the sea (41:1), thought to be a crocodile. His power is beyond capture by a fishhook or rope, and he is not fit to try to bring him into domestic service or train him to be a pet. To contest him when he is aroused is a battle one would not want to repeat (41:8–10a).

God shifts Job’s focus at this point to the analogy with contesting Him when He pursues His purpose, as in Job’s trial (10b). If Job is not able to control Leviathan, how he is ready to cope with God is a moot question. God, who does control Leviathan, is too powerful for Job to match. Further, He is not in debt to any man to repay him, for everything under the heaven is His (cf. Gen. 1:1; Ps. 24:1; 50:10–12).

God resumes His description of the mighty Leviathan (12), able to withstand sword, spear, dart, arrows, and clubs. (26–29). Every man who feels proud of his power ought to be humbled, considering the Leviathan. He knows no fear and is a king over all sons of pride (34). Of course, God made him and can control him, but for Job, it is out of the question.

As a response to the foregoing argument Job’s prayer arises.

Job’s Contrition before God (42:1–6)

Key aspects of prayer so frequent in Scripture are vital here.

His praise to God (1, 2). After God’s answer to him, Job’s own response is in utter humility. It begins, as many prayers in the Bible do, with praise. Job is smitten with the utter realization of God’s power, certainly what the gracious convicting work of God in Chapters 38–41 was leading him to. Two things are riveted in his mind, intimating praise: God’s sufficiency (He can do all things), and His success (no purpose of His can be frustrated).

His confession of sin (3). The very word of God is on Job’s lips as he acknowledges the truth. For the essence of what God asked him in 38:2 He now repeats as a conviction driving His servant to get right with Him. “Who is this that hides counsel without knowledge?” Job owns up to rashness saying things he did not really understand, proudly wading beyond his own depths.

His petition of teachability (4). He is tenderly receptive to the great teacher. He pleads for God’s audience to hear him approvingly, and more particularly voices his asking and availability to receive God’s word as an apt pupil. This is a dramatic turnabout from the spirit God convicted him of, the fancy that he could instruct the Lord (38:3; 40:2). God often in Scripture declares His ambition to teach those who submit to His guidance (Ps. 32:8; Prov. 2:1–5).

His vision of God (5). Job expresses the very heart of the reality that gives prayer power, fragrance, and joy. In his praying, he sees God. Prayer is not just a matter of one’s thoughts, of others, of things, even just of truths about God. It is at its throbbing heart fellowship with God, and apart from reality in this is a godless, dead, and rotten thing.

Two admissions are pertinent here.

(1) Job’s second-hand hearing. Before doing the present business with God, he had merely heard of Him by the hearing of the ear. What he will go on to say infers that this, as good as it was, fell short of the best. He had heard of God through instruction in teaching before his trial, and through truths at times in his friends’ counseling. He had even heard through the sound of His mighty thunder, this telling something about Him. He had even heard God Himself trying to get to him in Chapters 38–41.

Now, all is refreshingly new and transformed.

(2) Job’s first-hand seeing. “But now my eye sees Thee.” This is not said to be in a form as Abraham saw the Lord (Gen. 18) and Moses beheld from the crevice the back parts of the glorious God (Ex. 33–34). It is not even said to be in a dream vision, as Jacob saw the covenant God atop a stairway (Gen. 28), or Daniel would see God in a dream vision as judge of all with His books open (Dan. 7:9, 10). Job sees God not with the outward eye but with the inward eye of faith in a deeper way that was captivating.

He saw, in trust, the worthiness of His God that took away all thoughts of challenging Him. His focus changed from demanded answers about his suffering to devoting his availability. He would be God’s servant, whatever He did, with suffering or with sunshine.

His repentance (6). This is partly already evident in verses 2–5, yet sharply coming to its issue here. What he sees of God transforms him. Therefore, he retracts his wrong thoughts and words and repents in dust and ashes. The literal dust and ashes probably put an accent on his consternation at his own total poverty, his seriousness in seeing his need and his utter submission to God. As repentance often denotes in God’s Word, his turning is both from his sin and to God and His will (cf. 1 Thess. 1:9).

God, in Job’s thinking, is in control to do as He wills with him. He has not cried out for healing of his bodily affliction but has put the focus on his spiritual need.

God’s Compassion on His People (7–17)

The description as the Book of Job concludes relates to prayer (just as Job’s conviction and his contrition above).

Job’s prayer related to his counselors (7–9). Even though Job has just spoken, the spotlight in verse 7 is on the fact that the Lord had spoken these words to Job. Reference is to what God said in Chapters 38–41. That is fitting because God’s words were the key turning in the heart of Job to bring about his prayer.

Now God speaks again, this time to the three counselors. He gives Job an intercessory service on behalf of the friends, and tells the friends about it. Three things are of special note.

(1) God sees Job as “My servant Job.” This phrase occurs four times here. This sets Job apart as distinctively God’s servant, not necessarily excluding the three from being His servants in any sense. Three clues to God seeing Job in this role appear to be reasonable.

First, his attitude in its basic concept in his speeches sets him apart. The friends essentially had a hard and fast, rigid, mechanical, “pushbutton” concept of God’s dealings with men. To them, every situation inflexibly had to conform to this formula: a righteous life results in temporal prosperity, suffering betrays sin that must be rooted out. Pursuing this again and again, the three also misrepresented God as angry with Job; this was not the true explanation of the suffering. It did not once seem to occur to them to admit that they might be at fault and need to repent. Now God brings them to this.

God’s disapproval of the counselors does not deny that they did speak His truth on many details. They were right about His power, wisdom, His stand for righteousness, the possibilities of prayer (5:8, 9), and even in 5:13, which Paul refers to (1 Cor. 3:19).

Job perceived that his suffering was not due to specific prior sin God was pressing him on. He did sin, and God called him on it (38:2; 40:2), but only in a breakdown of inconsistent thinking during his persisting anguish. He did not charge God with bringing distress to deal with some wrong in him.

Second, Job’s acknowledgment of God in praise and confession (42:1–6) had, by now, cleared him to be of even a better servant spirit.

Third, Job’s advocacy for his friends in prayer could be included in what God means by “My servant.” He would indeed perform great service in intercession for God’s blessing to the three.

Certainly, Job’s “servant” status in God’s eyes maintains God’s regard for him in the beginning. It also answers Satan’s challenges (1:8; 2:5), for Job does not at the core serve because of what he gets out of it, but because of Who God is. Job sees God as worthy in Himself.

(2) God specifies what pleases Him, not only Job’s advocacy but the burnt offerings. As Job offered these for his family in Chapter 1, the counselors now are to do. The consuming of the entire animals would picture the men’s inward whole-hearted submission to God. It would be unnatural for believers in such spiritual need, at such a crisis, not to pray to God themselves in deep humility.

(3) God accepts Job’s prayer for the three (8, 9). God Himself has given His acceptance of this even in voicing it as His will (“For I will accept him”). As the men carry out the offerings of the animals, and themselves, Job’s prayer rises.

It is quite a turnabout. Now the friends are not the answer to correct Job; rather, he is the answer to remedy their problem. Job is the advocate for others, as he had been for his sons and daughters in Chapter 1. He becomes part of a scriptural line of intercessors who had power with God for His will to be effected. He is in the company of Abraham (Gen. 18), Moses (Ex. 32), Samuel (1 Sam. 12), Elijah, Elisha, Isaiah, Hezekiah, Jeremiah, Jesus (John 17; Rom. 8:34), Paul (Rom. 10:1), and so many others.

As God promised to do, He surely does as he accepts Job’s intercession (9). This emphasis does not, at the same time, deny God’s favor in regard to prayers the counselors would utter as fittingly accompanying offerings that depicted themselves.

Job’s prayer related to his concerns (10–17). His prayer pertains to two facets.

(1) The surplus of his blessings (10). This summary describes the bounty in two respects. First is the healing of his body, a marvelous reason for gratitude. Second was the heightening of his possessions by double. This is apparent in the scenario that follows to give detail, and all of this is closely coordinated with Job’s prayers (40:3–5; 42:1–6, 7–9).

(2) The scenario of his blessings (11–17). Five specifics form the result after Job’s suffering and prayers.

a. Comfort with family and friends (11). In contrast to the way many shunned Job while he was a spectacle, people now share their lives with him. The verse tells of their coming, communion at meals, and comfort in regard to his sufferings.

b. Contributions of gifts (11). Visitors gave Job tokens of their love and joy in his encouragement, whether money or a ring of gold.

c. Counts of animals (12). God’s blessing after the grief was greater than the blessing before God made the demonstration of His servant to Satan. As one compares with Chapter 1, the counts of livestock are double here.

d. Circle of children (13–15). Job had lost all his sons and daughters in the calamities Satan brought. Now God gives him the same number of each again, seven sons and three daughters (cf. 1:3). This result following his prayers included the acclaim of his daughters’ exceptional beauty in his region. Job gave the daughters inheritance claims along with his sons, a principle God approved in Moses’ day as well (Num. 27:1–11).

e. Continuation of Job’s years (16, 17). Job prospered even in span, living 140 more years. The length of his life, possibly 180–200 if he was at least forty in Job 1 (depending on how long the suffering lasted), suggests the patriarchal age. Abraham was 175, Isaac 180, Jacob 147, and Joseph 110.

Principles in Chapters 38–42 are ready now for review. First, prayer and every aspect of life ought to be pursued with respect for God’s wisdom rather than questioning it (cf. 38:2; 40:2). It is wise when suffering and feeling temptation to challenge why God permits pain to bathe prayer in worshipful meditation on God’s wisdom and power. God’s challenges to Job give a guide for that, as Elihu’s counsel also does.

Second, the praying person needs more than a realization that God is powerful and wise (40:3–5). He also needs repentance with a true brokenness that looks entirely to God (42:1–6). Third, the person who is genuinely right with the Lord can, in His leading, count more than he may realize in praying for others (42:7–9). A fourth principle now ends this survey of prayer in the Book of Job.

Suffering in Job’s case was followed by renewed health and other blessings. Temporal prosperity was frequent for God’s people in Old Testament days. On the other hand, many of the righteous did not experience long life or riches, just as in New Testament times when the Saviour, Jesus the Christ, died in his thirties. The reasons were such things as God’s will in service that did not amass wealth, loss by invasions that took the godly as well as the ungodly, crime God’s providence permitted, God’s will in trials as in Job, and other causes. However one fared, the factor that counted more than temporal success to God and believers who prized the right values was the spiritual walk with God.

That is the overarching point in all the life and prayers in the Book of Job. It is simple. God is worthy to be served for Himself and His will outweighs all benefits of human comfort or earthly gain.

Prayer in the Psalms

Introduction

A brief look at prayer in the Psalms precedes exposition of pertinent examples that fairly represent the whole group. To take up all 150 psalms would require a book in itself. While giving sample psalms, this survey seeks to correlate related prayer themes crucial to these from other psalms.

Authorship

David is the main writer, judging from very ancient Jewish inscriptions over seventy-three psalms saying le Dawid. This translates as “A Psalm of David” as in the AV, RV, ASV, and RSV. The rendering, however, may refer to the piece being written by David, or “belonging to David,” “connected with David,” “dedicated to David,” or “in the style of David.” A claim may or may not be to David as the writer.

All of Psalms 1–41 have the above designation, most others in 42–71, and even psalms such as 131, 133, 138–145, and others. Other Scripture mentions David writing (2 Sam. 23:1; Acts 1:16; 4:25). He was eminently qualified to write of shepherd life (23), anguish in persecution, the house of God, sin (51), Absalom’s rebellion (3, 4) and prayer in all of this (cf. 1 Sam. 30:6). As Israel’s best known king, he led in preparing and organizing those who would tutor the nation in prayer and be skilled on musical instruments to accompany corporate prayer (1 Chr. 22–29).

Other writers of psalms join David. Solomon has been suggested (72, 127), for he composed many songs (1 Kgs. 5:32) as well as proverbs (Prov. 10:1; 25:1). The skilled musician Asaph of David’s day wrote twelve psalms, namely 50 and 73–83. The sons of Korah are associated with ten, these being 42, 44–49, 84, 85, and 87. Psalm 88 is linked with Heman (cf. 1 Kgs. 4:31), and Psalm 89 with Ethan (cf. 1 Chr. 15:17, 19), both of whom were Levitical musicians. Moses may have written Psalm 90, as he wrote songs of praise in Exodus 15 and Deuteronomy 32. Psalm 119 has been linked with several, each of whom might have composed the magnificent twenty-two sections.

Dates

Various psalms relate prayer to matters over the sweep of human and Israelite history. The varied dates of writing run the sweep from possibly Moses, if he wrote Psalm 90, to David’s era (most of the Psalms), and the Babylonian exile after the kingdom times, later than 586 B.C. (Ps. 137).

Background

As the dates vary over a period from Moses (1407 B.C.) to the captivity (after 586), the field of reference is vast. Writers relate prayer to God’s creation of heaven and earth, God’s covenant with Abraham, the rich history of the patriarchs, the conquest of the promised land, the era of the judges, the kingdom era, the history of experience in prayer, and the sadness yet hope voiced in prayer during the exile. The theme of prayer is interwoven with the entire fabric of human drama. It is associated with all the ups and downs of thought, word and action in the personal, and group experience with God. This becomes more impressive below in discussing the theme (cf. “The Panorama of Prayer”).

Theme

In a nutshell the main message of the Psalms is prayer in fellowship with God in all of life. This blends all the aspects of prayer found elsewhere in God’s Word—praise/thanks (cf. 146–150), confession (32, 51), petition (4:1), intercession (20:3; 25:22), question (15:1), affirmation, vow, oath, and so on.

The spotlight on prayer is clear in the ancient Hebrew reference to the book as the “Book of Praises” (sepher tehillim). In the Greek translation (LXX of 250–150 B.C.) the Greek word psalmoi for praise songs is the title. The word means “twangings” (of harp strings plucked). It was used for songs sung to the accompaniment of harp music.

Twice the New Testament ascribes the title, “Book of Psalms” (Luke 20:42; Acts 1:20). Luke 24:44 says simply “Psalms,” denoting the whole collection of prayer (praise) songs. This Old Testament book is the greatest assembling of what the New Testament calls psalms, hymns, and spiritual songs (Eph. 5:19; Col. 3:16). In the Ephesians passage such prayer songs are part of a Spirit-filled Christian life; Colossians complements this with the focus that the same life is a Word-saturated walk. The psalms coordinate the life in step with God (in the Spirit) with being enriched in God’s Word (Ps. 1:1–3; 19:7–11; 119:9–11, 18, and often).

Not only do the Psalms writers tell of their own prayer life, but they pray affirming their people’s past experiences with God (78, 105, etc.). And Samuel is set forth as a model of power with God in prayer (99:6), as Jeremiah 15:1 adduces Moses and Samuel.

The prayer theme can be seen in three chief ways in Psalms.

The point of the book. Most of the substance in the Psalms is actual prayer, in its various aspects. Frequently, prayer is obvious not only by the main content of psalms but such phrases as “save me, O my God” (3:7), “Answer me” (4:1), “give ear to my words” (5:1), “To Thee, O Lord, I lift up my soul” (25:1), and many more. Phrases of praise/thanksgiving permeate the book (8:1, 9; 100:4). The “Panorama” below adduces many examples.

This thrust on prayer provides abundant illustrations of Paul’s summons, “in everything by prayer” (Phil. 4:6), and “in everything give thanks” (1 Thess. 5:18).

The picture of the believer and God. Almost constantly the Psalms put before readers pictures, from every side, of what the believer is, what he faces, and what he can be. God, at the same time, is in sight, whether seen brightly or dimly as passages vary. What He is to the believer—”My God,” “My king,” “my strength,” and so many other things—is a recurring reminder. This, too, is exemplified in “The Panorama” below.

The panorama of prayer. No wonder the Psalms have been the most read book of the Old Testament among believers through the centuries. Readers have been drawn to the Psalms that they might worship God for His own sake and meet their personal spiritual needs. This is because the heart and pretty much the whole body of spiritual truth is in essence here, in a mini-Bible.

Believers are lifted and stimulated reading of salvation, God as their shield, rock, fortress, shepherd, light, Father, shade, vine, inheritance, and much more. They review here walking with God, God’s empowering, worship in praise-oriented prayer, good works, suffering, abiding, persevering, sinning, confessing, being restored, hoping for the future, and living in the vitality of God’s word. They can identify with the facing of enemies, depression, triumph, and a great line of other things. The prayers here are a kind of reflection and catalyst of the yearnings they themselves feel, and the very words that fit their cases, too. The psalms mirror what they are in thoughts, words and acts, and what God can be as their all in all.

A list is given at the end of these remarks on the Psalms that draws together details about prayer the Psalms expose to the heart. One soon is aware that prayer fuses with almost every vital facet of the spiritual life in other biblical books. Here, the facets are integrated in one book showing how prayer can permeate life. The Psalms show that when praying people engaged God in prayer, He satisfied the thirsty soul and filled the hungry soul with what is good. They reflect why the psalmist could extend his invitation for prayer. He said, “O taste and see that the Lord is good, How blessed is the man who takes refuge in Him!” (34:8).

Outline

Students of Psalms normally recognize five books or sections:

I.   Book I—Psalms 1–41 (thirty-seven by David, four undesignated), ending with the doxology, “Blessed be the Lord . . .” (41:13)

II.  Book II—Psalms 42–72 (eighteen by David, and thirteen others), ending with the doxology, “Blessed be the Lord God . . .” (72:18, 19, plus verse 20, “The prayers of David are ended”).

III. Book III—Psalms 73–89 (one by David, Ps. 86, eleven by Asaph, one by Ethan, four by Korah), ending with the doxology, “Blessed be the Lord forever . . .” (89:52).

IV. Book IV—Psalms 90–106 (two by David, 101 and 103, one by Moses, 90, ten with no title, four with headings but no listed author), ending with the doxology, “Blessed be the Lord . . .” (106:47, 48).

V.  Book V—Psalms 107–150 (fifteen by David, one by Solomon, others without designations), ending with the doxology of the entire Psalm 150, “Praise the Lord!”

Even with this fivefold grouping from ancient times, one needs to keep in mind the overall unity that Acts 1:20 recognizes, “The Book of Psalms.”

Hebrew manuscripts of the Old Testament divided Psalms into the five units. Later, the Greek Septuagint in inter-testamental times recognized these five.

Since the present survey on prayer cannot deal with all 150 psalms, it seems reasonable to give expositions of prayer in twenty or so key psalms; these are representative of different crucial themes. The selection is with a view to showing how the psalms relate prayer to strategic details of the spiritual life.

Psalm 2

God’s Promise to His Son

Victory as the King

God the Father invites His Son to pray, and guarantees Him the answer in rule over all the earth (v. 8). The psalm distinctly relates to God’s Messiah, the King of Israel. New Testament writers cite verses 1–3 in Acts 4:23–28, verse 7 in Acts 13:33 and Hebrews 1:5 and 5:5. Also, verses 8–9 are the reference in Revelation 2:26, 27, verse 9 in Revelation 12:5 and 19:15 (Christ’s rule as a rod of iron), and Revelation 19:15 alludes also to Psalms 2:5 and 12.

Reference to Christ fits with “His Anointed” (Ps. 2:2), for the word means “Messiah,” or the one anointed for the Messiah’s role, as in referring to the Messiah in Dan. 9:25. Psalm 2, then, deals with the Messiah as other psalms refer to Him (20, 21, 45, 72, 89, 96–99, the Lord enthroned, coming to judge, 110, 132, etc.). This is consistent with other parts of the Old Testament looking on to Him (Gen. 1:26 with Ps. 8; 3:15; 2 Sam. 7:12–16, ultimately to Him as David’s seed on the throne; Ex. 12, the lamb; Deut. 18:15, the ultimate prophet; Jer. 23:5, 6, the Shepherd-King; Isa. 4:2, the Branch; Ps. 16:10, the One who did not suffer corruption; Ps. 110, the priest forever; Dan. 2:35, 45, the Stone; 7:13, 14, the one like a son of man, etc.).

All of this harmonizes, too, with Jesus Christ’s own declaration that the Psalms referred to Him, just as other main parts of the ancient Scriptures (Luke 24:25–27, 44).

Now the exposition follows.

The Rage of Human Kings (1–3)

These verses do not yet enter into prayer, but introduce a psalm which will center in a summons to prayer (8). Introducing the psalm, they ask why human, earthly nations, their peoples and kings, are antagonistic to God’s will.

Several parts of the picture form quickly. The writer sketches human agitation to foster fleshly will (1), the uselessness finally of resisting God (1b), and the motive to rebel against God and His Anointed King and shake off their control (3).

The Rule of Heaven’s King (4–12)

Three sub-parts develop the progression.

The resolve by the Father (4–6). God, who sits in the heavens in control over all (a frequent theme in Psalms, as 103:19), has the complete power to fulfill His will. Men oppose but cannot finally frustrate His design, rather He brings their plans to defeat. This is clear in three emphases.

(1) God’s disdain (4). He is so sufficient in resource that human resistance is a matter He can laugh off lightly as a useless thing. His laugh is one of superiority, of total invulnerability against man’s puny efforts. In the second part of the parallelism, God holds them in derision or contempt, as men in a rowboat launching a pathetic attack against the arsenals of a battleship.

(2) God’s demonstration (5). He displays His own resource, positively, speaking what will have the force to squelch all their opposition. He speaks in His anger—He has power to back it up, and so it comes with stunning effect—and terrifies men as he unleashes His fury. In the Old Testament world a psalm writer knew, God could speak in various demonstrations that would cause men to shudder in fear. Psalm 29 details a few, as when God thunders, splits towering cedars, causes the earth to shake, and hurls lightning (flames of fire) across the sky. Such displays, the psalmist reasons, show that He is king (29:10).

God had spoken at the Red Sea and lifted waters to mass in a gigantic wall. His thunderclaps in Samuel’s day sent terror through the Philistines (1 Sam. 7, 12). Just a few of His demonstrations reduce men to panic and confusion, and put them to flight as in Samuel’s time. The psalmist traces the Father’s resolve in coping with enemies.

In any day, God is able to defeat worldly schemes. Acts 4:23–28 shows a later time when the Father fulfilled the principle—in that case overcoming rulers and advancing His redemptive plan in Christ. New fulfillment of the principle can occur in the future tribulation period and at Christ’s Second Coming. At that time God defeats armies of the whole world (Rev. 19:11ff.).

(3) God’s declaration (6). The Lord declares the installing of His King. It is by this king chiefly that He will show His rule over all the earth. Two pertinent facets receive spotlighting.

First, God installs a Person, “My King.” The king is His in various ways. One is that He is the person God ultimately had in mind to fulfill His promise. He guaranteed that a man would rule on David’s throne forever (2 Sam. 7:12–16). Another way the king is the Father’s is this. He is His distinctly, in contrast to all other kings, as alone qualifying. This king is, as we later learn, “My beloved Son, in whom I am well pleased” (Matt. 3:17; 17:5; cf. 12:18). This one was without sin, qualified to be a Saviour spiritually as well as a sovereign in kingdom rule.

Second, God installs His king in a place, “Zion, My holy mountain.” God in the fulfillment installs the king in the earthly Zion, at Jerusalem, which God had chosen as His dwelling place. Some references to Zion in Scripture are to the earthly site, others to the heavenly Zion where God dwells.

The response by the Son (7–9). The Son reacts to the Father’s resolve and tells three things about this. These are the Father’s approval of His Sonship, His appointment of His sovereignty, and His assurance of His success. The third of these is the Father’s invitation, or challenge, for the Son to pray and receive His answer.

(1) The Father’s approval of His Sonship (7a, b). The Son bears witness of the Father’s decree, or mandate that He be king. It is a decision God formed in eternity past as the great controller of the ages. Or the focus may be on a practical expression of this in the arena of time, in God’s avowal when the second person of the trinity had become man. God said from heaven, even in the time of Jesus’s young manhood beginning His ministry, “You are My Son” (Matt. 3:17). He reaffirmed it two further times during His public ministry for the one qualifying as king.

To claim Jesus as “My Son” was a way of declaring Him to be the appointee for the throne. This followed God’s attitude toward Solomon, on David’s throne, as being His “son” in the kingly sense (1 Chr. 28:6, “a son to Me”). As a later occupant of the Davidic throne, Jesus was even a greater “Son.”

(2) The Father’s appointment of His sovereignty (7c). As the “Son” in the royal sense, Jesus was two things consistently. On the one hand He was “son” as being in the line of David to sit on the throne. At the same time He was “son” having the right of appointment for kingship by the Sovereign who sits as King over all forever (Ps. 29:10; 103:19) and exercises His will over kingship (cf. 75:6, 7). The will that God utters is the last word, and must stand. And His word is that He has “begotten” His king to the right to reign.

(3) The Father’s assurance of His success (8–9). Prayer now comes into the emphasis. A pair of encouragements for prayer fuse here, both frequent in God’s Word.

First is God’s invitation to ask (8a). God takes the initiative, unfurling His own summons to pray to Him. It is an invitation, yes, and an awesome challenge. It is a summons to ask big, to request what involves universal coverage (the nations, the ends of the earth), and what entails universal control (“break them . . . shatter them”). As God extends an invitation to pray here, He often does. And Jesus bids men pray, as well (Matt. 7:7–11).

Second is God’s intention to answer (8, 9). The Son King’s success is founded in the Father’s approval, appointment, and assurance. His own invitation indicates His very will for what is to be asked (prayed). And what He wills to do, He pledges by His inviolable word to do. His own honor is on the line, even as when He promised covenant blessings to Abram in grace unconditionally, and He Himself pledged by His very life to carry out (Gen. 15).

God intends to answer the Son’s prayer, prompted from His own heart. He is confident in His invitation to pray, and confident in His intention to answer. He will, as said above, sponsor the designated King’s coverage of all the earth, and His control over it. Not Palestine alone (Gen. 12:7), but all the planet, is marked as a prayer answer for the King’s inheritance or possession. What is on the one hand His sure will He works also as an exploit answering prayer, in utter harmony. Of course He is able to work in the Son to will and do (Phil. 2:13). The Son would testify that He always did the will that pleased the Father (John 4:34; 8:29).

Due to worldly opposition (as vv. 1–3), the King must seize the control forcibly (v. 9). Fighting is a means of possessing the blessing, though the blessing is guaranteed. This is even as God promised the land of Canaan, and then His sufficiency to fight and possess what He assured. In the future day of force, Christ will fight, win, and possess despite human armies gathered to resist Him (Zech. 14:1–3; Rev. 19:12ff.). He will break men who are His enemies as with a rod of iron—an irresistible force (Ps. 2:9a), and shatter them like earthenware (9b). In different descriptions but still with overwhelming power, He will come as Son of Man from heaven (Dan. 7:13, 14), and as a great Stone from heaven that crushes all that opposes (2:35, 45).

The response by the Spirit (10–12). What the psalm writer expresses is the will of the Spirit, as David claimed (2 Sam. 23:1). A double concern is the message of the Spirit here, and all this in cooperation with what God is sure to do in answer to prayer.

(1) The warning to men while there is still time (10–12). Let those who oppose God and His prayer promise to His King heed a warning to their own profit. Kings and judges are in view because their decisions shape what those are obliged to do who act on their authority. They, however, are no doubt representative of the others at the same time. The wise reaction to God’s certain victory is to worship Him in genuine respectful awe and rejoice in His will rather than resist it. This involves showing reverence to the Son whom God has marked to be King, whose complete control is guaranteed even by shattering force where necessary (9). To reject Him is to perish (cf. Ps. 1:4, 5), so it is the height of absurdity not to be His friend.

One other important point is a part of the Spirit’s counsel.

(2) The worthwhileness men can gain (12c). Up to now the Spirit has emphasized the attitude in which men may be friends with God and His King, and the awfulness of facing Him as enemies. He ends the appeal by changing the emphasis to how worthwhile it is to meet Him as friends, not as fighters opposing Him (cf. 1–3).

The Spirit focuses on “How blessed are all who take refuge in Him.” This spotlights the position worth having, and the path to it, entrusting the life’s well-being to His embracing safety. The latter is “the way” the righteous take, which does not perish, but prospers (1:6a). It is the way of coming to the Son who is “the way, the truth and the life” (John 14:6).

Though only verse 8 directly consists of prayer, principles for prayer are valid here. First, prayer as rather constantly in Scripture and all of life is in a context of opposition by worldly people. How often this is the case for the psalm writers, and so for those who pray in any age. Second, prayer is, in God’s will, set within the security of His own decreed plan that stands sure. He gives those who pray the privilege of participating in the plan that He will not permit to fail. And so, to learn to pray more and more in line with what His Word shows is His will, and not in selfish designs untrue to it, gives confidence. So it would be for the Son asking for the realization of God’s kingdom purposes, resting in what could not be frustrated. So it is for Jeremiah (33:3 with 33:4ff.) and Daniel (9:4–19 in view of God’s promises to restore Daniel’s people). And so it can be for believers today, who pray in sensitive obedience prompted by the Word (John 15:7).

Third, it is uplifting to dwell on prayer being God’s invitation and not (or does not have to be) on our own initiative. He summons people to call on Him (Jer. 33:3), that in its own context of His guarantee to meet Israel’s need for restoration (vv. 4ff.). But any prayer can, with motives to submit to God’s Word and His own purposes, be put on proper ground.

Fourth, one finds close connections in God’s Word between the place He wants prayer to have and a sensitivity to the needs of men to trust Him. Think of what God wills to carry out in His kingdom purpose and the closely-related urgency that men flee to Him for deliverance. The person devoted to prayer sensitive to the Spirit is also ignited in the Spirit’s passion to see people come to Christ. That is an implication in Psalm 2, and often elsewhere (Eph. 6:18–20).

Psalm 16

A Prayer for God’s Safe-Keeping

This psalm, unlike Psalm 2, is entirely in prayer. Main aspects that often appear in prayer throughout Scripture are vital here. The writer opens with petition for safety (1), shifts to affirmation (2–6), promises praise (7a), and celebrates with further affirmation (7b–11).

A cry for God’s preservation opens the psalm, and a confidence in utter preservation keynotes the last verses (8b–11).

The heading of ancient times, “A Michtam of David,” refers to a psalm linked with atonement sacrifices. These are reasonably what the writer offers as genuine in contrast to false ones he rejects in verse 4.

Now the exposition follows.

His Happy Portion in the Lord (1–8)

David, or whoever wrote of prayer here moves in four steps.

An exclusive devotion to the Lord (1–3). Verse 1 is a summary heading of the whole, a nutshell of the theme, a trustful prayer to God to preserve. “Preserve” is the word shamar, “to keep, protect.” It described guarding sheep (1 Sam. 17:20) and guarding captives (Josh. 10:18). It is apt in appealing to God to keep one safe.

The person looking for this protection “puts (his) trust” in the Lord (chasah). Behind this is the picture of taking refuge. In Psalm 7:2 the writer takes refuge in the Lord while his enemy seeks to get at him and rip him as a lion would. In 11:1, one takes refuge (trusts) in God so that when enemies aim their bows to shoot him he is safe as a bird that finds protection in a mountain.

When verse 2 says this praying man has “no good besides Thee,” the idea is natural. He means that he has no happiness or good “beyond” the Lord. For true welfare he need look no farther than God, for happiness is not something besides Him, or apart from Him. This goodness, then, contrasts with “sorrows” in looking to a false god (4).

The exclusive devotion he gives to God fits with verse 3. He affirms that pleasure he finds with God he naturally also finds with God’s people who share His values. These saints are the “excellent” or “majestic” ones, using the word for God being majestic or illustrious (8:1). God’s people reflect something of what He is like (cf. 1 Pet. 2:9), and will eternally be like Him (1 John 3:2).

An explicit denial of other gods (4). This praying man affirms two things.

(1) The sorrows of god worshipers. Some delude themselves with the dulling opium of devotion to bogus gods, and are smug in a false satisfaction. But here the writer strikes to the crux of reality. These devotees are cast upon their own resources and face many frustrations as all their striving fails to fulfill what God can deliver. Life can lose its zing and its tang. Beneath the facade of relishing life is a gnawing ache. And, even if sorrows do not burden the heart now, they come finally, bringing sorrow upon sorrow (Ps. 73:17–20).

(2) His separation from such worship. The psalm writer does not participate in the false offerings of blood, or take the names of false gods on his lips in devotion. He obeys God’s word, for Exodus 23:13 commanded God’s people not to mention the names of false gods.

An enriching delight in the Lord (5, 6). This worshiper finds such an attraction to God that he is not bothered by allurement to gods. The Lord is his “portion,” or allotment, share. This may be based on the picture of Levites receiving no share in regular inheritances of land in Canaan, for the Lord (in spiritual service) was their portion (Num. 18:20). At the same time all the Israelites, in distinction to pagans, could delight in God as their “portion” (Lev. 10:16; Ps. 119:57; 142:5).

The sinner who does not know God genuinely chooses his portion in the present life, and if he does not repent this is all he gets (Ps. 17:14). The contrast between the ungodly and the person who knows God is sharp (17:14, 15; 49:13–15; 73:17–26).

As God is pictured as the share of one’s inheritance, He also is portrayed as a cup running over (cf. 23:5). Charles Bridges exclaimed aptly in his Exposition of Psalm CXIX (p. 143): “Oh! let me have a whole Christ for my portion! Oh! let him have a whole heart for his possession. Oh! let me call nothing mine but Him.”

The enriching delight in the Lord goes on with God supporting (enlarging) the psalmist’s lot. If He Himself is the portion, how does He enlarge this? He causes the believer to grow in His grace and knowledge, and then He is magnified even more (cf. Phil. 1:20). Or the thought may be that the believer has a portion enlarged over what he would have in the world. The enlarged lot is a picture drawn from a spacious dwelling-place.

The words “The lines have fallen to me in pleasant places” stem from marking out divisions of land by putting down measuring lines (Josh. 17:5). A believer’s spiritual inheritance is choice, as an Israelite often received land in a place of choice bounty.

An endless direction from the Lord (7, 8). Even this further boon is a benefit. It stimulates his praise to the Lord (7a). The praise has its catalyst in the counsel God gives for life’s direction (cf. also 32:8; 73:24; 143:8, 10). But it also has stimulus in God’s companionship (8a), and the constancy He provides against being shaken (8b).

His Hopeful Preservation By the Lord (9–11)

All of this happy portion in the Lord fills the psalm writer with joy and security that suggests peace (9). His is a confident expectation of future preservation (9b–11).

His assured dependence on the Lord (9). He is composed and at rest himself, and what he says leads on in prophetic utterance even to what will more ultimately be true of the Christ. The “Anointed One” God appointed to be king over all the earth (Ps. 2) is again in view.

The genius of prophecy by supernatural enablement here, as in many other places, interweaves the experience of the writer with the Christ beyond him. Part of the thought refers directly and ultimately to Christ as the One in whose preservation the believer will have his own guarantee of safety.

His anticipated destiny with the Lord (9b–11). The believer is at rest about the security of his own flesh in the future. Given such a God who is the object of his devotion, his destiny cannot but hold reassurance. His prayer expects that God will not abandon his soul to Sheol, the place of death, without hope as the unbeliever (cf. 49:13, 14). Something better is reserved for him as in 49:15 and 73:24 (“glory”). His hope rises to expectation of life after death as Job’s (Job 19:23–27), Isaiah’s (26:19f.) and Daniel’s (12:2, 13).

The hope would have support, crystallization, and enlargement of detail in the New Testament.

While anticipating his preservation, the psalmist is led on to articulate truth about the Messiah. God would also not only be sure not to abandon his own soul to an afterlife without hope, but would not permit His Holy One to experience bodily decay. Certain elements support referring this to Christ. Briefly one can validly point to the clear New Testament authority (Acts 2:24–31; 13:34–37) where this detail of the psalm relates to Christ. In the reasoning of Peter in Acts 2, Psalm 16:10 refers only to Christ as being delivered before corruption. His specific point is that the fulfillment could not be in David, for his body had undergone decay in the grave (Acts 2:29; 13:36). It is helpful to set David and Christ side by side so as to see the aspects that fit each.

Christ

David

He did not expect to be spared physical death. He was ready to die.

He also did not expect to be spared bodily death. But he anticipated God’s preservation in some way after bodily death. God would be faithful. The living hope in the Lord before death (16:1–8) would not be mocked by hopelessness after death.

He did not undergo corruption physically. Acts 2:31 and 13:37 specify reference to Him.

He did suffer corruption physically. Later, future resurrection of Christ’s people is guaranteed by Christ’s resurrection as the “first-fruits” (1 Cor. 15:20).

The praying psalmist’s anticipated destiny with the Lord continues in 16:11. While the psalmist did not himself know how the Lord would fulfill his hope, he did trust the Lord to know how. In due time, He would make known to him the path of life—what the path would be to reach this encouraging destiny.

This confidence was with the conviction that “In Thy presence” (lit., “face”) is full joy. He expected to be there, gazing on His face, in a situation of full adequacy. Such joyous fulfillment was reasonable in view of the place. In God’s right hand—by His controlling power and will as the sufficient God (cf. v. 2)—one can expect pleasures forever. Such a God, preserving His people in answer to their heart cry (v. 1), gives hope of more than just this life, even glory beyond (cf. 73:24).

Principles of prayer abound in this. First, prayer for benefit from God advances rightly with trust (cf. Heb. 11:1). Second, the believer finds all fullness in the Lord and no true good apart from His sufficiency. Third, fellowship with God begets desire for fellowship with God’s people. Later, Scripture exhorts believers not to neglect assembling with other people of God (Heb. 10:25). And John emphasizes the joy of fellowship (1 John 1:3, 4).

Fourth, God is the full sufficiency of believers (v. 2), their “portion” as to inheritance, their greatest reward (cf. Rev. 22:4). It is natural, then, that God their portion now is their portion forever (Ps. 16:5, 11). Fifth, God’s counsel guiding one through life (23:2, 3; 48:14; 73:24a) is a worthy stimulus of the believer’s praise. Sixth, it makes sense that a believer with such a sufficient Lord would set Him always before his face, in fellowship. Even when inconsistently wandering, he would crave His face again (119:176). Seventh, God’s hope put in the human heart is great reason for steadied joy and peace in how He is able to preserve forevermore.

Psalm 19

Prayer Relating to the Glory of God

God’s glory frequently stimulates prayer in Scripture, and some psalms are eminent in this (8, 19, 29, 146–150, etc.). The present psalm is a prayerful relating of His glory in three spheres—in the sky (1–6), in the Scripture (7–11), and in the saint (12–14).

Explicit prayer waits until verse 11, at last directly addressing the God of glory. This, then, shows that the whole is in prayer to Him, and prepares for the remainder of the psalm, in which the words are all to the Lord. Even if prayer is not mentioned in 1–6 or 7–10, the words about God’s glory are in essence affirmation and praise aspects of prayer. Prayer often praises God or affirms His majesty and acts in regard to creation (as 1–6) and His Word (7–11).

Now the exposition begins.

God’s Glory in the Sky (1–6)

The heavens bear witness to His glory by reflecting the artful work His hands produced (Gen. 1). All the panorama of the firmament, the expanse across the whole heaven, declares what God’s hands made.

This witness is evident day and night. Day after day the sun and its streaming light and the vault of the heavens with its clouds and soaring birds testify of a great maker. Other phenomena of the sky add their effect, whether winds, or thunderclaps (Ps. 29:3) or jagged lightning flashes (cf. Ps. 104:3, 4). It is as if the phenomena utter speech that communicates with men of God’s designing skill, unsearchable power, and vast wisdom. This is as God’s creation of things in heaven and on earth reflect His power and skill to Job (Job 38–41).

Night after night a revelation continues as well. The moon, the stars, and the very darkness reveal the master hand of a planner and a producer. God’s power and wisdom are apparent even in physical darkness that God appointed to provide good effects (Ps. 104:19–21).

Actually, as verse 3 clarifies, these phenomena utter no speech, or words, or voice as humans have. Yet what they reflect bears clout. Their “cry” of testimony, effective even if wordless, has spread through the total globe. And their “utterances” are of a kind that reaches to the end of the world. Or rather than “cry,” the idea could be that their “line” or “circuit” has stretched this far, and the details of their witness have accompanied the outreach.

In the heaven and firmament God has arranged a gigantic tent that the sun can fill with light, as lamp light provides to rout the darkness that pervades a tent.

The sun, shining, can be described under a different image. Rising to announce the morning from the eastern horizon, it is as a bridegroom emerging from his chamber for his glorious wedding day. Or, to vary the figure again, the sun can be imagined to rejoice as a super athlete confident to run the race that is his specialty. The vigor and overcoming characteristic of the sun, lording it over the landscape where its rays run, are in view.

So the sun ascends from the eastern horizon, as if at the tip of heaven, and pursues its span to its descent at the western reach of the sky. And as it advances in this arch, burning in its strength, the rays lay their heat on everything.

As God’s glory is evident in the sky, His glory also is in the law that deals its own effects on men.

God’s Glory in the Scriptures (7–11)

Two things are uppermost in the psalmist’s purpose to show God’s glory here. God’s glory appears in the perfection of His law and also the profits it gives to men (7–9, 11). In verse 10 a third element is introduced: God’s glory in the preciousness of the law.

The perfection and profits of the law. God’s penman portrays His word by its admirable qualities, and defines the effect this fits it to have on men. These can be seen distinctly side by side.

The perfection

The profits

Perfect

Restores man’s soul (life), as God the Shepherd does this (apparently using His word) in Ps. 23:3

Sure

Effective, successful in making wise those who are untaught without it (cf. 1 Thess. 2:13; Heb. 4:12).

Right

Flowing from God’s righteousness His word infuses joy in a life knowing the bounties of being right with the Source.

Pure

Issuing from the Source of purity and freedom from spurious befouling elements, the word gives true enlightenment to counsel (Ps. 16:7; 73:24) and offers true light (119:105).

Clean

Respect for God and His values is clean, in tune with what He is, qualified to abide with Him (Ps. 15), and His will endures forever with Him, finding His approval (cf. 1 John 2:17).

True

As God’s words are true, genuinely what men can deem trustworthy and verifiable, they comport completely with what is just and workable. This praiseful assessment may be intended to prepare for a transition into the words’ preciousness.

The preciousness of the law (10). All the virtues just described of God’s words motivate men to a wise receptivity to desire them. The attraction to these values is evident in two pictures.

(1) Above an aspiration for gold. A most valuable treasure men know in earthly things (gold, even the purest refined gold) does not match the worthwhile appeal of God’s words. So the believer aspires to God’s law, and is drawn to it, as 119:127 speaks of loving it above fine gold.

(2) Above an appetite for honey. Seen in their true benefit, God’s words are sweeter than honey and the most delectable dripping of a honeycomb. So high an estimate is akin to Job’s prioritizing the words of God as more needed than his daily food (23:12), and Jeremiah’s eating the words with rejoicing (15:16). Paul of a later day would counsel letting the word of Christ dwell richly in the life (Col. 3:16). And the writer of Psalm 1 meditates on the word day and night, camping beside it as by a refreshing stream. And the writer of 42:1 longs for God as a deer is drawn to slake its thirst at a water course.

Verse 11 leaps back to the profits the word of God delivers. It warns of God’s counsel (cf. 16:7) and of what stands against that. And, too, it shows the great reward that God makes good to those who obey. This can be success in one’s work issuing from acting on His values (cf. blessings in Lev. 26 and Deut. 28). It can be, above all, the preciousness of His word and His own presence as one’s portion (16:5; cf. Phil. 1:21). This presence can fill one in life now, or in the life to come (16:9–11; 49:15; 73:24; cf. Rev. 22:4).

In view of God’s glory in the sky and in the Scripture—His perfections, profits even in great reward, and preciousness—it is fitting that His glory be in the saint, too. To this the psalmist now moves.

God’s Glory in the Saint (12–14).

Prayer was obvious in verse 11 as the psalmist styled himself a “servant” of the God whose glory is in the sky and the Scripture. Now, in servant spirit, he gives his personal reaction to such a God and such perfection, profits, and preciousness. He mostly does it in the prayer aspect of petition, but also uses the aspect of a question in beginning.

Two basic requests are apparent.

The prayer for deliverance (12, 13). He seeks God’s glory in his life by pardon for sins of ignorance (12) and protection from sins of presumption, or impudence. The first part of the prayer seeks forgiveness and cleansing for sins that have victimized him due to human carelessness, neglect, insensitivity, haste, and weakness (cf. Lev. 4:2). A believer is prone to these pitfalls every day and hour. The second phase he prays about is God keeping him from sins of presumption. These, also in human weakness, get into the area of the insincere, the deliberate, and wilful. They are in a calloused pampering of self-indulgence that presumes to misuse God’s mercies as if they are a convenience giving a green light to selfish desires. Or one sees them as a pledge of pardon even if the one sinning withholds sincerity to God’s interests.

The prayer is to be guarded from such sins, probably both kinds the psalmist has just named. God’s deliverance will keep the sins from ruling over the believer. David the probable writer (cf. the words above the psalm) had let himself slide into presuming on God’s forbearance. He fondled Bathsheba in a lusting gaze, then slept with her (2 Sam. 11).

Such pardoning and protection will result in a blameless walk and acquittal. It will free the believer from great transgression. Of one such case featuring grievous sin, and God’s deliverance, David writes in Psalm 51.

The devotion to the Lord (14). Not only does the writer pray to gain deliverance from sin, but positively for devotion to God.

(1) His request. He pleads that in tongue and in thought he may have God’s power for victory. Then he will be acceptable in God’s sight, and at liberty to enjoy fellowship. A similar prayer rises in 139:23, 24, asking God to search the heart and lead in the way that pleases Him.

(2) His resource. This praying man is aware of God’s presence, and confident that He hears (cf. 16:8). He probably knew that a broken and contrite heart God would not view with contempt (51:17). So he speaks as in God’s presence, saying “O Lord. . . .”

He views the Lord of glory as his resource. He longs for God to honor his prayer for His glory within by being two things to him.

The first picture of God is as “my rock,” picturing strength, stability from slipping into sin (cf. 16:8, not shaken), and possibly serenity as safe inside a protecting bastion of rock. The second resource is “my Redeemer,” delivering from sin (12, 13) in pardoning, protecting, and purifying in both tongue and thoughts.

So Psalm 19 develops prayer affirming God’s glory in the sky and in the Scripture, then petitioning for His glory in the saint. Its sweep carries the reader from the vastness of the heavens to victory in the heart.

Now it is time to survey prayer principles. First, prayer as often in the psalms or in Job 38–42 very naturally flows to the sensitive spirit that reflects on God’s glory in creation (1–6). Many of the psalms are excellent guides in how men praise God. Second, God intends a close relationship of His word and prayer, with prayer an outflow from the excellencies of the word (cf. John 15:7; Eph. 6:17–20; Col. 1:9–12; 3:16).

Third, those who seriously pray in tune with Scripture need to realize the profound relationship between a life obedient to the word and receiving reward. Fourth, believers due to their proneness to sin need constant prayerful vigilance before God to be free from sins of ignorance and sins of wilfulness. Fifth, an alert prayer to have often on the lips and heart is the petition that verse 14 expresses.

Psalm 22

A Prayer in Severe Suffering

Here is an example of prayer in a psalm the New Testament relates to Jesus Christ. All of it is prayer or refers to prayer, whether the Supplication of a Suffering Saviour (1–21) or the Jubilation of a Triumphant Saviour (22–31).

Christ repeated the words of abandonment on the cross (22:1; Matt. 27:46). Also, amazing descriptions fit the crucifixion of Christ. This is particularly significant since crucifixion was not an Israelite form of capital punishment, but came into vogue with the Romans later. Israelites hung a criminal on a tree, as pioneers in the American west, exposing him to public ridicule, and using him to warn others (Deut. 21:23; Gal. 3:13). As to the insults faced, the words of mockery (Ps. 22:7, 8) are very similar to those in Matthew 27:39–44. The raging thirst (15) fits with Christ’s cry, “I thirst” (John 19:28). The pierced hands and feet (16b) relate to John 20:25. In Luke 24:39, 40 Christ bids men behold His hands and feet. The parting of garments (18) is similar to Matthew 27:35.

Other reasons too suggest Christ. Hebrews 2:12 applies verse 22 to Him. Further details relate: no hint of sin in the sufferer; no wish of wrath on enemies, as Jesus cried “Father, forgive them . . .” (Luke 23:34). Also, the Messiah is frequently in view in other psalms, Psalm 22 bearing witness within a larger picture. He is the “Anointed One” and “Son” and “King” (Ps. 2); the Holy One (16:10); the ultimate occupant of David’s throne (72); “my Lord” (110:1); the priest forever after the order of Melchizedek (110:4; Heb. 7:17); the Stone rejected by builders (118:22; Matt. 21:42), and so on.

The exposition now can proceed.

The Supplication of a Suffering Saviour (1–21)

His abandonment (1, 2). The psalm begins in prayer. The cry is day and night questioning why the sufferer is forsaken by God, who does not answer. Jesus prayed at night in the agony of Gethsemane, then in the day on the cross, both part of an overall ordeal.

His assurance (3–5, 9, 10). “Yet Thou art holy” explains why the Father cannot deliver the sufferer as the world’s sin He bears is on Him. Or it is a word of self-encouragement based on God’s being. Despite present abandonment, God who is holy (set apart to all that is good) will finally deliver Him. God had been faithful to deliver the fathers who trusted Him, and so He will be faithful not to leave Jesus disappointed.

God had given Jesus birth from his mother’s womb (9) and led Him early to trust Him. In his human reality, God had always been His God.

His antagonists (6–8). As a “worm,” Jesus pictures himself to be an object of mockery and scorning, his worth belittled (cf. 6b, 7). This does not deny his true value to the Father and those receptive to Him. The essence of the idea here is seen in Isaiah 52:13–53:12 where the suffering One (Christ) is contemptible and despised in the eyes of enemies.

Enemies mock the sufferer’s trust in God (22:8). “Commit” is a word for trust meaning “roll” a burden over to another. It is the word for trust in a number of Psalms references (37:5), and was used for a stone being rolled away from a well (Gen. 29:3, 8).

His agony (12–21). Three emphases occur here.

(1) The enclosure by his enemies (12, 13, 16–18). Those looking on encircle him as bulls converge. They also are like a lion, and dogs ready to rip into Him. The bulls depict ferocity, strength and insensibility, the lion menacing strength, and the dogs a vicious, greedy yapping to take advantage.

Piercing of the sufferer’s hands and feet (16) relates aptly to Jesus on the cross.

(2) The extremity of his feelings (14, 15). Grief sensed by this praying person includes being poured out like water, feeling all of his bones to be out of joint, his heart like dissolving wax. An awesome dryness tortures him so that his tongue is numb as if stuck to his jaws. A person hanging on a cross would suffer from such sensations.

(3) The entreaty for help (19–21). While much of the psalm follows the affirmation aspect in prayer, this now turns to petition. The one in agony pleads with the Lord not to be far off but rush to deliver him. He has been hard-pressed, facing human enemies who have the power of a dog and hold him as if in the vise of a lion’s mouth and at the deadly tips of wild oxen’s horns. The words “Thou dost answer me” (21) probably express a past tense, an assurance, “You have answered me.” The idea could be the final result, after the suffering, when God ultimately delivered Jesus. Or reference may be, while yet in the trial, to an assurance based on God’s answers in past situations. Rescue is as good as done.

Paul would use the picture of the lion’s mouth to describe his own peril. God delivered him too (2 Tim. 4:17).

Many of the prayers for rescue in the psalms are in dangers of various kinds.

The Jubilation of a Triumphant Saviour (22–31)

The sense of an answer to prayer in verse 21 seems to anticipate the greater detail here. Christ is celebrating the Father’s answer. Though not mentioned, the resurrection occurs between 21 and 22, and the results of the suffering rise into view.

Among the congregation (22). The Saviour utters the Father’s name to His brethren. These in a restricted sense are Israelites, His people according to the flesh, but in a wider sense believers whatever their race (Heb. 2:12). In the Hebrews passage, which cites Ps. 22:22, “brethren” became defined as “sons” (10) and “children” the Father gave Christ (13).

Among Israel (23, 24). A part of the “brethren” are actual seed of Jacob. These are literal descendants who form a by-faith remnant distinct from other literal Israelites who do not believe (cf. Rom. 9:6). Gentile believers in the New Testament are called “seed of Abraham” (Gal. 3:29) and “children of Abraham” (Gal. 3:7) because they receive blessings under the international aspect of God’s covenant with Abraham (Gen. 12:1–3). But they never are called “seed of Jacob” or of “Israel.”

In verse 24, the Father did not abhor the suffering of the afflicted (Christ). The word for “afflicted” refers to the Messiah in Isaiah 53:4, 7. While the Father turned His face away in utter loathing of the sin Christ bore, He did not despise the suffering itself. For the travail was of infinite value and preciousness to Him. Here, the Father’s answer to Christ’s prayer for help is in focus.

Among all nations (25–28). The Saviour’s praise to His congregation (believers) is in view. The Father is both the source and object of the praise pouring from Christ’s lips. God puts the prayer in Him (as believers pray “in the Spirit,” Eph. 6:18) and also is the fitting object of praise for His deliverance.

“I shall pay my vows” refers to fulfilling vows as when an Israelite kept a vow made in danger or some other duress. When God delivered, they could bring offerings of thanksgiving (Deut. 12:18; 16:11; Ps. 66:13). Jacob had made a vow in distress (Gen. 28:20–22) and twenty years later joined his offering with a prayer of thanksgiving (35:7).

The offerer not only voiced gratitude to God but ate of his offering in this spirit (Ps. 22:26). Christ does this in the present age, being with His people, and also will in the Messianic Kingdom yet to come. Verse 27 reaches into that kingdom, when people universally worship God (Isa. 2:1–4; Zech. 14:9–11, 16–21). In verse 28 again the reference passes on to the Messianic Kingdom when the kingdom of the world becomes the kingdom of the Lord (Rev. 11:15) and He is king over all the earth (Ps. 2:8; Zech. 14:9).

Among rich and poor (29). Christ praises the Father that both rich and poor will worship the Lord, and all will bow before Him in a time of universal submission. This is probably at the outset of the millennium when devastations of the tribulation period will leave some reduced to dire extremities (cf. Rev. 6:6). As the kingdom goes on, however, a sense of abundance will grow.

Among all generations (30, 31). Christ is still praising God with affirmations about the future. The “posterity” (seed) is possibly Israel, the remnant of the nation that is saved and able to go into the kingdom following the Second Coming. Or the meaning might be to all seed, Jews and Gentiles, who serve the King (Gal. 3:7, 29). The international emphasis in verses 27 and 28 make the latter view more probable. Those of the generation who enter the kingdom will tout the Messiah’s righteousness to those of the generation born within that time, the thousand years (Rev. 20).

Prayer in Psalm 22 has been first that of the suffering Saviour, then his celebration as a triumphant Saviour. A variety of aspects in prayer are parts in his talking with the Father—question (1), affirmations (1, 2 and often), petitions (11, 19–21), and praises (3, 9, 10, 22–31).

Finally, principles are apropos. First, natural questions about why God works in certain ways (1) can be respectful, submissive, and legitimate as here. God is willing to hear His people’s deep cries in suffering. Second, delayed answer to prayer does not mean a denial of any answer ever (2). Third, meditation on God’s character (holy, etc., 3) is wise and God-honoring as one waits for Him to resolve his suffering. Fourth, those who pray can, as Christ, profitably encourage themselves when there appears to be no answer. They do this by dwelling on God’s faithfulness to answer prayers of others (4, 5).

Fifth, reflection on one’s past, proper trust in God can bolster his keeping on to endure through severe trial (9, 10). Sixth, telling God honestly what feelings rack the mind and body is valid. Of course He distinguishes between unsubmissive complaining and submissive grappling with trial (11–21). Seventh, much Scripture dwells on praising God among others as worthwhile (22–31). Eighth, it can be healthy to weave into one’s praises blessings God’s word pledges He will be certain to fulfill in the future (27, 29–31).

Psalm 40

A Prayer about Deliverance

A good example appears here of psalms, prayers of giving praise and petition to be rescued from trial. In Psalm 40, praise (1–10) precedes petition (11–17).

Several themes frequent in prayers of the psalms converge. Some of these are hard testing (1, 2), trustful waiting on God to work (1) rather than compromising with sin (4), exulting in God (3), God’s caring thoughts to the believer (5), insisting on doing God’s will (6–8), witness to others (9, 10), expecting God’s safe-keeping (11), confessing sin (12), praying for the defeat of enemies (14), interceding for believers (16), and magnifying the Lord (16).

A leading issue, too, is the New Testament reference to Christ in verses 6–8 (Heb. 10:5–9), and how confessing sin fits. The exposition will deal with this where it is pertinent.

The Praise for Deliverance (1–10)

Four steps develop the response to trial.

The recounting of deliverance (1–3). Trustful waiting on the Lord in prayer gained His rewarding answer. The pictures of rescue are graphic. God lifted the one praying out from the pit of destruction, a death-threatening crisis in being plunged where he had no hope in himself. The deliverance is also portrayed as pulling him out of miry clay where he was sinking, giving footing to walk on a rock. The Rescuer also put a fresh song of praise to Him in his mouth. Such a deliverance caused the believer to expect others hearing this to fear and trust God.

It would appear that the content of this praise comes in verse 5.

The responding to deliverance (4, 5). Welcomed safety inspires a gripping sense of trust that receives God’s blessing. The “trust” (4) is the same word as “waited” (1). He is sharply aware the blessing results from confidence in this object of hope, in contrast to appealing to the worldly to get him out of trouble. Those are the self-sufficiently proud, who would offer God no praise, and the kind who depend on falsehood and explain life in that emptiness rather than giving God glory.

Clear about the true source of blessedness (4), the psalmist breaks out in the praise that befits the Deliverer (5). More in number than he is able to count are the things for which God deserves tribute. These stimulants of praise are His wonders or magnificent works in creation (Ps. 19:1–6) or sustaining the creation (Ps. 104), and His thoughts toward believers (“us,” Ps. 40:3, 4).

Truly this One, “O Lord my God” has none to compare with Him in His wonders and His thoughts. Should the psalmist seek to recount them all, they would run far beyond his ability and time to list.

His receiving the will of God (6–10). Now the writer praises God who accepted him for genuine servant opportunity and gave him His will, which is his delight. God did not desire sacrifice and meal or animal offerings. In one legitimate sense He did, but this was not the heart of the matter; not so much the basic passion as this, that He wanted a servant, instantly available to Him. The picture of this availability is vivid in Exodus 21:6. An Israelite’s servant could, when freed from service, insist on continuing as a servant. He volunteered to have his master pierce his ear with an awl as a token that he was a lifetime servant to this master.

The psalmist sees his greater Master as the Lord, and submits to His marking him for His service always. Hebrews 10:5–9 applies the same principle to the greatest servant, Christ. He came from heaven to earth to carry out the Father’s will.

As a servant to God, the psalmist sees himself in this customary activity. He comes to fulfill what has been written of him (of a servant) essentially in God’s book, the law. He delights to do God’s will inscribed on the tablet of his heart. For Christ, the same commitment was a total reality.

A question arises from this. How can a psalm that acknowledges sins (12; 69:5) fit the sinless Christ? The issue is how far a Messianic reference in a psalm can validly pertain to detail of that psalm, and which details relate only to the sinful psalmist. The solution is reasonably that when the Spirit of God leads a psalm writer to express what is true of the Messiah (cf. 16:10b), not every aspect of the context need be true of Him. In Psalm 16, for example, the psalmist’s prayer for his own preservation is led by the Spirit to carry on, at a certain point (10b) to the more ultimate facets that the New Testament relates to Christ. In Psalm 40 (and also 69) all the details can apply to the psalmist, but personal sins in 40:12 and 69:5 (this detail) would not carry on to Christ. Yet where the context says things that do fit Christ’s case, these can be pointed out by the New Testament writer God is leading.

This appears better than to force all details of Psalms 40 and 69 to suit Christ, then explain away the sins as His sins because He took the sins of others on Himself. The reader needs to observe the clear difference between passages. Some say definitely that Christ died for the sins of others (cf. Isa. 53:6; 1 Cor. 15:3; 2 Cor. 5:21; Gal. 3:13). On the contrary, Psalms 40:5 and 69:5 refer to “My iniquities” and so on, similarly to passages that speak of “my sin” and other such expressions (Ps. 18:23; 25:7, 18; 26:1, 11; 31:10; 32:5; 38:4, 18). Besides, Psalm 70 is nearly the same as 40:13–17, and nobody claims that it speaks of the Messiah.

As a servant receptive to God’s will, the writer of Psalm 40 has declared good news of God’s righteousness in the great congregation. This fits David quite well. He had assemblies as king who addressed his people. He has not held back, not kept silent about testifying of God, hoarding the word to himself in an intolerable selfishness.

The Petition for Deliverance (11–17)

So far the writer has praised God for delivering him. He has recounted the rescue, reflected on its results, and testified to receiving God’s will. Now he reviews parts of his petitions in distress.

The cry for help (11). He is convinced that God will not hold back on showing him compassion. He can count on His covenant, love that is kind, and His truth to keep His promises. These will continue to give him safety.

The character of his problem (12–15). First it is sins within, these beyond what he is able to count, like hairs of his head. The sins blur his spiritual vision, and put pressure on his heart. Here he mentions countless sins, whereas already he testified to God’s caring thoughts being innumerable (5). No doubt verse 11 relates closely to God’s compassion in verse 5.

Second, his problem stems from sinners who oppose him (13–15). He petitions for deliverance and needs it quickly. Specifically, he pleads for God to shame and humiliate those bent on putting him to death.

The concern for the faithful (16). The aspect of intercession in an inset in his praying. He appeals for God so to work in his own deliverance that those who seek the Lord might be able to rejoice in the outcome. He pleads that people who love God’s salvation (deliverance) have God’s encouragement to exult, “The Lord be magnified!” He is tenderly considerate of others here, just as God has so many kind thoughts to him (5).

The confidence in deliverance (17). Again the psalmist puts his urgent need before God, and petitions for His attention. He utters before the heavenly throne his confidence in who God is to him (“my help and my deliverer”), and is passionate to feel the sweet relief without delay.

Psalm 40, like other psalms, is a treasure of principles that help in prayer. First, praying in a trustful, confident expectation honors the Lord in the heat of trials, or at any time (1, 4, 11, 17). Second, it is a tribute to God, helpful to oneself, and encouraging to other believers to testify about His answers to prayer (1–3). Third, a praying person can gain an immense boost by meditating on God’s wonders and thoughts toward His own (5). Saturation with His word enriches the believer with many promptings to think on the high plane of what He has done and can do rather than wither in discouraged musings (cf. Luke 18:1).

Fourth, a God-centered and prayer-focused life is a walk of submissive servanthood to fulfill His will, not our own selfish ambitions (6–8). Fifth, God wants the believer who receives from Him to share the treasure with others who belong to Him (9, 10), and also with the unconverted. Sixth, it is a blessing when groping with the weight of sins to fly to God in a prayerful focus on great things He can do and thoughts He has for our welfare (5, 12).

Seventh, if we can be rightly confident that our cause is to God’s glory, we can pray boldly, firmly, yet without hatefulness for defeat of those against us and God (13–15).

Eighth, it is a good motto in intercessory prayer to ask that God will assist the prayer advocate to cry, “The Lord be magnified!” (16).

Psalm 45

Praise to the Bridegroom King

A poet among the sons of Korah (cf. superscription) is the possible writer. His tribute is to the king, most notably thought to be Solomon, in his splendor as well as his marriage in 1 Kings 3. The Spirit of God, as in David’s case (2 Sam. 23:1, 2), lifts the composer’s musings beyond tribute to the king to a prayer to the ultimate king. He is the Messiah, the ideal God had in view in pledging a king on David’s throne forever (2 Sam. 7:12–16). He is God (Ps. 45:6), yet distinct from God the Father (7), and Hebrews 1:8, 9 identifies Him as Christ.

That verses 6, 7 can refer to Christ fits the authority of the New Testament claim. It also joins in a pattern with other psalms which in some detail reach on to Him (cf. on Ps. 2, 22, and 40). And it is within a framework with the prophets who expect an ultimate king, who is a man and also God, the God-man (Isa. 2:1–4; 9:5, 6; Jer. 23:5–8; Ezek. 34, 37; Zech. 14:9). He is distinguished from God the Father (Ps. 2:2, 7, 8; 110:1; Dan. 7:13, 14). Further, Jesus spoke of Himself as the King (Matt. 25:31–46) and Bridegroom (Matt. 22:1–14; 25:1), and Paul saw Christ as this (Eph. 5:32).

The Godhood recognized in Psalm 45:6 and Hebrews 1:8, 9 does not fit any other king. It requires a stretching misuse of passages to plead reference to a king of Israel—that is, as David was like an angel of God (2 Sam. 14:17, 20, “the mighty God” refers to an Israelite king (Isa. 9:6); and the house of David is like God (Zech. 12:8).

Other ideas put to Psalm 45:6 manipulate its sense. Examples are, “Thy throne of God” or “Your divine throne” (RSV), making the throne only like God’s, or “Thy throne (authority) is God” (ARV), an idea such as “God is your rock.” The latter rendering is not valid in any concrete evidence from Hebrew syntax or Old Testament usage.

The exposition can now unfold.

The Admiration of the Bridegroom (1–9)

“Shoshannim” in the superscription means “lilies,” and reasonably is a fragrant conception for a wedding motif.

His comparison with others (1, 2). This poet’s uplifting theme causes his heart to run over (bubble) with enthusiasm. He dedicates his address, which becomes a prayer, to the king. His tongue rehearses in humming, expressing aloud the overflow of his heart, while his hand writes. The tongue is a kind of pen behind the song.

The king is fairer than other men. He is the great leader, one expected to lead as an example and set the tone for others. Grace in God’s gift of sufficiency touches his lips as a person God enables to lead in His will. This was true in some degree, though never as full as it might have been, with David (2 Sam. 23:1, 2) and Solomon. Both showed grace, for example, in leading prayer (David, 1 Chr. 22–29; Solomon, 1 Chr. 6–9). By the grace He gave, God blessed the king in David’s dynasty forever in His covenant with David (2 Sam. 7:12–16).

His conquest in battle (3–5). The king not only has a governing role but leads his army. David, Jehoshaphat, Hezekiah, and Josiah were examples in exercising this function. The king rode forth in majesty, and God gave victory. When things were as God willed, he fought for good causes in truth, meekness, and righteousness, not sinful ones. Examples of wrongs would be in seizing land (Ahab, 1 Kgs. 21), or provoking blood baths, or going to battle against God’s will (Ahab, 1 Kgs. 22).

Arrows of the king in battle were successful when he fought in God’s will (Ps. 45:5).

His character as a ruler (6, 7). Now the Spirit extends the thought beyond the ordinary king to the eventual King in an affirmation that is praise. The king is God, and his throne is forever as the ultimate One whom God’s word pledged for David’s dynasty (2 Sam. 7:12–16). His scepter is upright, and His leadership proves He loved righteousness and hated wickedness. Well-pleased with Him (cf. Matt. 3:17, etc.), God the Father, “Thy God” (from the standpoint of Christ’s humanity) anointed Him as king (Acts 10:38). This was with the oil of joy, the ministration of the Spirit who produces the joy (cf. Gal. 5:22), in His case in a position higher than his companions, His people or else other kings in this Davidic line.

His clothing (8). The fragrance and musical enjoyment that characterize the king are in view. In principle this can apply to any of the kings in David’s lineage, in their degree, and in superlative measure to the Messianic king.

His circle of enjoyment (9). In the king’s total circle, kings’ daughters as noble ladies have their place, and the queen is by the king to support him.

The Admonition to the Bride (10–15)

If the king is ultimately the Messiah, a problem involves who the queen is. Whoever she is, she receives counsel to forget primary allegiance to her former family and give this primary subjection to the king. This follows God’s blueprint for marriage, leave and cleave (Gen. 2:24).

Her identity is variously understood. One conception is that she represents the fullness of the Gentiles, the church, as in the New Testament picture of Christ the husband and the church as His bride (Eph. 5:23, 32). To others, the queen is Israel, for the Lord is the husband of Israel (Isa. 54; Jer. 3:1). Other nations will bow to Israel in the future kingdom (Ps. 45:12, 13; Isa. 61:5–9; Zech. 8:20–23). This faces the tension that in Psalm 45 king and queen are over Israel, and the two are distinct.

A third and better possibility is this. Not every detail in a Messianic psalm need be rigidly applied to the Messiah and His situation (cf. on Ps. 40). At many points, Psalm 45 in principle relates well to each man in the kingly line. Two other considerations may help. First, Hebrews 1:8, 9, in citing the psalm, gives no reference to the queen, that is, she is not said to be the church or Israel. The point on which Hebrews 1 focuses is Christ’s preeminence over all. A short time later, the Hebrews context represents Christ’s relation to His people as with His brethren or sons. No figure of a husband and wife appears.

Second, other details in Psalm 45 relate aptly to the historical sense, not the prophetical. Quite naturally a Davidic king’s first lady has her attendant women (14), they enter the palace (15), and sons or princes result from the marriage (16).

Exposition about the bride can continue.

Her separation (10, 11). Wise counsel is for the queen to devote her loyalty henceforth to the king and the interests of the new home.

Her beautification (12–15). Others bring the queen gifts in honor and submission, or seek her favor in respect. Tribute is paid her for the glory she shows in her inward bearing and in her garments. Rejoicing characterizes the God-fearing palace life.

The Anticipations for the Bridegroom (16, 17)

Two things encourage the king to look forward joyously.

The rule of his sons (16). As a boy and a young man, his attention had been on his father and other forebears. Now in his marriage he can anticipate his own sons. These carry on the family line as they serve in princely roles.

The remembrance of his name (17). God Himself (“I”) promises to cause the king’s name to be remembered in all generations, and people to give him thanks. Some of the Davidic kings have been so remembered in all generations since, certainly David, Solomon, and even, if not so prominently, Jehoshaphat, Hezekiah, and Josiah. God’s word about these has been a continual reminder of their greatness. Many have been thankful for good things in the lives of these kings.

To an even higher degree, the principle is true of Christ the greater King (cf. Ps. 22:27, 30, 31; 72:17, 19). To Him, thanks is forever on the lips of His worshipers (Rev. 5:12, 13; 15:2–4). Believers appropriately thank Him in every prayer (Phil. 4:6).

The principles of prayer here hopefully will help put this in better focus. One is that it is admittedly a good theme to extol a king worthy of respect, even far more so the King above all kings. A second principle is that prayer can affirm always the grace of God that He expresses in His blessing. This is fitting whether of grace to a king who trusts Him, or any believer for His gifts (cf. 1 Pet. 4:10, 11). Third, the believer can pray suitably to invoke the greater King to win the battles He pursues in the earth (3–5). To pray sincerely, as in our Lord’s model to the disciples, “Thy Kingdom come, Thy will be done in earth as it is in heaven” (Matt. 6:10) is to pray for the King’s victory. Some day believers will exult, adding their voices to others of heaven, when Christ has taken His great power and will reign forever (Rev. 11:15).

Fourth, prayer can be very meaningful, recognizing the eternality of Christ’s throne and His righteousness in attitude and work (6, 7). The praying believer can join the Father in His exalting of Christ (7). Fifth, it is apt for a queen to give her respect to her husband, and for any believer to bow in submission to the greater Husband and King (10, 11). Sixth, as the queen was glorious in her garments, the principle applies also in believers being glorious in the spiritual garments of their walk (Rev. 3:4; cf. 1 Pet. 2:9). Seventh, as the queen had her circle of companions, believers as Christ’s bride can have the circle of their associates in the joy God gives (14, 15).

Eighth, the praying person can be encouraged by this meditation. As the Davidic king could have sons, Christ the ultimate King will have sons, these in a spiritual sense (cf. Rom. 8:14–23; Gal. 4:6). Not only is this a joy to exult in during prayers, but also the reality that faithfulness of the sons (daughters too, 2 Cor. 6:18) leads on to reward in roles even of more ultimate significance with the King (cf. “princes” here). The principle can be realized in princes in a physical sense during the millennial era (cf. Matt. 19:28; Rev. 5:10; 20:4), and roles spiritually for eternity (Rev. 22:4, 5).

Psalm 51

A Prayer of Confession

Confession of sin draws frequent attention from believers who pray in the psalms. Psalm 51 is the most detailed and famous passage, as David cries to God in heart-broken repentance. Other notable, clear occasions appear (32:1–5; 38:1–8, 18; 119:176). In 19:12 David petitions God to acquit him of hidden sins.

Background for the confession in 51 is vivid in 2 Samuel 11 and 12 (cf. prayer there). David gazed lustfully on the beauty of the bathing Bathsheba, compelled her to his chamber, and slept with her. When her pregnancy threatened to expose the ugly deed, David arranged a scheme to assure that her husband would be killed in battle. Later God’s prophet Nathan confronted David, David and Bathsheba lost the baby, and David poured out his heart seeking God.

Here, now, is confession God saw fit providentially to put in His word. It is a picture of David getting right with God again through amazing mercy. At the same time it is provocative to help other believers look to God in tender submission.

The Confession of a Believer Who has Lost Fellowship (1–12)

Before us is a scene of David’s cry for forgiveness and cleansing, and the creation of spirituality in his being right again with his Lord. Verses 13–19 then turn to David’s priorities as a believer experiencing sweet fellowship. His heart is sensitive to witness to others and to worship God.

The cleansing of sin (1–5). David’s thought moves in two phases.

(1) His appeal to God (1, 2). He petitions God to deal with him in gracious loving-kindness. A sense of the greatness of God’s compassion is the encouragement in pleading for God’s renewal. David’s prayer spells out three longings that his heart realizes.

First, he needs for God to “blot out” his transgressions, the sins of adultery in lusting and then in lounging, deceiving, misusing others to hide his wrong, murdering, and so on. By blotting out he means the complete erasure of the sins as to the guilt that is a wall between him and the Lord. He will specify a picture of this, the hyssop plant used as a brush to scrub out blots (7).

Those of Israel found it effective in expunging spots from a leper’s house (Lev. 14:49), and in removing defiling germs after touching a dead body (Num. 19:18, 19).

David is earnest to receive a spiritual removal of sin just as real as a physical erasure that is total.

Second, he prays for God to “Wash me” in a complete job that clears away iniquity. This seems to elaborate on the spiritual process that the analogous blotting out by the hyssop would portray physically. He would be not only free from all spots of sin, but vigorously washed through and through. Such refreshment would leave him with nothing to pollute him in thought, word, or act.

Third, as a parallel to the washing, David specifies his need for God to “cleanse me.” This does not appear to add a new detail but simply expresses the same thing in a passion to be definite.

His acknowledgment (3–5). Again in being carefully precise, the confessing king spells things out.

(1) He is guilty of individual sins—specifics (3, 4). He voices painful awareness of his wrong, again using parallelism. He knows his transgressions (they are plural), he constantly is smitten with the dread of his sin (singular). The sin looks at the entire hypocrisy of months, with all its phases (cf. above) as one escapade of guilt.

The same sin seems to be David’s description in Psalm 32. There, in holding out against God by trying to maneuver his own way, David felt awesome pressure bearing him toward confessing (3, 4).

Psalm 38, likewise, is vivid about David’s condition and his emotions while resisting God. Whether or not 38 focuses on the same episode as 51, details true here are applicable. In the quilt of 51, of all times, he would know the pressures 38 depicts. The hand of God clamped heavily (38:1), David felt like he was a human target with arrows piercing him (2). Sickness overwhelmed him, and he knew a raging weariness, with no rest (3). Sins loomed up before him and weighed down on him as a crushing load (4). He was like a man gashed by wounds, only his injuries were within (5). His step no longer had its bounce, for he was like an old man bent out of shape by the weight of life, only the load bowing him was sin (6). He grieved all day. Tormenting pressures provoked him to roar in frustration (8). Finally, he got around to confessing (18).

So far in Psalm 51 David has dwelt on sin as it tears at him. But in verse 4, he relates his specific sin to God as against Him. He thrusts this into emphasis: “Against You, You only, I have sinned.” He is not denying that the sin was a terrible wrong against Bathsheba, Uriah, those who followed David’s orders, and all he let down by his hurtful escapade. He is only putting special focus on who the sin finally and primarily was against, the Judge of actions to whom he must give account.

God is even more offended by sin than men who recoil in outraged at it. Someone has rightly said, “Secret sin on earth is open scandal in heaven.” God knows it fully, and so it comes home to Him in its true, awful ugliness. God is purest of all, and sin drives a burning blade at His sensitive, loving heart. God has the best plan for human life, and so a misstep from the path He sees as right reaches Him more sharply than any other. God is judge of all, and so sin voiced in His court attracts more concern than before others.

(2) David is also guilty of innate sin—the source (5). He was conceived in sin and born in it. This most probably refers to the sin nature inherited in each link of parent-child in the history of the race. Out of the root of sin come the fruits of sin, the specific acts that express the character.

The creation of spirituality (6–12). God’s renewal of David’s sweet fellowship with Him is the point. At the base of this, the confessor discerns, is God’s passion that truth possess the believer at the innermost citadel of his life. David also recognizes that he is in desperate need of wisdom God can teach him. The way he has gazed, thought, and schemed, and used others to manipulate for his own will has been utter folly. Now a healthy, precious drenching in wisdom is what he sorely craves in prayer.

He repeats his petition for cleansing (7), and adds other requests—for joy, a steadfast spirit to do God’s will rather than his lustful agenda, and a sense of God’s presence, even the remaining of the Holy Spirit who has been offended.

Cleansing is a keynote that preoccupies the offender. He has put this plea before God repeatedly; it just keeps pouring off his earnest heart (1, 2, 7, 9b, 10). To have an intense scrubbing inside by God would make him whiter in the moral sense than snow is in the physical; then his heart would be as God Himself created—clean.

It is difficult to grasp a difference, if one exists, between “a steadfast spirit” and “a willing spirit.” The first deals with a spirit steadied to persevere with God, committed to Him rather than taking timeouts as a fugitive evading spiritual faithfulness. The second is a spirit sensitive to be submissive to God at a given time. These are two ways of saying the same thing. Such a spirit stands against indulging self-pampering moods or acts that grieve God (cf. Eph. 4:25–32). A steadfast spirit is a spirit willing to please God and insist against selfishness (cf. Luke 9:23).

David’s prayer contemplates the inference that he could lose the Spirit’s presence. The Lord had departed from Samson while he dilly-dallied to indulge his whims with Delilah (Judg. 16:20). The Spirit had departed from King Saul (1 Sam. 16:14). That might mean He left in the sense of wooing Saul, of working in him to stir him to a true walk with God. It seems best to understand David’s petition for God not to take His Spirit in this way. The Spirit was in him, supposedly in a normal continuation (cf. 2 Sam. 23:1, 2). But God could withdraw Him as in Samson’s insistence on sin.

This would not entail a loss of David’s salvation. He did not pray “Restore to me Thy salvation,” but “the joy of Thy salvation” (Ps. 51:12). Salvation, by grace through faith in all of Scripture (Gen. 15:6; Rom. 4:5–8; cf. Ps. 32:2), was not found by works or forfeited by works, sinful deeds. David remained saved, as Samson did, but both can be reduced in the particular degree of reward God deems equitable in eternity (cf. 1 Cor. 3:8, 13–15). The Spirit in Old Testament times was sovereign in selecting and carrying out ministries in and with believers. That he did not universally indwell believers in a continuing sense, as today (Rom. 8:9) seems to be the implication in John 14:16, 17. Jesus said that the Spirit was with the saved disciples, and would later be in them after coming at Pentecost. Today, a believer may grieve the Spirit by sin, but this does not grieve Him away (Eph. 4:30; cf. Heb. 13:5).

David’s prayer shows something else. A believer’s confession, when genuine and broken before God, seeks harmony with Him. The heart is fervent to know precious closeness with Him in obedient steps. The exposition of Psalm 51 now moves to the concerns that are present with sincere confession.

The Concerns of a Believer Enjoying Fellowship (13–19)

Once David can feel clear with God and sensitive to walk in His will again, he aspires to witness to others (13) and worship God (14–19).

His witness to others. He prayerfully promises God that he will teach others who fail spiritually to follow the ways of God. A result will be the conversion of sinners who also know the joy of forgiveness.

His worship toward God. Still apparently in the midst of the confession, David comes back to petition for deliverance from guilt. Other believers know that while God can forgive quickly, a load of guilt can cling to the human mind, and is difficult to shake off from the human side. He pleads with the “God of my salvation” to do what He specializes in for men, “Deliver me.”

(1) His own worship (14–17). When God’s answer comes in cleansing, David is determined to sing in joy of God’s righteousness. He had asked often for the return of joy (as v. 12), and wants to glorify God with it when it fills him. That he will sing of God’s righteousness fits his case well. His sin has expressed gross unrighteousness offending God and people. The great emphasis in this confession has been on his committing his sin before the Lord (4). Now he has come to the judge who is righteous, pleading for righteous dealing with the wrong. His own unrighteousness has left life dark, nothing to sing about. And so, when restored, he is aroused to sing of God’s righteousness.

He also petitions God to open his lips, freeing them to speak His praise. He is aware that in his predicament what God looks for is not essentially outward sacrifices of animals. It is the genuine spiritual commitment that gives the outward expression validity; it is the inward sacrifices—a broken (i.e., submissive) and contrite or humble heart keyed to His will, not self-will. God would be delighted in such sacrifices, only David expresses that meaning in a negative way, “Thou wilt not despise.”

This focus on basic reality is a theme that the Old Testament articulates in at least three ways.

First, it does this in showing the connection with prayer that any act ought to have. Prayer was the keynote, for example, in the Peace Offering (Lev. 7:12–13). The same is true in regard to completing a prayer vow as pleases God (Ps. 66:13–20; 116:14, 18). In Psalm 116, the reader finds love to God who hears prayer (v. 1), commitment to pray (2), gratitude in prayer (3, 5, 8, 17–18 as in Lev. 7), and gravitation to God’s Word in close association with prayer (12).

Second is the comparison with spiritual reality of the heart. Several passages underscore that this is absolutely vital. One is 1 Samuel 15:22, where to obey is better than to offer outward sacrifices, and to obey is a priority over just presenting the fat of rams. King Saul had seen to external ritual of animal offerings, but his heart had not been genuine in complete obedience for which God looked. Psalm 50:7–15 follows up with a focus that God does not reprove Israelites for animal offerings He had led them to give, and in His sufficiency He does not need these, since all animals are His, but He is clear about desiring real spiritual sacrifices that give these meaning, for example in fulfilling a vow (cf. v. 14). Such offerings, with prayer for His help, can avail before Him (15). Close by this is Psalm 51:16–17 where, when the spirit accompanies the gift with genuine, sincere worship, the outward offering is acceptable in verse 19. As to comparison, again, 69:30–31 emphasizes that praise/thanksgiving please the Lord more than an ox or a young bull. But there is still a third line of thought that relates.

It is that cleanness of heart is the priority focus. In the context of Psalm 51:16–17, this accent is repeatedly before the one who worships. All-important is a cleansed life (2, 7, 10), truth within (6; cf. 145:18), a steadfast spirit (10), fitness to worship in God’s presence (11a), the Holy Spirit controlling in the life (11b), salvation’s joy a reality (12), one’s blessing to others for good (13), the clearance with the Lord that righteousness gives (14, 19; 34:15–16), praise to God (15; 34:1, 4), submission (17; cf. 1 Sam. 15:22; Ps. 34:18; Prov. 21:1; Isa. 57:15; 66:2; cf. Prov. 3:5–6).

Along this line, Isaiah 1:11–20 is quite pointed about God’s displeasure with outward but insincere going through the motions in worship, but delighted with real tributes from the heart. And later, Jesus is clear that if one brings his offering to God but realizes a brother has something against him that needs to be dealt with, he should first go and get the matter resolved with the brother, then come and offer his gift (Matt. 5:23–24). For in the validity of proper submission to God, the act of worship could flow forth as the expression of a right and sincere spirit. A scribe articulates in Mark 12:33 the essence of the matter: loving God with all the heart, understanding, and strength, and loving one’s neighbor as oneself “is much more than all burnt offerings and sacrifices.” Jesus told him that he had answered intelligently (v. 34).

Psalm 51 fits well in this biblical highlighting of heart reality. David’s own worship has been restored to a God-pleasing nature, and his spirit is free, released to intercede in prayer of a pure quality for others.

(2) The worship from others (18, 19). As Solomon after David’s day would pray, even at length, for God’s people (1 Kgs. 8; 1 Chr. 6), David here becomes an advocate for them. How remarkable. Through the forgiving grace of God, the note on which David began praying (1), he experiences a heart transformed. Now he is not a man manipulating others to gratify his own ends; he is a man ministering to others for their welfare and God’s glory. How marvelous is grace. How generous is God.

First is His intercession to boost the worship of others (18). He appeals to God, out of His covenant favor (grace) to work benefit for Zion’s sake. He means the earthly Mount Zion and its city, as he quickly defines. To be specific, he pleads that God will build Jerusalem’s walls. This is a longing for the city to be safer, and the people blessed by this.

Intercession for Jerusalem or for Israel is a frequent theme in Scripture. It is notably distinct in Psalm 122:6–8, a challenge to pray for the peace of Jerusalem. And Paul is very passionate as his heart’s desire and prayer to God for Israel is that they might be saved (Rom. 10:1).

Second, for others, is that God will profit to His interest (19). The motive more ultimately driving David’s intercession now is evident. When God answers his prayer to bless Jerusalem, God Himself will be the chief beneficiary. David thrusts above all concerns the desire that God delights in righteous sacrifices.

David’s intent before, in verses 16–17, was not to deny in his day the importance and proper role of outward offerings. He has meant only to pierce to the inner heart that must accompany these; this is so crucial to worship. Without this, offerings would be empty, meaningless; with it, they legitimately could have their place. Christ’s sacrifice, in due time, would be once for all. His great once-for-all sacrifice would be the definitive substance, and sacrifices that foreshadowed and illustrated His work would no longer be needed (Heb. 10:10–12).

The great prayer of confession ends. Significantly, it began with concern about sin that brought grief to himself, others and especially God. And it closes with concern for blessing to God’s people and to God. David’s own blessing is obvious as God has sprung him free to intercede, and put a new song of joy in his heart (8; cf. Ps. 40:1–3).

Principles vital for prayer will conclude remarks on Psalm 51. First, a believer ought to desire to be washed from his sin, not just pardoned from guilt or freed from pressures so that he can feel soothed. David is concerned about pollution as well as pardon. He means business with the Lord. Second, confession needs frank exposure of the sin, not tolerating any traffic in deceit before God (cf. v. 3). Third, the sinning believer should show a deep conviction that his sin has essentially been an affront to God (4). Basically sin is a rebel’s hold out against the laws of God (1 John 3:4).

Fourth, confess with a heart-cry aware of how enormous and revolting sin is to God. It is not something to be hastily glossed over, softened, or excused. Fifth, discern a far more serious problem in the root of sin even than in its fruit (5) The sins are despicable, and the culprit behind them is the principle of sin, the factory of sins, and the person who has generated them. This is why people need the new nature from Christ, the power of the Spirit, sensitive saturation in God’s word, and taking a deliberate stand (Eph. 6:10–20) to win.

Sixth, God does not simply seek to pardon the one confessing. This is only a clearing of the decks for what follows. He wants to have His way in him (6). God wanted truth and wisdom in place of deceit and foolishness. Seventh, to lose the sense of the Spirit empowering life is to lose everything of value. It is to be worthless in being spiritually useful to God (11). Eighth, any interest in God and in what is best for ourselves spiritually should issue in an interest in others for God’s sake (13).

Ninth, the arousal to be forgiven should not be prompted just by a craving for relief or to benefit the confessor, but primarily to glorify God (14, 15). Tenth, genuine confession must spring out of inward reality under God’s searchlight (cf. 139:23, 24; 119:9–11). It is never true if permitted to be only an outward ritual of pacing oneself through insincere motions (51:16, 17).

Eleventh, real confession is not a morbid, unhealthy dredging up of spiritual sludge. It is not an unwholesome preoccupation with the sins, or a brooding that keeps digging them up again to engage in self-pity, a refusal to believe that God does forgive. Vital confession is completely health-dealing in exposing sins openly to God with a genuine desire to forsake them and gain mastery over them by God’s power.

Twelfth, confession of personal sins is best done in private with God, never as a kind of exhibitionism or glory-seeking. Some thrive on talking about lurid sins because it draws attention to themselves, as perhaps more daring than others. Some even chuckle about their sins, making light of what God hates as if they are only humorous shortcomings that set them on a pedestal as colorful and different.

Thirteenth, be careful that confession is not a mere exposure to people and not a deep-seated dealing with God. Some confession meetings feature “hanging out the dirty linen” of believers, and everybody gets in on the dirt of others. This can entice the weak to experiment with the sins, and seek the public limelight.

Fourteenth, be sure that faith in God to forgive accompanies confession. David clearly joined the two. A tragedy lies in confessing sin but not trusting God to be compassionate as He pledges. Some fish the sin out of the foul pond again and again, trying to work up sorrow and basing forgiveness on whether they get that certain feeling. A firm and believing look at God as 1 John 1:9 describes Him is a way to victory in confession.

Psalm 72

Prayer for the King and His Kingdom

Solomon, as in the superscription, may have authored this psalm and Psalm 127. The single Hebrew letter lamedh that is a prefix to the name Solomon above the two psalms may mean “for Solomon” (by David, v. 20), or “of Solomon.” It makes no earthshaking difference either way, since in both cases the subject of prayers (Ps. 72) is probably Solomon, and beyond him the Messiah.

David who prayed often in the historical record and in the psalms could have prayed for blessing on Solomon as king, before he passed the scepter on. This is possible whether 72:20 claims this prayer is by David, or is only a compiler’s way of closing a section of psalms.

The reference of the prayer to the Messiah has certain evidences. The king the Psalm describes has universal rule (8, 11), a reality never this broad for any past king of Israel. Second, attributes and accomplishments of this king go far beyond what can legitimately be said of any other human king. His reign stretches as long as sun and moon endure (5). Prayer for his coming like rain refreshing the earth (6) is realistic of the Messiah, not of another king. Blessing him all the day is more suited to the Messiah (15), as are the appeals that his name endure forever, and all men be blessed by him (17).

An overall context in which a Messianic thrust makes sense includes many Old Testament passages expecting a perfect king over Israelites and the world. Also more immediate to Psalm 72 are the many cogent arguments for details that set a context for the Messiah in the Psalms (Ps. 2, 22, 40, 110, 118, etc.).

The exposition of prayer here advances as follows.

The Character of the King’s Rule (1–4)

The person writing the psalm prays for blessings on the king. He intercedes, pleading that God will convey to this king His help. The help is for His judgments in wise rulings, His righteousness, His peace, His fairness to those in need, and His victory over any who would instigate oppression.

Of course other passages show that all these things will be answered in Christ, the ideal king. He will judge equitably (Isa. 2:1–4), show righteousness (Jer. 23:5–8), be the prince of peace (Isa. 9:6, 7), render justice opposing all wrong (Isa. 2:1–4), and so on.

The Continuation of the King’s Rule (5–7)

Intercession continues as the aspect of prayer. The writer is an advocate at this point for the peoples in the king’s reign to fear God. Since his prayer extends this as long as sun and moon endure, to all generations, he is asking for far more than the limited spans any other kings were on the throne.

Then he invokes God’s prospering through this king. This entails that the king come refreshingly like rain on the mown grass, like showers that revitalize the earth. By this invigoration, he asks that the righteous will flourish, and abundant peace be their portion, this again until the moon exists no more. That spans far beyond a realistic expectation for any other than the final king over the earth (cf. Dan. 2:35, 45; 7:13, 14, 27).

The Compass of the King’s Rule (8–11)

The psalm writer extends his passion of intercession. He entreats the Lord to give the king rule to the ends of the earth, over desert peoples, Tarshish (a part of Spain?), kings of the islands, and all rulers. Let all nations serve him.

A reign over all nations for all time would greatly surpass even Solomon’s prestige.

The Care of the King’s Rule (12–14, 16)

The intercessory aspect of prayer gives way at this point to direct affirmation, what the psalmist affirms is his faith in the care this king will display. His will be a reign of delivering the needy who desires help, of tender pity on the poor threatened by oppression and violence, of abundant provision in the country and in the city.

Descriptions strongly resemble direct prophecies of the future Messiah’s addressing needs (Ezek. 34:20–24; 36:28–30, etc.).

The Call to Support the King’s Rule (15)

In the midst of affirming facets of the king’s compassion, the one praying intercedes for certain benefits to support his rule. He invokes God’s giving of the gold from Sheba to him. He also asks that God marshal men to pray for the king regularly and to praise him all through the day.

Again the details match God’s ultimate king. All of earth’s gold belongs to the Lord (Ps. 50). Believers would pray for His cause regularly, as thousands intercede. Some are extraordinary intercessors God has raised up, as He had a Moses and a Samuel (Ps. 99:6; Jer. 15:1). And praise permeating the day befits this king who is God (cf. Ps. 45:6), yet distinct from the Father (45:7; cf. 110:1). Some of the righteous were already praying three times a day in the time of the psalmist (Ps. 55:17), even seven times a day (119:164). And Psalm 113:3 advocates praise to God from the rising of the sun to its setting. All of these things converge in an ideal Messiah, whose worshippers are devoted to Him.

The Conclusion (18, 19)

Now the writer who has detailed his praying puts a fitting capstone on this psalm. He speaks of three things, in conclusion, that relate to praise for such a king.

The key is “Blessed be the Lord God, the God of Israel.”

God’s wonders. He alone performs wonders, mighty works. The point is that He is sufficient to answer the prayer by raising up this king. How often in His covenant history with His people has He demonstrated His ability to do the seemingly impossible, the incredible. As Jeremiah and God would agree, nothing is impossible for Him (Jer. 32:17, 27).

God’s worthiness. He is capable of bringing such a king to the throne over all the earth and for all time because He is glorious. This agrees in principle with His glory in Psalm 19 and the majesty that is His in 8:1, 8.

Ezekiel later agrees that God’s producing the future kingdom, blessing His people, is a matter vindicating His own name before all men (Ezek. 36:22–38). His honor is what is finally on the line, and God cannot fail.

God’s wish. The psalmist utters his prayer passion for the great enterprise by God. He invokes His further work, and the manifestation of His worthiness by bringing the king’s rule when His glory fills the earth.

God of course will answer the prayer, for it is His will. He Himself gives His own promise to put His glory in the earth (Ezek. 43:1–7) and fill the earth with His knowledge as waters cover the sea (Isa. 11:9).

Principles now can be seen in review. First, a praying person keenly in step with God’s will prays for what God’s word shows is His will (John 15:7; 1 John 5:14, 15). Second, only God’s almighty power and wisdom could fulfill a prayer calling for an answer so grand—for a king over all the earth for all time having sway over all nations. But This very subject of the future kingdom is one that God encourages men to pray into realization (Jer. 29:10–14; 32:17; 33:3ff.). And as the psalmist prays this, so does Daniel (9:4–19).

Third, it is a tonic that rekindles hope to meditate on the caring rule the Messiah King will someday exercise (12–14, 16). And many passages bolster the prayer warrior’s courage that the future reign will prove worth the wait (Ezek. 34:11, 12; 36:22ff.; Rev. 20:1–10). Fourth, whenever one prays, whether for small or astonishing things in God’s will, a spiritual elixir is this: let the prayer spring out of a saturation in the wonders and worthiness of God (18, 19). Be done with simply small things, be caught away in God’s leading to expecting very great wonders again. Prayer in faith rides the wings of the magnificence that is God. What He has promised He surely will do (cf. Rom. 4:20, 21).

The tag line (v. 20) about prayers of David being ended are not part of the psalm. The words were apparently inserted after a collection of prayers related to David. As such, they do not deny other prayers in the psalms by David, but conclude this section that has such prayers. The words could have been put at this point by David himself, and other prayers added later, or someone else compiling psalms could have put them in.

Psalm 73

Prayer When Things Don’t Seem Fair

Suffering has often been a mystery baffling those who love God. One way God permits suffering is in letting the wicked prosper in temporal ways and the godly feel how difficult life is for them. Right seems turned upside down, and it does not seem as if God cares, or that being careful to honor His values makes any difference at all.

God seems to forget His promises to bless those who walk close to Him and judge the ones who defy Him. When He does not appear to be “good” to a person trusting Him, this can come across as the very opposite of His many assurances that are very plain about who He blesses and who He curses (Lev. 26; Deut. 28). Does it matter after all to live a godly life? Job grappled with this mystery. Other passages show how the problem puzzles believers (Ps. 37; Prov. 11:7, 18; Hab. 1, 2; Mal. 3; 2 Cor. 4; 1 Pet. l, 4; James 1). Psalm 73 is graphic about Asaph’s distress (cf. the superscription) and the resolution by which God led his heart to rest.

The psalm also relates to such key doctrines as the value of and goodness of God, and immortality (24, 25). One might think that the theme is the prosperity of the wicked. Yet this is not the main point. The over-arching message is God’s goodness, broached in verse 1 just as Psalm 23 opens with its main proposition. At the close the psalm comes around to a closure with God’s goodness, the wrongness of doubting it, and how the good God has brought him to confidence in His goodness.

His Proposition (1)

Asaph thrusts his theme up front. God indeed is good to Israel, to those with a clean heart. These are the ones in harmony with God, taking a stand against a viewpoint of life opposed to Him. Psalms 15 and 24:4–6 develop the importance God puts on purity of motive and lifestyle (cf. 19:12–14; 119:9–11; 139:23, 24).

His Problem (2–16)

Asaph’s settled conviction before he is so sorely tried, and after it is resolved, clears the air. But now he is candid about the difficulties that assaulted his value system. His problem has a fourfold reference. First is envy toward the wicked, whom God allows to live in outward prosperity. Second is the more penetrating problem of doubt about God’s goodness, justice, and sincere intentions to the godly as he allows this situation to go on. Third is the believer’s self-pity because his righteousness seems to be in vain (2, 13, 14). Fourth, though, is his sensitivity toward others among the godly, for he fears offending, polluting, or otherwise hurting them (15).

Self (2, 13, 14). This man passionate for God’s will almost did a flip-flop to give up the godly life as useless. His spiritual feet nearly stumbled and lost their footing. He was close to going down in a terrible crash. Other psalms speak of the firm, sure stance that God can give as He holds the believer up in victory (18:33, 36; cf. Hab. 3:19).

Paul later counsels God’s people to find in God’s power, by His spiritual armor, the sufficiency to stand steadfastly in Him and against the enemy. Prayer is vital in this as it is for Asaph (Eph. 6:10–20). Paul also counsels saints to dwell on Christ’s marvelous victory in resurrection, and the certainty of their rising with Him, as a stimulant to unbudging faithfulness (1 Cor. 15:58).

As in many psalms, Asaph seems for a time to be writing only for the benefit of others who worship, not himself praying (1–14). But his beginning remarks are affirmations spoken to God yet beneficial at the same time to questioners perplexed by the same quandary. That Asaph is praying becomes clear once his pronouns show direct address to God (15, 18, 20, 22–25, 27, 28).

Asaph’s temptation grows as he idealizes the life of the wicked.

The wicked (3–11). He begins with an explanation for why he came close to giving up what some would call his “God trip.” Envy burned in him as he noticed people haughty against God, yet on top of life. God did not hamper their prospering style, and even when they died, their resources eased them of pain; they seemed to go with no reprisal from the Lord, as if all was well.

Things worked out so conveniently free of trouble and plagues for the Godless that they felt the ease to wear their pride as a necklace. They took violent advantage of others as if this were a garment. They had a smooth road to let their imaginations loose to get what they craved, and their hearts to run riot to heap up their own gain. Because they were so in command of life, they could feel smug, and mock at the oppression they practiced as if nothing could stop their seeming success. God seemed indifferent as these self-sufficient people even let their tongues wag against Him, strutting in celebration of having their own way. God permitted them to drink up life as if there would be no accountability, even to question how His knowledge could cut in on their style.

This was enough to stub a believer’s toe and send him into a headlong sprawl out of the godly path. Why bother, in the face of such unfairness and a silently indifferent God? Still, something tugged at Asaph, and held him back from falling.

Believers (15). The conviction that seized his mind was the way he could hurt other believers. If he permitted himself to fall out of the ranks and take the Godless path, he would betray God’s children. He places value on counting for their sake as an example, and helping them go forward, not letting them down. To act as he had been tempted to act would affect him, but then he also needed to look around at the harm it would be to others. He dared not erect a stumbling-block.

All of this, he affirms in his prayer to God (and to benefit others who shared his concern), had him profoundly gripped in thought. Its troubling pressure got to him, while as yet he had not made up his mind (16).

His Solution (17–28)

Where he found it (17a). He was still lured toward giving it all up until he came into God’s temple. There where God said His name, presence, eyes, and heart would be (1 Kgs. 9:3), he found the answer. God had upheld that answer all the time, but now Asaph’s eyes and heart were opened to it. He took the long-range view, and it completely changed everything.

Nothing is said here of Asaph offering a sacrifice, such as a burnt offering. He may or may not have on this occasion. But the essence of the burnt offering, the sacrifice of his heart and life, was laid on the altar as David expressed it (51:17; cf. Rom. 6:13; 12:1).

What he found (17b–28). Asaph discovered a new perspective toward himself, the wicked, God, and others. His vision, now cleared, becoming so God-centered that from the time he went into the presence of God he lives in the sweetness of that presence (cf. 91:1). His eyes have turned from their fixation on people, circumstances, and what is convenient. He rests on God. Now he looks at people, circumstances, and what seems advantageous through God, rather than gazing at God through these.

In this, Asaph writes of (prays about!) an intimacy in which he is talking with God Himself in the second person singular in many verses. He closes with the captivating fact that the God in whom he trusts will enable him to declare all of “Thy works” (28). So, he has others in view, not now in self-pampering pity but in a passion to minister so that his life counts to help others.

So, the prayer is revealing.

(1) A new perspective toward the wicked (17b–20). He sees their destiny as one they will meet on a slippery path, a short path (“in a moment, as a dream,” so brief). Life flees by more swiftly than the quick-moving weaver’s shuttle (Job 7:6), short as a handbreadth (Ps. 39:4, 5), temporary as grass, which, when brushed by the wind, can be gone (Ps. 103:15, 16).

He also perceives their delusion (20). A dream can delude in that it carries the person’s perception away into a world of fantasy, of make-believe. He awakes and discovers that the stuff of this drama was only a dream, a deception that has now vanished. In similar manner, the life the wicked pursue and the values they deem so spell-binding will prove a deception at last.

The Godless will have to acknowledge, “I was in my own dreamworld, imagining that my good lot was the way things would inevitably be. I was so deceived that I took no thought for eternal values. Now what I have is like the stuff of a dream, all lost. The scale of values that captivated me was a sheer delusion. Now God despises my image. As one cannot put himself back into his dream, and make it real and lasting, or change anything, I cannot go back. And I cannot go with God. It is too late! What a fool I have been!”

(2) A new perspective toward himself (21–28). Asaph has been helped himself. He also testifies to counsel others, all the while praying the details to God. His help has come in two attitudes.

First is repentance (21, 22). He did an about-face, disdaining the perspective that wooed him to the way of the wicked. He had seen God through a distorted focus, felt that God was not really good, and needed to get right. Now he sees that he himself had been distorted, and God has been right all along. So, he feels deep conviction (21), regarding himself as a senseless beast, thinking only of his own advantage.

It is as though he should say, “I pitied myself. Now I pity the Godless. I was lured by what I fancied I was missing. Now I am overwhelmed to realize that those without God are the ones who really miss out (cf. Eph. 2:11, 12), both now and after this life. So, I struggle with difficulties in the present life while the wicked I idealize bask in the light. Their prosperity is a deceptive one, a betraying dream, for actually the way they follow, without God, is the way that will end in doom. What a beast I have been to envy these God-deniers because they temporarily are so well off. Why, I ought to shudder for them because their future is so unspeakably awful.”

Second, Asaph’s attitude is one of rejoicing (23–28). His new outlook is saturated with the goodness of God. “Truly,” he exults in prayer, “God is good to Israel” (1). His problem had been a meditation on what he was losing. But his solution is a meditation on what he cannot lose. He is celebrating as his prayer defines six blessings.

a. The presence of God (23). Asaph enjoyed the benefit of living continually with God. This is one of the most pervasive delights mentioned in the Psalms. Jesus would emphasize this presence as a summum bonum, a chief good of believers (John 14:21, 23). And Paul would glory in Christ’s presence, living in him (Gal. 2:20), seeing life itself as in essence Christ now or forever (Phil. 1:21; Col. 3:4), and Christ being magnified in him (Phil. 1:20; Col. 1:18).

b. The guidance of God (23b, 24a). Asaph was braced by the sense of God taking a firm grip on his right hand. This would, for a man so apt to fall as he had just been, give steadiness, even security against onslaughts (cf. Ps. 16:8; John 10:28, 29), and serenity in a mind put at ease by His direction. Feeling the reassurance of that grip, He expects God to guide him by His counsel (cf. Ps. 32:8). This is apparently through all the present life, until death (48:14), since the next clause points to the life after this.

c. The reception into glory (24b). This is an expectation of the good God reserves for “after” the present life. Many have seen it in this light, and with solid warrant. The word “receive” is the same one used of Enoch when God “took” him away to be with Himself (Gen. 5:22–24). It also is the one describing God’s taking of Elijah into heaven as Elisha looked on (2 Kgs. 2:1; cf. Heb. 11:5). Psalm 49:15 expects a blessed advantage for the believer in his death, so that must be more than death ending it all! That context contrasts the destiny of the godly with the sad end that will overtake the ungodly (49:12–14).

Besides, an afterlife seems clear enough when God brings Samuel back from death, still alive, to speak with Saul (1 Sam. 28). And other Old Testament writers anticipate safety for believers after this life (Ps. 1:4–6; 16:9–11; Dan. 12:2, 13).

In the flow of Psalm 73, as in 49, an obvious benefit after this life is the hope of the believer. This is sharply distinct from the end of the wicked, destruction, which evokes a shudder (cf. 73:17–20).

d. The worth of God (25, 26). Asaph’s chief good (value), whether in heaven or on earth, is God. God is desirable above all. He is the believer’s portion, his inheritance, the filler and fullness of his cup (16:5). Asaph had gotten his eyes on the wicked, tantalized by their temporary advantages and the things he would like to have. Now his eyes are on his God, the ultimate possession that he prizes, the unrivaled value of his heart. How like Paul’s glorious outlook (2 Cor. 4:16–18).

What are paltry things a man can accumulate when compared with this “good”?

e. The faithfulness of God (27). God will not let values slip, not allow His contrast between the godly and the wicked to go by the way, or fall through. It is a sure thing that whatever men prosper now, keeping God far from their hearts, they will perish and come to destruction. All of them will face God in this, not a one will get by. God is faithful to remember all that He ever cautioned men about, and hold firmly to it.

f. The sharing of God (28). Now, in one final contrast with the wicked he had for a time envied, Asaph concludes about his own super advantages.

God’s “nearness” is his good. The noun is used elsewhere for an “approach” to God (Isa. 58:2). In its verbal root it speaks of the most intimate of human relationships, a couple’s drawing close for sexual intercourse (Gen. 20:4; Isa. 8:3). It also describes getting near to meet in battle (Ex. 14:20; Judg. 20:24), and drawing near to God (1 Sam. 14:26b; Zeph. 3:2). In Psalm 73:28, the Hebrew word order lifts it into special emphasis, “approach to God for me is good.”

This being very close to God (as in 23) is the believer’s “good,” the finest privilege a person can know in this life or eternity (cf. Rev. 22:4, 5). Truly God is “good” (1, the same word). He is not only present, but Asaph’s “refuge,” One he goes running to and in whom he takes shelter that is all-sufficient, putting his heart at peace. God is all of this, and everything else of value in the psalm, not just to fill the believer with His “goodness.” He is there to use the believer who can share out of this bounty that God might bless others too.

It is time to summarize principles. First, the choice blessing a believer can realize in prayer and in his thoughts is the very character of his God. In this case God is “good” in expression, but this springs from what He is as “good” in essence. The glitter of the world enticing the believer to its attractions can be awesome, but what God offers is far more appealing to the one receptive to Him. Second, a believer who really is teachable in God’s house, and to His word, is enabled to see truth in proper focus. He grasps the testimony he can have in ministry to other believers, and the terrors that will surely overtake the ungodly who do not repent. These are highly relevant to reflect upon in prayer.

Third, another strengthening force in prayer is dwelling on God’s presence and guidance, and beyond this being with Him even forever. The latter is in heaven, probably in Asaph’s thought as the sphere of the glory (cf. “glory,” 24, and immediately “heaven,” 25a; cf. Col. 3:4). Fourth, it refreshes the spirit in prayer or at any time to meditate on desiring God as one does not desire anything on earth (25b; 16:2, 5). Believers can know sweet rest of heart over natural earthly desires or disappointments by a consuming contentment with Him.

Fifth, human resources run out and let believers down, but they can celebrate in prayer that God’s strength is sufficient now (2 Cor. 3:5; 12:9). Realizing His strength is one of the most frequent lines of thought in psalms prayers (18:29; 138:3). Not only does God’s present resource hold up, but He will be adequate in the future (“my portion forever”). Sixth, the assets God gives in prayer or in any believing receptivity are not meant only to be kept within, but to become a stewardship extended to others (28). David also caught this inspiration (22:22, 25; 40:9, 10), so did the writer of 119:13. Sterling examples are given by John the Baptist (John 5:35), Jesus (Luke 19:10), and Paul (Acts 20:20, 21:26. 27).

Psalm 89

Praise for God’s Covenant with David

Highlights here begin with God’s love that prompts His covenant. Others interlaced with this love are His sovereignty guaranteeing the covenant, the plan’s surety despite sin, and praise to God who authors such a hope. The royal psalm joins other entries that speak of the king or kingdom—Psalm 2 (the Anointed, Son and King); 45 (His wedding); 72 (His universal rule); 110 (the Eternal King/ Priest), and others.

Over the psalm is the designation, Maskil, denoting a song of skill or understanding about spiritual values. This is a maskil of Ethan the Ezrahite, probably the Jeduthun who led one of the three Levite choirs during David’s career (1 Chr. 15:19; 2 Chr. 5:12). “Ezrahite” may be another word for Zerahite, a Levite family residing in Judah (1 Chr. 2:6). Destruction at Jerusalem in Psalm 89:38–51 seems to reflect not Ethan personally, but a writer in his skillful family much later, who prayed and composed this in his honor. This does not affect the truth he conveys.

Reputed for wisdom in musical expression of God’s truth, Ethan or a descendant would be eminently qualified. The psalm is insightful in assuring God’s fulfilling His promise to David of a dynasty, kingdom and throne forever (2 Sam. 7:12–16).

The Summary of the Theme: Loving Compassion (1–4)

A potent introduction features the writer’s celebration exulting about God’s love in the covenant (1, 2). Then it gives God’s concept expressing the covenant (3, 4). The aim of the psalmist is to sing of this love forever, to brief all generations of the Lord’s faithfulness. The impact of this has been realized in many generations already, who receive insight reading the psalm.

The psalmist, praying in song to God (cf. personal pronouns, v. 2), expects Him to build up His covenant kindness (love) forever, to establish His faithfulness in the heavens. God had assured David of the blessing forever, and was steadfast to honor His word (cf. 2 Sam. 7). He would establish this “in the heavens,” for He ruled from heaven (103:19). Heavenly action to fulfill the covenant would entail more than the praying writer himself yet perceived. The Messiah/King would die and arise in victory over death to sit on the throne of David (Acts 2:30). And He would come in great power on the clouds of heaven to reign (Dan. 7:13, 14).

God’s own words are brought into the prayer (3, 4). He, hearing the prayer, gave His own pledge. He had made the covenant with “My chosen,” the king He sovereignly selected to carry out His designs announced through Jacob long before to raise up from the tribe of Judah a king (Gen. 49:10). Even before that God had promised Abraham that kings would come in his line (Gen. 17:6). Not only was David God’s chosen, but His “servant,” fitting into His purposes. God affirmed that He would secure David’s descendants forever and build up his throne to all generations, that is, provide an occupant to reign on the throne.

A covenant having its validity in the loving compassion, faithfulness, and promise of God was a sure one. It would depend on His very character, and was as certain as that God was God. The psalm closes with praise to and confidence in the Lord (52).

Having introduced the theme of the covenant—the love that would not be denied—the writer praying the song continues in regard to that covenant.

The Sovereignty of God that Guarantees It (5–18)

Besides the aspects of God’s inviolable character in 1–4 that make the covenant sure, the psalmist develops five further vouchers that stand behind it.

The recognition by the heavenly council (5–8). Even celestial creatures (angelic beings) praise the Lord’s works and faithfulness to verify what He undertakes. None among the celestial host can compare with God in power to perform and His respect to honor a commitment. He is above all.

The rule over the sea (9). God’s power is able to whip up waves in the sea or calm them.

The rout of His enemies (10). God had proven sufficient to overwhelm Rahab, here possibly a descriptive word for Egypt in its armies God destroyed at the Red Sea (Ex. 14, 15). His power had scattered His enemies there in drowning, and in many further cases (cf. 1 Sam. 7, 12; 2 Chr. 20). Almighty power like this attested His being able to fulfill His will in the covenant.

The reference of all creation to Him (11–13). Creation of heavens and earth, even everything in the entire world, has come from God’s founding power. Verse 13 heaps up prayer acclamations (even praises) of His sufficiency. God acts with a strong arm, a mighty hand (that had been emphasized in the Egyptian plagues He brought), and a right hand that is exalted. The latter is a picture of raising a hand in a signal of victory (98:1). Moses had lifted his arms toward God often in Egypt and against Amalek as a gesture of God’s victory backing Joshua’s defenders (Ex. 17:8–13).

The resource to His people (14–18). As if not enough has been said in praise of God, the praying writer heaps up the resources that assure God’s covenant follow-through. His character profile has impressive features: righteousness, justice, loving-kindness, truth, a reputation (name) that excites his servants’ joy, light, strength, and holiness.

It is by virtue of what God is that His people rise to success and strength (16, 17). Paul later asserts the same essential truth, that believers are not sufficient of themselves, for their sufficiency is of God (2 Cor. 3:5; cf. 12:9). By God’s gracious blessing His people’s “horn” is exalted, a picture of their authority and success (89:17). For “our shield belongs to God,” that is, the covenant people’s protection illustrated by a shield (cf. Gen. 15:1), is a prerogative of the Lord, safety He gives when they trust Him. And in the matter of the covenant, also, “our king (belongs) to the Holy One of Israel.” The promise of having a king on the throne belongs to the Holy One of Israel, God, on His initiative and by His working to fulfill His promise to David.

These five factors can enthuse praying people of God to look for the covenant to be carried out.

The Selection of David (19–29)

Now the prayer moves quite naturally from the summary of the theme and the sovereignty behind it to a review of details in the covenant itself. The psalmist prays great things that relate to it.

God’s announcement of it (19). He declared to His godly ones (probably celestial servants, 5–8; cf. Gen. 28:11, 12) His commitment to help David. This king was mighty as God had enabled him to be in his rise and kingship. He had exalted David, whom He had chosen from the Israelite people in 1 Samuel 16:1, 3.

God’s anointing (20). God anointed David with holy oil, using Samuel the priest to carry out this ceremony (1 Sam. 16:13).

God’s assistance (21–25). God’s hand and work would be evident through David, and God’s arm would strengthen the king, as in military victories (23). As in the psalm’s opening two verses, God would prosper the covenant by His own faithfulness and lovingkindness. The praying man is weaving into his prayer more of the words of God here, as in verse 3.

David, acting in God’s name, would see his “horn” (success, victory) prosper. God is quoted as giving David his relationship, “Thou art my Father, My God, and the rock of my salvation.” David did have a son/Father relation with God (2 Sam. 7:14) and portrayed Him as his rock (2 Sam. 22:47). He was impressed by the sure nature of salvation in the Lord.

God’s aspiration for David (27–29). In 27–29, the praying psalmist is shaped even more by God’s words, this time uttering God’s response to David’s own prayer. God determines to grant to David the position of “firstborn,” this in the sense made good in the greater David, the Messiah/King. The idea is not of being first in sequence as an Israelite’s firstborn son, but first in supremacy or dignity of rank. For God’s covenant plans, David was also the foremost, the highest of the kings in his day. But in principle “the highest of the kings of the earth” reasonably reaches on to a greater David as well. Jesus Christ, in David’s line (Matt. 1:1), was also the “firstborn of all creation” (sovereign over all creation), and king of kings, lord of lords (Rev. 19:16).

Still again, God’s loving-kindness enforces the continuation of the covenant in David’s descendants and in relation to the throne. That the throne will be “as the days of heaven” surely describes it as being eternal as heaven is.

That is potent encouragement from God, citing His word as part of a prayer.

The Surety Despite Human Sin (30–37)

God’s own words remain as the stream flowing through the psalmist’s prayer.

Discipline for failure (30–32). The prayer now breathes God’s guarantees of grace that He will fulfill the covenant without default even if descendants of David fail to be worthy. He will discipline the disobedient; they will miss spiritual blessings and instead experience affliction that their sins invite.

Determination for fulfillment (33–37). Even though He fulfills discipline, God is steadfast not to break His own promise. He cannot deny His character qualities, such as loving-kindness, faithfulness, and holding honorably to the word he pledged. He cannot lie (35; cf. Titus 1:2).

So sure is God’s ongoing covenant that He can compare it to the moon continuing in the sky as His witness of steadfastness. Jeremiah gives God’s similar descriptions to guarantee the perpetual fulfillment of the New Covenant. Consistent with the pledge to David, the later covenant promises God’s people restoration to their ancient land, with temporal and spiritual blessings there forever (Jer. 31:35–37).

The Dejection over Present Discipline (38–51)

Human emotion has its swings, its ups and downs. Praying on, the psalmist, even after great assuring words of God, is perplexed about difficulties that beset David’s people.

Some say that Ethan in David’s day could not have personally prayed or written of such calamity, since it would come after David’s reign. This is possible, and if so, the psalm is related to Ethan in honor of him though penned by a later writer in his musical family.

The description in the prayer spotlights a time when calamities seemed to reflect God’s spurning of the covenant and crown (39, 44). So the prayer issues in questions about the length of the distress (46). It also petitions for God’s remembrance (47) and restoration from the reproach God has let enemies heap on His people, king, and work (50, 51). This is one of many biblical cases where true prayer pleads for what other passages show is the very will of God.

The Declaration of Praise (52)

Prayer here closes by a return to stand on what is sure, as when the prayer psalm began. The Lord’s character as the brace behind His covenant is the unbudging guarantee. The praying man has often been absorbed with that here. So regardless of the drastic trials that beset David’s people, things must turn to an encouraging issue finally. For God is who God is. “Blessed be the Lord forever!” In this the man of prayer gathers all the details in the psalm that assure the fidelity of the covenant.

Now cogent principles crown the survey of prayer.

First, God’s loving compassion that is always utterly dependable is an encouraging keynote to press often in prayer. Second, prayer dwelling on guarantees of God’s power and faithfulness to complete what He undertakes (5–18) nourishes confidence. Third, the praying person need not be thrown at a loss when a distance between God and His people leaves an appearance that He has given up His plans to bless them. It is not yet the time, or God is disciplining for a lack of sincerity, but prayer can raise its shining candle. He is certain to remember His promises and carry them out at His appointed time.

Fourth, the bottom line for the one who trusts God in prayer is always, despite dark circumstances, praise to the Lord who will triumph (52).

Psalm 91

Prayer Abiding under God’s Shadow

Before us beckons one of the finest psalms of resting in God and living in the bounties of His keeping grace. No superscription suggests the writer, but several have been proposed. Chief among them is David as in the Septuagint and Jerome’s Latin Vulgate (A.D. 4th century). Some propose that Moses wrote 90 (cf. the title there) and also 91, for they can point out close connections of thought with language Moses used (Deut. 32, 33). The two psalms seem to give “two sides of a coin” by interesting contrasts:

Psalm 90

Psalm 91

•    Shortness of man’s life (10) in contrast to God (4)

•    Length of life within the order God allows a man (16)

•    Heart troubled, fearful due to sin (7)

•    Heart not afraid (5) when men trust

•    Confession to God (3ff.)

•    God responds to love (14)

•    Life swept away (5–7)

•    Life preserved

One might at first deny that Psalm 91 is a prayer psalm. However, verses here pointedly reflect prayer as a strategic key to benefits living under God’s “shadow” (2, 15).

A question the exposition will take up is how God’s promises to preserve (10, 12, 13) are consistent when believers face sore afflictions and the wicked “live it up” (Ps. 73).

The psalm develops the believer’s rest in God (1, 2) and his reasons in Him (3–16).

The Believer’s Rest in God (1, 2)

Trust leaps into focus right away, though the word is delayed until verse 2 where it underlines the secret of rest from the human side. It is by trust that a believer dwells in the “secret place” of the Most High and abides in the “shadow” of the Almighty.

The “secret place” is from the word sether, a “hiding place.” The idea is a shelter or sanctuary, a haven of privacy, quiet and safety. Psalm 27:5 says that in trouble God will hide the believer in the secret nook of His tent, where He is host and guard. God protected Israel in the wilderness trek from “a secret place of thunder” (Ps. 81:7), alluding to His concealment in the cloud out of which He spoke at Sinai (Ex. 19:6) or else the glory cloud from which He guided and preserved His people.

To be in this place is to be in a “refuge” (2). The one who is there with the Most High has the greatest safety anyone could confer. There, he experiences the benefits of abiding in that sufficiency, under the “shadow” of the Almighty, the El Shaddai (Gen. 17:1). He, like the greatest mountain, has the most to offer. The word for “shadow” became a picture of God’s protecting influence, as the shadow of wings as of a great eagle gives solace to the young (Ps. 17:8; 57:1; 63:7). The “shadow” was also a pleasant portrayal of God’s refreshment, as in a cooling and revitalizing shade of a mighty rock that towers as a shield, warding off the sun’s burning rays (Ps. 121:5, 6).

The “secret place” (shelter) illustrates in the spiritual life living in God’s nourishing intimacy (Ps. 73:24). The believer enjoys this in vital trust (20:7; 56:3), in respectful awe of God (8:1, 8), in valuing Him above all others (16:2; 73:24, 28). In that closeness, the believer then experiences the influences of God as his “shadow,” such as protection from sin and affliction, as well as restful renewal. He is like a traveler who feels the onslaught of relentless heat, and cherishes the respite of shade from a tree or rock. There he gains the resources to go on.

In Psalm 91, the following context demands even more than rest and revitalization, however. Protection from dangers is a large part of God’s benefit (3ff.).

Four words for God add to the potency of these opening verses. The “Most High” is greater than all resources, having control over other beings on which one might trust, and other forces that could threaten. As “Almighty” He is all-sufficient, the God who is enough. As “Lord” (Yahweh) he is the God who exercises covenant, core in helping men (Gen. 2:4; Ex. 6:3), and certainly is a refuge who does not fail. For He has shown power as in Egypt to rescue His covenant people, and abundant covenant compassion (Ps. 89:1, 2). The psalmist calls Him “My God” as He is El, the Strong One, so appropriate as the bastion of trust.

Prayer is confident in verse 2. The writer exemplifies prayer phrased in affirmation. He portrays the Lord as his “refuge” and “fortress,” his resource of a “secret place” to which one flees to. God assures his welfare for He becomes like a heavily fortified stronghold, adequate to withstand all dangers.

The Believer’s Reasons in the Lord (3–16)

He sums up four benefits under the “shadow” or influence of his all-capable God.

Safety (3–7, 9–12). This God, worthy of trust, delivers the believer from the trapper’s snare, an illustration to depict plots or deceits of enemies who seek to entrap, wound, and ruin. The greatest enemy is Satan who stalks, seeking prey to devour (1 Pet. 5:8), and uses cunning devices to deceive (2 Cor. 2:11). Evil people, as often in the psalms, or even professing believers, can inflict hurt. The world system with its enticements to selfish indulgence is a deadly peril, and Satan can employ temptations to disrupt or even scandalize.

God as the “secret place” is a great asset of victory.

He also protects the believer from deadly pestilence, probably a special plague as a judgment on disobedience (Num. 16:45–50). God does not promise to keep believers from all illness for any reason, for they are subject to human frailties.

A new way of picturing what the “shadow” (1) portrays now appears. God’s benefit is analogous to an eagle or a hen spreading its wings to cover its young safely against dangers. God’s influence is also a shield and a bulwark (a massive slab of rock, or a wall between one and attackers).

Safety continues to be the spotlight in verse 5. The God variously described in His sufficiency (1) frees the believer from anxiety brought on by night-time terror. God had told Abram that he need not fear in view of His sufficiency as his shield and great reward (Gen. 15:1). And Paul would advise going to God in prayer about everything as the secret of peace that routs all anxiety (Phil. 4:6, 7). The terror could be by a shout of alarm about a plague (3), worries over threatening predicaments (3) such as risk in coming battle (5b), dangers striking terror into the heart, such as a lion and a cobra (13), and the like.

God assures the believer’s welfare by night and by day, illustrating the latter by safety from a menacing arrow shot during combat. Being protected from a wasting plague that is God’s stroke on the disobedient is a very great blessing (6–8, 10). God is able to single out the guilty, who fall all around, and guard whom He wills, as He had distinguished one home from another by the blood in Egypt (Ex. 12). His angels carry out His bidding in preserving the obedient (11). The key to such a boon from the Lord is trust in Him as one’s refuge, dwelling place or “secret place” (9; cf. 1, 2).

Angels are on assignment to do guard duty over believers. They cover them thoroughly, “in all your ways.” When it is God’s will for the godly to be safe, they will have angelic protection in any case. The gravest of perils is no harder for the Lord and His angels than the smallest threat. Angels were strategically commissioned by God for helping His covenant people, as God pictured to Jacob (Gen. 28:12) and later carried out (32:1). Heavenly hosts guarded Elisha and his servant (2 Kgs. 6:16, 17) and Paul (Acts 27:23), to name some. One angel kept back the entire Assyrian army, and left 185,000 dead in a single night (2 Kgs. 19:35).

To keep believers safe when it is God’s will is one thing, as in the real intent of Psalm 91. But it is another to propose a situation that is not God’s will, and presume on God to compromise to selfish will (91:11, 12). Satan was guilty of so misusing Psalm 91 with Jesus in his only recorded direct quotation from Scripture (Matt. 4:6; Luke 4:10, 11). Jesus, setting His face like flint to do the true will of God, which entailed His suffering in a particular sense, did not fall into “the snare of the trapper” (cf. 91:3). He did not soften His path. God does not in Psalm 91 guarantee exemption from every kind of difficulty. He leaves freedom for the grand promise to work, yet for His will to work otherwise in the cases He chooses, for His glory.

God is always faithful to keep His own from stumbling against any hurtful thing. The “stone” is figurative of what can harm. This is ever true of spiritual hazards, not invariably His will as to physical injury. It was His will for Jesus to walk in obedience and be patient for His “hour” to come for His death on the cross, not hurry things up to snatch the glories of His kingship ahead of time by a sensational display early in His ministry.

Reasons for resting in the Lord continue with other ones.

Satisfaction from judgment (8). When a believer was not himself guilty of disobedience bringing on a judgmental pestilence, God would keep him free of the harm.

Superiority over enemies (13–15). Animals that endanger people illustrate here things that can hurt. The principle could work out in different forms. In a literal sense, God certainly gave victory over animals as in the cases of Samson, David, and Daniel. The young prophet who turned into disobedience was killed by a lion (1 Kgs. 13). The same principle would be expressed in getting the mastery over human enemies and problems as deadly as these animals. Scripture allows that idea too (Ps. 22:21; 2 Tim. 4:17).

As the psalmist has kept trust as the secret of success before readers earlier (1, 2, 9), he does in verse 14. Trust reflects its sense of God’s sufficiency in such qualities as love to God (cf. Gal. 5:6). Jesus would elucidate best of all the value love to God has as God manifests Himself in a believer’s life (John 14:21). The psalm goes on with God’s commitment to set the believer “on high,” on top of life, in success, as another picture reflects this as being on eagle’s wings (Isa. 40:31). And the problem gives the cause, the godly one’s knowing of God’s name, that is his intimate sensitivity to the value His name (reputation) should have in life. To be placed on high is probably in spiritual victory, not necessarily in temporal outward circumstances. This befits trust in the God who is “Most High,” superlatively able to lift a person to this.

For the superiority over enemies, the psalmist has shown cases of it, then the cause of it, and now he mentions the calling that appropriates it (15). Prayer leaps into strong focus as strategic to all the good the psalm has described.

Three details are prominent as to the prayer. First is the appeal to God, who Himself is counselling about prayer. Calling on God has been vital to those of faith since men called on the Lord in Seth’s day (Gen. 4:25). Calling to Him is mentioned countless times, and God’s own mention of it in this psalm is akin to His great invitation to call (Jer. 33:3). In the psalm He expects that the trusting person will call; in Jeremiah he exhorts the believing to call for great and unreachable things that they do not themselves know.

Second in prayer details is the answer that is certain, on the honor of God. “I will answer him.” This, as the passage has qualified, is in cases of dwelling in the “secret place,” of choosing God as one’s refuge, of loving Him, of knowing His name honored in intimate preciousness and respect. God delights to encourage by His answers.

Third are the advantages, also seen in verse 15. These are of the same essence as the benefits in all the psalm up to now. God will give His presence during trouble, which connects well with earlier descriptions. For example, His being “with” the trusting, praying believer is as the One sought in the “secret place,” the host and guardian there; it is the One who casts His shadow of influence across life; it is as the great refuge and fortress; it is as the One the eagle illustrates, unfolding wings to cover; it is as the shield and bulwark; it is as the One supplying angels for the believers’ support (cf. Heb. 1:14); it is as the One who lifts the believer on high, a victor and not a victim.

God is present with the believer in trouble. This puts the trouble in perspective. How much smaller it is than God, the One “Most High,” capable of dealing with any persons or causes dealing the difficulty. Not only does God pledge the advantage of His presence; He assures His rescue, or deliverance, as on verses 3, 14 and all throughout. God waits, ready to cope with snares (3), pestilence that threatens near the believer (3, 6), alarms that can terrify (5), dangers such as arrows (5), even any evil (10). He is prepared to set up guard duty over all the believer’s ways (11), and in the whole of life the prayer of verse 15 is crucial (Prov. 3:5, 6; Phil. 4:6).

Even that is not everything. The advantages flowing from trusting prayer also include to “honor him.” God does distinguish and confer favor to those who draw near to Him in trust (1 Sam. 2:30). This is an enhancement and respectability and usefulness before God and people that veers in sharp contrast away from dishonor, disrespect, wastefulness of life, blight. It is being a victor rather than a victim, filled rather than famishing, stable rather than shaking from fears (5). It is coping, not capitulating, walking surely and not stumbling. It is living on God’s assurances, not one’s own agonies, and having God’s friendship, not His frown.

One other reason for resting in the Lord closes the psalm. It, also, is related to the prayer (as 2, 15).

The span of life (16). This reason is not just a span of life, but a satisfaction, a fulfillment. It is satisfaction, yet in two realities.

(1) The length of it. It is long, and contenting. God’s norm for the trusting, at least often according to the scriptures, was a long life (Ex. 20:12; Deut. 5:16; 6:2; Eph. 6:3; cf. Ps. 21:4).

However, any life at all is God’s gift, and a life some might regard as relatively shorter could be long on privilege and accomplishment to God’s glory. Where it is God’s will for a given person walking with Him, a shorter life must be wisely right. Jesus lived only into His thirties, and some of His disciples did not get into lengthy lives.

If longer life is God’s will, prayer played a vital role in gaining it, as here, and petitions for deliverances that give more years are frequent in prayers of the psalms (cf. 21:4). Hezekiah, who was notable for prayer-centered godliness (2 Chr. 29–32), asked the Lord and received fifteen more years (2 Kgs. 20:1–11). The Psalmist advises a God-honoring path for one who loves extended life (34:12).

(2) The look of it. What is most fulfilling in life, be it long or short in God’s choice, is beholding God’s salvation. This promise of God probably held for the Old Testament godly two connotations. One was seeing His salvation expressed in either physical ways or spiritual victories in the present existence (Ps. 50:23). Many of the details of salvation or “deliverance” in the Old Testament are temporal rescues that give the believer a new lease on life.

Yet hope was also real in believers to receive blessed life after this life (Ps. 16:9–11; 49:15; 73:24; Dan. 12:2, 13). And the existence beyond the here and now for Enoch (Gen. 5:22–24), Samuel (1 Sam. 28) and Elijah (2 Kgs. 2:1, 11) was an encouragement in what God could do. The deliverance that could be worked by the “Most High” and the “Almighty” had far-reaching potential.

The psalm, vitally impacted by prayer (2, 15), moves from living in the “secret place” of the Most High to similar intimacy when one can “behold My salvation.”

Principles occur richly here. First, the place of strength in prayer is God’s presence in the “secret place” (1, 2), and experiencing more of God’s presence in His answers (15). Second, the reasons one can trust restfully in God are the many ways He makes His favor effective to meet all needs (3–16). Third, a trusting prayer life is the secret against falling apart over fears (5). Fourth, the trusting prayer life is graced by the benefits of angels’ help (11, 12; Heb. 1:14). Fifth, the trusting prayer life is at heart one of love to God (14; cf. Rom. 8:26–28).

Sixth, God Himself often encourages the trusting person of prayer by His promise that He will answer. Seventh, the outlook in a trusting prayer life is beholding God’s salvation. In the final analysis, He is ever the Saviour, He is salvation now and later, and His people will behold Him as their portion presently and forever (Ps. 16:5; Rev. 22:4, 5).

Psalm 95

Prayer that Rests by Faith

A call to worship in prayer is clear in verses 1–7b, then the remainder of the song (cf. 1, 2) warns against an untrusting spirit that resists God.

The Worship Arising from Belief (1–7a)

The Holy Spirit is the author (Heb. 3:7), though no human writer is identified. Whoever penned the psalm is calling people to worship, giving them the causes for worship, and cautioning to prevent hardness that will lose blessing.

The call to worship (1, 2). The summons, apparently to those who can assemble, is to come and sing in praise/thanksgiving to God. Joy in good cheer that rests in His adequacy is a keynote, mentioned three times in the two verses. The God who encourages such joyous sufficiency is “the Lord,” the covenant God who has always shown His powerful ability. He is also called “the rock of our salvation,” underscoring that He is trustworthy as a foundation and bulwark firm through all of life.

The introduction bids believers “shout,” exhorting them to full enthusiasm in giving themselves to God in prayer. This appears in each verse. Guidance for their worship is furnished by psalms, surely accompanied by instrumental music (Ps. 81:2). The use of psalms carries on to believers of New Testament times (Eph. 5:19; James 5:13).

The cause for worship (3–7a). Motivation for the worship is of the highest appeal. It is for two great reasons.

(1) Because the Lord is the Sovereign (3–7a). Here, His greatness is the emphasis. He is a great God and a great King, above all gods (as 135:5). His hand has absolute control over the depths and the heights (peaks), and over sea and dry land, the entire earth. Twice the writer reminds those who pray of the fact that this God and King has created. One mention is for the sea and the other for the land. So, he repeats the summons to gather (cf. 1, 2) and do what is fitting before this Sovereign—bow down or kneel, submitting to Him as “our Maker” and “our God.”

(2) Because the Lord is the Shepherd (7a). The description of God changes from His sovereignty to His Shepherding care. Not only is He Maker and God, but the One that praying believers worship, for He provides a shepherd’s pasture for them and claims them as sheep under His shepherd hand. Psalm 23 expands on bounties of this.

Here, not the greatness of God alone, but the grace He shows in meeting needs spring to mind.

Such apt reasons eliciting prayer form the background for a warning. So much privilege ought to be sufficient motivation, yet potential worshipers can miss the bounty and pull back into unbelief that defies reason.

The Warning against Unbelief (7c–11)

A prayer life entering into the benefits of the Lord, the rock, the great God, the great King, the Maker, and the Shepherd operates on faith. So the psalmist appeals to those who can live by prayer to sieze the privileges and shun the way of unbelief.

The exhortation to accept (7c–8a). A decision is crucial. It is even “Today,” now, while God extends His grace. Candidates for prayer can enter in “if you would hear His voice.” God Himself invites them with His gracious “Come.” Hearing in trust, not hardening their hearts in a rejecting unbelief, is the pivotal secret.

The example to avoid (8b–11). Two exhibits from Israel’s history lift graphic appeals against hardening. All depends on whether potential worshippers will learn from these to submit. Former Israelites had forfeited blessing at Meribah, when they “meribahed” (quarreled or contended against) Moses and God. They refused to trust God to supply water (Ex. 17:2–7; Num. 20:13). They also “tested” God by their unbelief, the word coming from the root massah (Ex. 17:7; Deut. 6:16). Of course God had displayed the folly of their Meribah and Massah attitude by copious provision of water on two occasions.

God’s reaction toward chronic unbelief of that generation was one of loathing toward this sin (10) and anger (11). He hates sin and the sinners who insist on being shaped by it (Ps. 5:5; 11:5). This is consistent with the love He holds out, bidding them draw near if they will seize the privilege. The loathing is linked with the forty-year wilderness trek; during this, God gradually took away in death all who did not believe. He did not permit these to enter the promised land, but did allow the new generation to go in (Num. 14:26–35; Josh. 1–5).

A high cost was attached to the unbelief that took the place of prayerful trust, as in 1–7a. God pledged in His anger that those marked by unbelief should not enter into the rest which others realized in Canaan (Josh. 11:23). Three New Testament passages make graphic points from the Israelite unbelief.

Paul says that some of the past generation were guilty of other special sins such as idolatry, immorality, not looking at the lifted Brazen Serpent, and so on (1 Cor. 10:7–10). They lost their lives in God’s judgments, and missed the promised land as well. Jude 5 makes a sweeping summary statement: after bringing Israelites out of Egypt, God destroyed those who did not believe. This case is one of three examples in Jude’s context of judgment. The other two deal with punishing wicked angels and the wicked of Sodom and Gomorrah. A fourth case involves those of Jude’s own day. All these other instances involve sin that leads to eternal condemnation, suggesting that sin of the Israelite unbelievers, cited in such company, was perilous as well.

The writer of Hebrews provides the most extended comments on the Israelite unbelief (3:7–4:11). He quotes Psalm 95 in 3:7–11, concluding that God bars the unbelievers from rest. He warns those of his day lest any individual among them should depart from the living God in unbelief (Heb. 3:12). Being present among the believers does not guarantee that a given individual genuinely was of faith and had a saving relationship with God. His unbelief and falling away could betray the unbeliever he always actually was.

The positive appeal is to encourage one another while it is “Today.” Opportunity yet remains for choosing the right way, lest any should be hardened. The Hebrews writer explains that his readers have become partakers of Christ if what they have is of a persevering reality—for true faith is (cf. 10:38–39)—“if we hold fast the beginning of our assurance firm until the end.” Perseverance can be a revealer of reality (as Heb. 3:6), and those who received the grace gift by faith that is genuine will go on; any who do not have this reality, but are in unbelief really, do not in any true sense persevere.

True believers enter God’s rest (Heb. 4:3). This is a rest that is the portion of the people of God (v. 9). As God rested from His works of creation because they were done (4), they rest from their own works, not relying on works but on God’s work in grace because it has been done, believing in Him for their welfare (10). The rest in the book of Hebrews appears to be that which real believers enter into in salvation. They will experience this even more fully as they grow in the present life, and as God opens greater dimensions for them in the future kingdom (12:28) and brings them to perfection (11:40; cf. 6:18–20).

The Old Testament analogy is not intended to cover all parts of truth. Israel’s unbelieving generation missed out on the rest. Some in Israel’s generation were truly saved, and their removal before Israel entered the promised land was due to other sin. Such real believers were Aaron, Miriam, and Moses, for example. God is able to discern a person who is really one of His people, with genuine trust in Him, and the differences in His various acts of judgment.

Psalm 95 defines the unbelievers it has in view—how they act against God (8b, 9) and their abhorrence by God (10, 11). God’s abhorrence is given in detail. It was one of endurance, 40 years, a time for persistent hardening in a true characteristic, and His estimate of it. His abhorrence also was one of evaluation, for God discerned that the people’s whole bent was to err in their heart, and they showed that they did not “know My ways.” They had abundant light, but rejected it so definitely and so continually that their allegiance was plainly not along lines of faith. Finally, God’s abhorrence was expressed in exclusion from the rest He gave.

Prayer as in Psalm 95 needs to be of a spirit that worships God in faith that finds joy in His adequacy. At the same time prayer needs to be on guard against all that is the opposite, in unbelief and refusal to receive God’s sufficiency.

As other psalms, this one is a gold mine of principles for prayer. First, believers can abound in praise with joy flowing from all that God is—the Lord, the rock, a great God and King, Maker of everything, our Shepherd. If they detect an ebbing of joy, they can look anew at what God is (as here), rekindle faith’s bright flame and joy’s abounding note. Second, the missing of spiritual blessing in God’s sufficiency can be traced to a hardened, God-faulting spirit, and distrust that tests God’s supply (8, 9). Third, the way of experiencing the rest God confers is the path of joy in His adequacy, of faith that takes Him to be all that one needs (1–7a). With a God like this, just as Psalm 23:1 celebrates, “I shall not lack.”

It is plain that how a believer prays with his eyes on the Lord is a key to life now as well as life yet to come. Verses 1–7a are highly instructive on the way of worship in prayer.

Psalm 109

Prayer for the Downfall of the Wicked

Introduction

Four main aspects of prayer throughout Scripture mingle in this psalm, one of the main examples among about twenty “imprecatory” (curse) psalms. Three other leading instances are Psalms 58 and parts of 69 and 137. In 109:6–20, 27–29 the wishes for judgment at first have a harsh ring, and have drawn many charges of a brutal motive in sharp contrast to believers’ love in the New Testament.

Aspects of prayer. A quick survey is the purpose here, with exposition expanding this. All of the psalm is prayer, including praise (1, 30; cf. 21b), many affirmations of what is true (2–5, 22–25, 30), intercession against a wicked man (6–20) expanding out to others of the wicked (27–29), and petition to gain personal help (21, 26).

Author of the psalm. David is the writer according to Acts 1:16. This agrees with the superscription “a psalm of David” from ancient Hebrew times.

Application to Judas. Curses here, in principle, could be directed at a direct enemy of David, and to others of his evil character (as 27–29), later to such ungodly men as Judas Iscariot. The details of 109:8 as well as 69:25 aptly fit Judas in Acts 1:20, as a case in point.

Attitude of the cursing. The exposition will show, in specific verses, how the prayer wishes are not cruel and sinful, but spiritually healthy. The aspects reflect what God Himself is faithful to do as a God of moral integrity if His distinctions between righteous values and evil ones are to hold up consistently and His own justice triumph. As such, they are perfectly in harmony with love as long as it is rightly understood in the New Testament as well as the Old. They reflect love’s wholesome zeal kept in balance with righteousness. Observe the following.

(1) David is justified in longing for God’s vindication of His righteousness. For in this, men can see that His reward is real (Ps. 58:11), that He rules (59:13), and that values for which He stands should be taken seriously (94:1–10)

(2) Things prayed in imprecations are direct statements of God’s will elsewhere:

Statements

Imprecations

Ps 3:7 God shatters teeth of wicked

58:6 Shatter teeth of wicked

9:15 God catches wicked in a trap

35:8 Let them fall into a net

6:10 Enemies to be ashamed

35:26 Shame them

37:2, 9, 10 They will fade, be cut

109:8 Make his days few off

37:38 His posterity cut off

109:13 Let them be cut off

Prov. 28:9 Prayer sinful to God

109:7 Let his prayer be sin

Dan. 12:2 To be dishonored

109:29 Dishonor them

(3) Christ, the Lord of love, could speak in severe terms (Matt. 18:6, 8; 23:33). If His disciples’ prayer “Thy kingdom come” is to have its “yes” answer, things violently opposing that kingdom must be cleared away (Matt. 13:41, 42), with the righteous alone blessed (43).

(4) The apostles spoke not only in love but in righteous firmness (Gal. 1:8, 9; 2 Thess. 2:10–12; James 5:3; 2 Pet. 2:12, 22; Jude 13, 15; Rev. 14:10, 11).

Now the exposition begins.

Prayer for the Doom of the Wicked (1–20)

David introduces the first half of his theme at the outset, praying for God to “not hold your peace.” What he pleads is, “do not be silent” and let sinners get away with sin. He sums up his passion to see the wicked cursed in summary of verse 20, then moves on to the second aspect of his theme, seeking deliverance for the righteous.

His reliance (1a). David appeals to God, on whom he relies, and describes why he can be confident God must act against sin and for what is right. He is the “God of my praise,” the worthy object of his respect and admiration. By virtue of what God is that summons the praise of His servant, He is the One on whom to count. David again appeals to Him (v. 2) with sensitivity to His nature so worthy of praise. There, help the prayer seeks is based on what upholds God’s will, for “Thy name’s sake.” David admires God’s loving-kindness, which is good; he relies on a God of honor to be ambitious for what is right.

His reasons (2–5). Having assumed that his God will act consistently with His values, the psalmist sets forth reasons that support God dealing the wicked justice.

David takes up the wicked in general for a moment before singling out an individual example in 6–20. Here is his case for God acting righteously. (1) These people are wicked and deceitful, using lies against the believer praying; (2) have dealt out hatred without a just reason; (3) have lashed him with accusation in the very face of love he has shown them, dealing evil in response to good.

It is clear that if God finally fails of zeal to set things right, He would be no “God of my praise,” but a God worthy of contempt. He would act dishonorably, letting it make no difference to Him that wickedness slides by, never brought to a just reckoning. David’s expectation springing from all he knows of God is the opposite— worthiness, honor, passion to uphold the good and the right. This is for His own reputation’s sake (21a) as well as due to His sensitive goodness to a believer who needs deliverance (21b).

Of course both as for Himself and His people, the way God consistently and freely react goes back to His covenant with Abraham (Gen. 12:1–3). He solemnly promised to bless those who trusted Him, bless those who blessed them, and curse those who cursed them. He had further ratified His covenant word as unconditional, in grace, based on the inviolability of His own life (15:8ff.). God is not a wishy-washy God who gushes with love that has no discrimination to stand for the good and the right. In such a case His love would be a twisted and unworthy kind, not worth the time, and His word not to be taken seriously. The believer has the privilege to pray based on what God is in truth, not on false notions other minds construe He must be like to conform to their variable perversions of love.

The retribution itself (6–15). Now David focuses on an individual who exemplifies this wickedness that demands a showdown with God’s justice. He intercedes to secure action that should confront every wicked person, holding him to account. Every detail is found elsewhere in God’s word definitely expressing what His will must be for each who defies His way. True prayer is saturated with the will of God in His word.

In verse 6, David entreats that the wicked receive a taste of their own medicine. They turn justice upside down against those they have power to hurt, so may God confront such a man with another wicked man to accuse him. And let the judgment pronounce that he is guilty, for he is. And let his prayer (appeal for help) be disdained as sin.

This is, as a believer in any age can justifiably pray, that the clearly guilty be found guilty and dealt the justice fitting to their wrong. Let such a person not get off free, or get a soft token sentence, a mockery such as for many released so quickly, to go back among others and laugh the decision to scorn. God Himself pledges that He will confront the evil (Ps. 50:21), His psalmist assures that sinners will not stand before His judgment and wiggle free of justice (1:5). The prayer of the wicked is an abomination to God (Prov. 28:9; cf. 15:8; 21:27). The psalmist says if he should regard iniquity in his heart the Lord would not hear him, but assures that such iniquity is not what rules in him (Ps. 66:18).

Prayer according to God’s will continues in Psalm 109:8. Let the wicked person’s days be few, for how could the godly do other than wish few days for one bent on inflicting evil? The godly himself would then be indecent, guilty of supporting a continuation of sin! This is as the righteous pray that tyrants and liars have few days in power to exercise their hurtful leadership, and that righteous people be installed in their place. What the psalmist prays does not cover every last possiblity, it does not deny that should the wicked repent, the godly could support his later God-pleasing acts.

Verse 9 is more difficult. It wishes orphanhood on the man’s children and widow status to his wife. It would be an advantage in relation to values should such a man be no longer present to tutor his children in his wicked pattern. This could outweigh the hardship (cf. Nabal leaving Abigail a widow). And evil people who have grown “fat” taking advantage of others to enhance their careers often leave much to their heirs. The lesson of their passing, reflected on wisely by children and wives, could, after the shock, beckon a better course for them, not to mention those the evil people wronged.

A certain measure of a righteous turnabout is involved. A wicked man plotted without mercy to those he stepped on, hurting families and their family heads. Haman is an apt example. It is one of life’s realities for such a person’s family that his death can bring difficulty. These have to face the harshness as the righteous had to; as this may cause sadness, so did his dealing against the good. If survivors who themselves need to repent do not submit to God, He will do what is just to them, and this in His own revealed will as a good God.

Prayer for the creditor to seek all that the tyrant has seems harsh at first. reflection helps one realize that much or all of this is the boomerang to his injustice, offsetting the temporary prosperity amassed by his lies, hatred, and false accusations in putting the squeeze on victims (2–5).

How can a man of love pray that none will show kindness to such a man (12)? His time ran out after he was shown love and goodness (4, 5) and spurned these. He himself flung them away as worthless; he did not remember love (16). He was not open to it, not of a nature to receive it, and rejected it.

But what of prayer against graciousness to the man’s surviving children? God’s own word expresses kind dealing with orphans as a gesture of godliness (Deut 14:29; Ps. 146:9; James 1:27). It is possible that a godly man praying here is not out of step with that merciful spirit, but has in mind offspring who follow evil they insist on patterning after. They perpetuate more of the evil the wicked man stood for, and invite judgment as he did (cf. Ex. 20:5; Deut. 5:9). Isaiah 9:17 says that God Himself does not take pleasure in wicked men of Samaria (in Israel), or show pity to their orphans or widows, when these family members are as rotten as the men who left them.

This is the spirit of Psalm 109:14 in its context. The prayer does not reflect ungraciousness to those who are open to mercy, seeing their need. The psalm continues with a focus on sin of the wicked. A man himself aped the iniquity that marked his father’s life, and so the prayer seeks God’s remembrance of his father’s and mother’s sin, somewhat as in Isaiah 9:17. That the mother’s sin cannot be blotted out if God is righteous is easily understood. Apart from repentance, He would be putting His stamp of approval on the sin if He blotted it out as if He was morally indifferent, “sweeping it under a rug.” It is entirely honorable to pray for what God’s honor must insist upon.

The reasons continued (16–20). Praying on, the psalmist argues further reasons why it makes good sense to judge the wicked. Such a person did not make room for love to others, but brutally pushed his own advantages at their painful expense (16b), even to the point of persecution all the way to death (16c). He put his value on cursing, so it fits his case that he receive cursing from One able to back it up in righteous judgment. He did not credit God’s blessing as of any worth, so the doors of his life were bolted against receiving it.

Cursing was so much this man’s very nature that it characterized him outwardly (as truly as a garment he put on) and inwardly (as surely as water that saturates his body and oil his bones). So, it is fitting retribution that the prayer calls for cursing from God to enclose the man in the future as surely as a garment and a belt (cf. Ps. 35:26). The praying man pleads that false accusers be clothed with dishonor (109:29). This prayer seeks for what is elsewhere in God’s word the will of God. God is said to hate the workers of iniquity (Ps. 5:5, 6), for He cannot take pleasure in sin (4). In Psalm 11:5 He hates the person who loves violence and judges him because He, God, is righteous and loves righteousness (7). John 3:19 consistently with this beholds the unsaved as under God’s condemning judgment (cf. 5:24).

Also Scripture depicts the godly as clothed in a robe of righteousness (Isa. 61:10). In the present life believers who walk with Christ are in white (Rev. 3:4) and destined in the next life to be in white array. This apparel pictures righteousness through Christ’s blood (Rev. 7:9) and in relation to their behavior (Rev. 3:5; 19:8). The Old Testament hope contrasts the righteous, who will rise to blessing, with the unsaved who will rise to dishonor (Dan. 12:2; cf. John 5:28, 29). The ungodly cannot be dressed as the righteous are, but as in dishonor, for they must face the sin for which they would not repent (Ps. 1:5). And so the prayer of Psalm 109 is in harmony with God’s will.

Now the prayer continues.

Prayer for the Deliverance of the Righteous (21–31)

Intercession for a wicked man’s judgment gives way to petition and affirmation centering on the psalmist’s own case.

The inspiration of his prayer (21–29). The godly finds encouragement in realities that begins with what God is like.

(1) The name and action of his God (21, 26–29). David’s cry is for the Lord’s deliverance based on His very honor, “Thy name’s sake.” He depends on God, relying on His loving-kindness that is good, underwriting His covenant and manifested often to His people. Later the prayer returns to the theme of this love, gaining inspiration to hope (26).

God’s action, for which the godly person longs, is that He make very real to the ungodly who wrong him that His hand is working against them, and on behalf of David (27). The praying man knows that cursing is what he can expect from evil people opposed to God and him, but he petitions for God to bless him (28a). As God does this, the time will come when the wicked rise up to carry on with further evil, and God will put them to shame. In this stand for the good, the believer will be glad. Let the ungodly be clad with dishonor, as God’s word assures is His will. Let them cover themselves with their own shame (as 19). In a real sense the God-defying outfit themselves for their future by the life they insist on donning like a robe now.

(2) The need of his life (22–25). David pleads, affirming his condition of weakness, insufficiency and vulnerability open to being hurt by the wicked. His heart feels pain as if dealt a deadly stab by the injustice. He pictures his frailty in two ways.

First, he is like a shadow as he passes his days, possibly portraying how transitory he is, quickly to be gone. Second, he feels mistreated as if trivial, inconsequential, so easily shaken by life’s difficulty, like a locust a man shakes off. In 102:11 grass is another picture of the brevity in life.

In this trouble he fasts. This practice often accompanies fervent prayer and expresses occupation with God rather than temporal comforts. The supplicant’s knees are weak from this, suggesting that he has been often on his knees in prayer. His body is leaner during his difficulty and the tenacious prayer vigil. Added to this, he smarts from the sting of reproach dealt by those who contend against him.

The expectation of his prayer (30, 31). Two emphases close his prayer for deliverance.

(1) The commitment to praise. He is determined to face his trial with his eyes on the Lord rather than fixed on his troubles. Readiness to be vigilant in thanksgiving/praise grips him. This glorifying of God is a matter he is set to carry out abundantly. He sees the Lord as worthy of it, being the “God of my praise” (1). And he is prepared to fulfill his tributes with associates, others who feel a kindred spirit in the fellowship of believers.

(2) The confidence in God’s presence and protection. He is convinced that God is proving Himself a fit object of the praise. For He stands at the right hand of the needy believer to vindicate him, in stark contrast to an enemy standing at the right hand of the wicked to accuse him (6).

The prayer then voices not only God’s presence, but His protection as an advocate so near. He is there to defend the believer in trouble from those who judge his soul. Not just the one accuser (as 6–14, 16–19) but the wicked all combined (15, 20, 25, 27–29) are in this trying to work the believer’s ruin. To be confident that God is there, and adequate to uphold him, is a heartening refreshment.

So the prayer has come around from doom on the wicked, as God’s will is sure to answer, to deliverance of the righteous, which is just as certain.

The psalm is steeped in principles strategic for prayer. First, in the right prayer life, God should always be the “God of my praise,” the God worthy of praise and receiving it flowing out of the heart (1, 30). Second, prayer is not vindictive and cruel but right and true when committed to God’s will, asking for judgment on those He must bring to a reckoning in being a faithful God. His final judgment on those who refuse His love must be more severe than any prior step that is temporal in Psalm 109 (Rev. 20:11–15).

Third, praying for God’s loving-kindness in overcoming present injustices can be lovingly in His will, based on seeing His own name honored (21). Fourth, the spirit of prayer in dealing with God’s action toward those who will not repent is that they should see not the believer’s hand, but God’s hand in this (27). It comes from God who, though firm against them where their wrong invites this, is also glorified in loving-kindness to those who trust Him.

Psalm 110

Prayer Concerning the King at God’s Right Hand

This psalm is the most often cited one in the New Testament in reference to Jesus Christ.

Introduction

Several matters are keys in approaching Psalm 110.

The authenticity of prayer. While at first it may not appear that the psalmist is praying here, the psalm shows that he is.

(1) Personal pronouns reflect talking with the Lord, the Messiah, about the role the Lord, the Father, has given Him. In prayer affirmation, the psalmist celebrates that the Father will stretch forth “Thy” scepter of rule (2). He says “Thy people will volunteer” (3), and also addresses the Lord (Father) in verse 5 (“the Lord or Messiah is at Thy right hand”).

(2) The Lord’s (Father’s) invitation to sit at His right hand (1) is an answer to what the Messiah asked in prayer in Psalm 2:8. There the Father offered, “Ask of Me” and promised to give the Messiah, His Son, conquest of the entire earth. In Psalm 110:1, the Father anticipates fulfilling this request of prayer by conquest over the Messiah’s enemies.

The authorship. Jesus Christ unequivocally claimed that David wrote the psalm. He was emphatic on this point, and even claimed the Holy Spirit led in the writing (Matt. 22:43, 45; Mark 12:36, 37; Luke 20:42, 44). These six claims have the authority of the New Testament and of Christ behind them. David had credited the Spirit with speaking through him (2 Sam. 23:2).

David writes in 110, and Jesus emphasizes that the Lord (Father) spoke to “my Lord,” David’s Lord, apparently the Messiah. A distinction between God the Father and God the Son is consistent with other passages that do this (Ps. 2:2, 6–8; Dan. 7:13, 14, etc.).

The agreement. Psalm 110 is in harmony with other Messianic psalms, and Scripture in other Bible books expecting the Messiah’s rule.

(1) Other psalms. The second person of the Godhead appears with various descriptions. He is the “Anointed One,” also the “Son” and “King” (Ps. 2); the “Holy One” distinct from the Father who protects Him from decay (16:10); the sufferer (22), the ideal servant (40:6–8); the king in David’s line (72, 89); the head stone (118:22); God (45:6), and so on.

As God could move other servants to speak truth beyond their own knowledge about future persons in supernatural prophecy, He could move a psalmist. He did this with David (2 Sam. 23:2), used the prophet in 1 Kings 13 to predict a king named Josiah hundreds of years in advance, and Isaiah to predict Cyrus (Isa. 44–46).

(2) Other Scriptures. Reference to a future Messianic King is frequent in Old Testament prophecy (Isa. 2:1–4; 9:6; 11; 52:13–53:12; Jer. 23:5–8; Dan. 2:35, 45; 7:13, 14, 27; Zech. 14:9). Psalm 110 fits with this overall picture.

The application of the psalm in the New Testament. Three lines of emphasis are drawn from the psalm.

(1) The state of the Messiah’s exaltation. He is “at God’s right hand,” a frequent reference to His honor (Matt. 26:64; Mark 14:62; Luke 22:69; Acts 2:34, 35; 5:31; 7:55, 56; Rom. 8:34; 1 Cor. 15:24ff.; Eph. 1:20; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12, 13; 12:2; 1 Pet. 3:22; Rev. 3:21).

(2) The session of the Messiah (Acts 2:34, 35; Heb. 1:13).

(3) The sharing of priestly and royal offices (Heb. 5:6, 10; 6:20; 7:17, 21).

This prepares for the exposition of the psalm, and how prayer is expressed.

The Expectation of the Messiah’s Rule (1–3)

The speaking. The Lord (God the First Person) speaks to my Lord (God the Second Person, cf. 45:6, the Messiah). “My Lord” is David’s son in the dynasty God promised on his throne (2 Sam. 7:12–16), the ultimate one, his Lord.

The summons. What God says is an invitation to the Messiah to sit at His right hand, which is the place of honor, acceptance, and exaltation. The many New Testament references above to seating at the Father’s right hand show this. The seating (Rev. 3:21) is during the period from the Messiah’s ascension to His glorious second coming to assert kingly power (Dan. 7:13, 14; Matt. 26:64).

The sequence. “Until” points forward to the time when God will subjugate the Messiah’s enemies to His kingly rule.

The sovereignty. David pictures this from two sides, the negative and the positive.

(1) The negative side. God will make the Messiah’s enemies His footstool to put His feet on. The portrayal is drawn from victors putting enemies in subjection in battle. Joshua and his men did then (10:24–26), putting their feet on the necks of enemies they had defeated.

(2) The positive side. The Lord (God the First Person) will stretch out “Thy” (the Messiah’s) strong scepter from Zion. Zion is either the heavenly Zion from which the Messiah comes, or Jerusalem the earthly one, center of His rule. It is probably the latter, since the rule is later carried out from this center.

David’s prayer enters here in directly addressing his Lord, the Messiah, concerning “Thy strong scepter.” He is affirming that the Lord God will give the Messiah the power of the scepter, power to do what the next clause emphasizes. God will say to His king (cf. Ps. 2:6–8), “Rule. . . .” Authority of this God that the prayer expects fits with the Ancient of Days (the Father) giving His king a kingdom (Dan. 7:13, 14; Luke 19:12).

The servanthood (3). As the prayer continues, David says that “Thy people,” the Messiah’s people, will volunteer with enthusiasm to participate with Him. They have prayed “thy kingdom come” (Matt. 6:10), and are eager to see His righteous rule fulfilled and His will done on earth as it is in heaven.

His followers will be in holy array, reasonably meaning the holy, white, and clean garments He has given them (cf. Rev. 19:14; 3:5). That they are so dressed “from the womb of the morning” is a picturesque figure drawn from morning dew that comes with the early morning as a child comes from a mother’s womb. The picture illustrates His people’s earliness, eagerness, or fresh zeal (fresh like dew) to join in the Messiah’s success. They can give their whole hearts to see “Thy kingdom come” realized.

The Confirmation of His Rule (4)

Prayer follows in its aspect of affirming things that are true. The Lord (God the First Person) has sworn, as in His decree of Psalm 2:7. In this case His pledge is that the Messiah is a priest forever according to the order illustrated in Melchizedek. God uses the prototype of Melchizedek, who was both the historical king of Salem, and early name for the area of Jerusalem (Ps. 76:12), and His priest (Gen. 14:18). The Messiah, by God’s oath, will also combine both kingship and priesthood in Himself (Zech. 6:12, 13).

The main thrust of the Messiah’s being “after the order of Melchizedek” (cf. Heb. 7:17) is to stress the eternal nature of His priesthood. On the one hand the Aaronic priesthood was typical of Christ in this sense: He offered Himself as a lamb and went into the holy of holies as high priests had done. But He was the Great High Priest, and His priestly work goes far beyond the Aaronic. He was not of the Aaronic priesthood, for Scripture clarifies that He was of the tribe of Judah, not Levi (Heb. 7:14).

As a priest according to Melchizedek (this ideal) and not the Aaronic line, His superiorities are several. (1) He ministered benefits of a better covenant (Heb. 8:6–13), provided eternal redemption (9:15) whereas the Aaronic priesthood had provided only for a year (9:25). (2) He serves in a better tabernacle, in heaven, whereas Aaron served in a tent and an earthly temple (Heb. 9:1, 2, 11, 24). (3) He ministered a better sacrifice in that it actually takes away sins (9:24; 10:1–22). (4) He is both king and priest, Aaron a priest only (Heb. 7). (5) His priesthood is eternal. The Aaronic priesthood was temporary (6:19, 20).

The Implementation of His Rule (5–7)

His subjugation of enemies (5, 6). Direct prayer to God is still evident in the pronoun “Thy.” David says that “the Lord” (the Messiah) is at Thy (the Father’s) right hand, as in verse 1. This appears more natural than to assume that “the Lord” is the Father, for then He would be at the right hand of the Messiah. This is possible, in His supporting the Messiah, but the psalm has already placed the Messiah at the Father’s right hand (1), and the other view would require a surprising switch. In addition, the six straight references to “He” describe steps of the Messiah/King in conquering the world.

Four of the “He” clauses describe in prayerful affirmation the Messiah’s defeat of His foes (cf. Dan. 2:35, 45; 7:13, 14, 26, 27; Rev. 19:11ff.).

(1) “He,” the Messiah coming from the Father’s authority, His right hand, will shatter kings. The complete devastation is similar to what that in Psalm 2:9 pictures, and Christ claims this work as His own (Rev. 2:26–28). Daniel 2:35, 45 also portrays a crushing defeat over all who try to thwart the coming Messiah, described as a smiting stone, and Jesus agrees in Luke 20:18.

(2) “He,” the Messiah will judge among the nations (as Ps. 2:8–12; Isa. 2:4).

(3) “He,” the Messiah will fill them (the nations) with corpses. This is as His angels that accompany Him put the unsaved to death where they are and preserve the saved (Matt. 24:41, 42). In a particular arena of battle, the coming King will put soldiers of vast armies to death (Zech. 14:3, 12–15; Rev. 19:11–21).

(4) “He,” the Messiah, will shatter the chief men over a broad area, world-wide (cf. No. 1 above). As king of kings and lord of lords (Rev. 19:16), He proves His superiority over other leaders.

The prayer closes with an affirmation as well.

His sufficiency (7). “He,” the Messiah, is destined to drink from the brook. The picture is that of a conqueror’s drink that refreshes, then he sweeps on to further victory. Gideon’s soldiers quenched their thirst (Judg. 7), as Samson did (Judg. 15), and David in battle desired a drink from Bethlehem’s well (2 Sam. 23:15). Linked with the Messiah, the picture emphasizes vigor, renewed zeal, and ability to press on to the uttermost conquest.

As a result of His vital momentum, the King will lift up His head. Exultant conquest is the idea the prayer celebrates. Lifting the head is a customary picture of jubilant overcoming, whether in battle (Ps. 3:3; 27:6) or over death (9:13).

The psalm is brief, but principles of prayer are not sparse. First, it is a boost in prayer to affirm the victory plan the members of the Godhead assume and carry out (1, etc.). Second, it is fitting to pray directly to God the Son (2) or to the Father (5a) in celebrating with them. Stephen, for example, prayed directly to Christ, “Lord Jesus, receive my spirit” (Acts 7:59).

Third, it is refreshing in prayer to rehearse the part the Messiah’s people will fulfill as they participate in His victory (3; cf. Col. 3:4; Rev. 5:10). Fourth, it is an encouragement in prayer to affirm the Lord’s promises which He will not fail to fulfill (4). Fifth, one who prays to God can exult in the position the Father has committed to Christ (“at Thy right hand,” 5), a position prepared for victory. Sixth, it is a tonic to the spirit to exult in prayer on details of Christ possessing the whole earth (5–7; 2:6–8).

Seventh, prayer thrives on the reality that Christ will follow through to overcome fully over all (7). This joyous confidence stokes the believer’s confidence in his own overcoming of all things through Christ (Rom. 8:37; 1 John 5:4, 5) and as a co-heir of Christ (Rom. 8:17). The psalmist already knows of present victory (18:29) through the Lord (20:7). So does the believer today (2 Cor. 3:5; Eph. 6:10–20; Phil. 4:13).

Psalm 119

Living Richly by the Word and Prayer

Introduction

This, the longest biblical psalm, puts such an emphasis on the Word of God that it reminds the believer of verses about the delightfulness of the word. Jeremiah 15:16 quickly comes to mind, stressing that Jeremiah ate the words of God which became his joy. Colossians 3:16 exhorts believers to let the word of Christ dwell richly in them in all wisdom, teaching and admonishing each other in psalms, hymns, and spiritual songs, singing and giving thanks.

The Colossians verse combines the word and prayer, as Psalm 119 does at length, and Philippians 4:6–8 emulates. Paul exhorts Philippian believers not to be anxiously worried about anything in life, but to pray in everything, saturating this with thanksgiving as they talk with God. He assures them that God’s peace will act like a Roman garrison around their lives, assuring their welfare. And in verse 8 are various descriptions of rich aspects to inculcate from God’s word.

The characteristics of the psalm. These are several.

(1) Its length, 176 verses, the most verses not only in one psalm but in any chapter of the Bible.

(2) Its theme. The focus is on living richly in God’s law, or word, and saturating life with prayer. So the writer refers to the law by some description in every verse except possibly 84, 90, and 132. Verse 84 is debatable; “judgment” is not a name for the law but a penal stroke carried out consistently with the law. In 90, “faithfulness” is a trait of the Lord and His law rather than a name. Verse 132 only appears in English translations to omit reference to the law; the Hebrew for “After Thy manner” is “according to Thy ordinance (mishpat).”

Ten different synonyms are used to describe the law (cf. W. G. Scroggie, The Psalms, Vol. 3, pp. 171–73, for a list of Hebrew terms and verses that use them). The psalmist is astounded by the breadth and spirituality of God’s law (96). While emphasizing the law of God, he also gives due prominence to the God of that law. So, he prays directly to God in prayer in every verse except 1–3 and 115. Due to the spotlighting of the law, the psalm can be regarded as an expansion of virtues enriching the law in Psalms 1 and 19:7–11.

Its form. It is one of nine psalms that are acrostic in pattern. Others are 9 and 10 (some letters of the acrostic are left out in both), 25 and 34 (not totally), 37, 111, and 112 (complete), and 145 (lacks one letter between verses 13 and 14). Other acrostics are in Proverbs 31:10–31 and Lamentations. In Psalm 119 the 176 verses are arranged into twenty-two units, each with eight verses (distichs or ogdoads). Each unit starts every verse within its eight with a particular Hebrew letter, so the twenty-two groups go consecutively through the twenty-two-letter alphabet. That is, 1–8 all use Aleph at the beginning of each verse, 9–16 Beth, and so on.

The name Jehovah appears twenty-two times in Psalm 119. This may be to bring together the law of the Lord (in twenty-two units) and the Lord of the law (twenty-two references).

Attempts to trace a developing theme. Some, as F. Delitzsch in the Keil and Delitzsch Old Testament commentary, have proposed a thread of thought from one unit of verses to the next throughout. Most who study the psalm consider this guess work, highly arbitrary and artificial opinion, and unsuccessful. The Beacon Bible Commentary and S. F. Logsdon’s The Victory Life in Psalm 119 are other attempts that appear forced, convincing to few other than the commentators.

It seems more profitable to find various themes of the spiritual life as these are clear-cut throughout.

The circumstances of the writer. Two areas are especially apropos.

(1) His age. Some propose that he was young, based on 9, 99, and 100. However, an older writer could be counselling the younger to set the habits of a lifestyle as a foundation for all their days (cf. Ps. 37:25; Prov. 7:6ff.; Eccl. 12:1). Verses 99 and 100, while seeming to deny that the writer is old, do not necessarily prove that he is young. It is probably safest to see him neither as a really young man nor a tottering old man, yet ripely seasoned in maturity with the law and his God.

The age in which the psalmist wrote is a distinct matter. Some have argued that David wrote the psalm (as C. Bridges, An Exposition of Psalm CXIX). Others date the psalm in the days of Solomon, or Hezekiah, or Daniel, or Ezra, or in Maccabean times. Uncertainty over who wrote it does not cloud the richness of what he said.

Comments about affliction at the hands of princes (23, 161) and readiness to testify of God before kings (46) can apply to the times of David, Ezra, or others.

Scroggie says that persecution is mentioned in at least 66 verses. The writer refers to an affliction from the Lord (67, 71, 75). It is God’s discipline to humble the believer and remove spiritual dross from his life, as after he had wandered (67). Now he discerns God’s faithfulness (75; cf. 176). Keil and Delitzsch say (Psalms, III, p. 244), “The whole Psalm is a prayer for steadfastness in the midst of an ungodly degenerate race, and in the midst of great trouble, which is heightened by the pain he feels at the prevailing apostasy, and a prayer for ultimate deliverance which rises in group Kaph [81–88] to an urgent how long!”

The psalmist also describes an affliction coming from enemies. He calls them enemies (98, 139, 157), evil-doers (115), oppressors (121), and the proud (51, 78, 122). He speaks of their digging pits to catch him (85), and rigging snares to trap him (110). He is in danger of death (109). They persecute him (84–86), make void the law (126), are far from it (150), and distant from salvation (155). The psalmist is baffled by God’s silence (84–86; Ps. 73; Hab. 1; Mal. 3).

He even identifies princes as persecutors (23, 161), which may indicate that the writer himself is of some rank, as verse 46 suggests.

In the midst of affliction, he is refreshed by vital enablement for victory through the word of God and prayer. He is in prayer, and flies to the word for counsel (24), rejoices in it and loves it (162, 163), and is composed with great peace through it (165).

His concept of God’s enablement. He experiences “blessedness” of God’s gracious favor (1) and enlarges on the idea of Psalm 1. He shows what the blessings are, such things as God’s seeking of him as a Shepherd of His sheep (176), bountiful dealing (17), opening his eyes (18), teaching him (33), giving him understanding (34), directing him in the right path (35), inclining his heart (36), turning his eyes away from vanity (37), reviving or quickening him (37, 40, 50, etc.), enlarging his heart (32), and others.

“Revive” is from a Hebrew root meaning “to live” used in several ways. One sense is to revive with fullness of life or vigor (Ps. 80:18; 85; 119:25, 37, 40, 50, 88, 93, 107, 124, 154, 159). This is in a spiritually refreshing “lift” or “new lease on life.” It is a revitalizing of the inner man which is drooping, dull, and listless. The idea reminds the believer of Psalm 138:3 and New Testament verses on God strengthening (Eph. 3:16–21; Phil. 2:13; 4:13).

The Hebrew word, though somewhat related to the thought of Psalm 23:3, “he restores my soul,” is different. Psalm 23 pertains to the Lord bringing back or turning the life, which can have wandering (as a sheep) in view. The word “revive” is related more to an enlivening. Jacob’s spirit, down in the dumps of discouragement, was “revived” (Gen. 45:27). Samson, after slaying a thousand Philistines, was faint with thirst. God’s supply of water revived his spirit (Judg. 15:19).

The law in itself issued directions but gave no dynamic. God provided for Old Testament believers a reservoir outside the law. David could confess that God had power in His hand to strengthen (1 Chr. 29:12). Many other scriptures identified the source of rejuvenation with God (Ps. 18:1, 32, 39; 28:7, 8; 29:11; 59:17, 62:7; 84:5; 140:7; Hab. 3:19). The invitation, then, is fitting, “Seek the Lord and His strength, seek His face continually (1 Chr. 16:11). Reliance on the strength of the flesh was strongly discouraged, for strength was from the Lord (Isa. 40:29–32; Zech. 4:6, 7). When Israelites wept to hear God’s law read, they were told “the joy of the Lord is your strength” (Neh. 8:10).

In light of the theme focusing on the word and prayer, and God’s strength for victory, a few main elements of the believer’s life are pertinent. Due to the length of Psalm 119, and the problem of tracing a convincing progression unit by unit, the facets of spiritual life related to prayer will be the focus.

The Exposition

Charles Bridges, in his Exposition of Psalm CXIX (1859), says of Psalm 119: “It contains the anatomy of experimental religion, the interior ligaments of the family of God . . .” (p. ix). This is an apt statement. What, then, are the features of a believer’s life given here? The study singles out five in particular.

Concerning sin. Victory is possible because a believer can be free from sin’s dominion (v. 133). This involves prayer (18, “open my eyes”) and hiding the word in the heart (11). A servant of God can be undefiled or blameless (1), not in sinless perfection but in living a good testimony, and be unashamed (6). But the writer is frank about sin, being no ivory tower theorist. He himself has strayed as a lost sheep (67, 176). He is aware that the Shepherd will seek him (176), sees the way of restoration through the word as he talks with God (9–11), and earnestly desires to be conformed to the word (5–7).

Concerning witness. He has borne witness of God’s judgments (13), and will speak of God’s word before kings, free of feeling ashamed (46). Not every believer, of course, would have access to kings and princes as this writer does.

Concerning fellowship with the saints. He is a companion of all who have a respectful awe toward God (63). He prays that those who respect the Lord in this way will turn to him (79). Birds of a feather should flock together.

Concerning affliction. Already reviewed.

Concerning prayer. Prayer may be late, as at midnight (62), through the night watches when he responds to the word (148), before dawn (147), or seven times a day, that is, a complete habit, at every opportunity, saturating the life (164). In regard to the seven times, see the number “seven” elsewhere (Ps. 12:6; 79:12; Dan. 3:19). Prayer also may be at evening, morning and noon (Ps. 55:17).

Prayer is crucial throughout the psalm—and all the psalms—in regard to responding to God, His word, afflictions, people, and all things. Scores of requests for a more vital walk in the word occupy the prayers of this psalmist. The reader finds them often here. Vital subjects keep recurring and are the stuff of prayer: purity (9), being taught (12), love (48), joy (14), peace (165), contempt (22), protection from shame (31), answering critics (42), freedom (45), comfort (52), singing (54), God as his portion (57; cf. 16:5), discernment (66), a grasp of values (72), God’s creation (73), God sustaining the earth (90, 91), and many others.

The main aspects of prayer throughout the Bible appear in Psalm 119: thanksgiving/ praise (7 and often); confession (cf. 7, 176); petition (17, 18, and often); intercession (74, 78, 79, etc.), and affirmation (1–4 and often).

Principles of prayer are almost as plentiful as dew drops on a meadow. Let it suffice to mention a few examples. First, the person who prays to God can find stimulation from His word here to rekindle his spiritual appetite. As this review has shown, the psalm touches on many things vital to a God-filled life, and these are easily found as gold nuggets along a creek. Second, God saturates all the psalmist’s thoughts as he prays, and rekindles one’s passion for God just to pray the very verses as one’s own thoughts. This can fan the flame of devotion by an eight-verse unit a day for twenty-two days, or done more quickly or experienced over a long period.

Third, different suggested times to pray are more complete than in any psalm, and can prompt more consistent habits for the aroused. The psalm can be a catalyst for tryst with the Lord before each day dawns, or fellowship in the night hours, or praying without ceasing (cf. 119:164; 1 Thess. 5:17). Fourth, rich possibilities for a healthy blend of the word with prayer appear here with fascinating appeal (cf. Col. 1:9–12; 3:16). Fifth, the believer sees here how to pray for God’s enabling in everything—by teaching, helping him to see, reviving, strengthening, enlarging, inclining, on and on (cf. 17–40, etc.).

Sixth, as prayer is one’s words to God, he finds clustered here the blessings (cf. 2) God’s words are to him as he prays. They are purifying (9), a treasure (11, 72), joy-inspiring (14), delighting (16), replete with wonderful things (18), counselors (24), enlivening (25), strengthening (28). They are freeing (45, 133), comforting (52), stimulating for melody (54), perfecting (80), life-encompassing (96), sweet dessert (103), light (105), an inheritance (111), and worth waiting for (114). Not only these, but they are protecting (117), provocative of hate toward evil (128), truthful (142), righteous (144), everlasting (160), awe-inspiring (161), peace-promoting (165), and love-kindling (167),

Seventh, a person graced with such blessedness (1) sees the way his heart should respond to God. This is with all the heart (2, 10), diligently (4), affectionately (11), joyfully (14), passionately (20), deliberately (30, 32), exclusively (37). It is expectantly (43), persistently (44), lovingly (47), hopefully (49), indignantly against wickedness (53), cooperatively with other believers (63), and many others. The word impacts every aspect of life, and permeates prayer as the bloodstream contributes to the breath or the sun to life on earth.

Psalm 139

Prayer Celebrating God’s Knowledge and Presence

This psalm has drawn more accolades than any of the others, at least for the themes it expresses. One tribute rates it as the crown of all the psalms, another refers to its majesty of thought and beautiful language. J. J. Stewart Perowne says: “Nowhere are the great attributes of God—His Omniscience, His Omnipresence, His Omnipotence, set forth so strikingly . . .” (The Book of Psalms, II, p. 438). W. G. Scroggie cites the famous preacher Alexander Maclaren: “No less striking than the unequalled force and sublimity with which the Psalm hymns the majestic attributes of an all-filling, all-knowing, all-creating God, is the firmness with which the singer’s personal relation to that God is grasped” (The Psalms, 4:42).

All of the psalm is a prayer. It opens with God’s probing knowledge of the believer’s every thought, and ends with an invitation that God search him and lead him in His eternal way. It reaches to the depth of his heart, the height of heaven, the span the sun’s rays traverse, the remote distance of the sea, the hiddenness of the womb, the book God keeps on high, and the way that leads to eternity.

Aspects of prayer common in Scripture abound here. The psalmist, David according to the superscription, affirms truths of God, praises while doing this, questions God (7), thanks God (14), intercedes for judgment on the wicked, invites God’s inspection, and petitions to be led in His eternal will. He does not confess sins, but his invitation for God’s searching shows his tender readiness to follow through.

Here, then, is the prayer.

God’s Knowledge about the Believer—Omniscience (1–6)

Prayer begins here with a direct address to the Lord and an acclaim of His knowledge. In quick succession the psalmist recognizes seven things of God (1–5), then extols such knowledge (6).

The seven tributes are graphic: (1) You (the Lord) know every move the believer makes; (2) have a right-here awareness even when seeming not to be near; (3) know when the person is active or idle; (4) are intimately acquainted with all the life’s ways, pursuits, and habits (1 Sam. 2:3); (5) perceive a person’s words even ahead of time; (6) know him as if concentrating on him as a besieger encloses inhabitants of a city—as men could not easily slip through the lines, no thought goes unnoticed by the Lord; and (7) keep tabs on the one who prays, laying Your hand on him in control and care.

God’s profound perception stirs a sense of praise in the one who is praying (6). It is “too wonderful for me,” and he says this is because knowledge like this is “too high,” it leaps beyond his imagination. A bit later he is amazed, not by what God knows of his thoughts and ways, but God’s thoughts to him (17, 18). They are precious and numerous beyond his ability to count, as grains of sand. Paul also is astounded by God’s wisdom and knowledge, and says His ways are untraceable. A man could never track to the end of them (Rom. 11:33).

God’s Presence with the Believer—Omnipresence (7–12)

God’s vast perception is the thought preparing for His presence everywhere with the believer. The prayer now is at first two questions asking where the psalmist can go from God’s Spirit, where he can flee from His presence.

Scripture has many examples. God made all things and has them under His control and awareness. Wherever they were God was with Noah, with Abram and Sarai in Mesopotamia, Canaan and Egypt, with Jacob in Padan-aram, and with Joseph in Egypt. He was with Hagar at a desert spring, with Moses in Midian, and David in hiding from Saul. He was with Elijah at a creek, a juniper tree, and a cave, Daniel in Babylon, Nehemiah in Susa, and Jonah sailing the Mediterranean and in the great fish.

The psalmist gives his own examples, answering in prayer his own questions. He says that if he ascends to heaven (the heights) or makes his resting place in Sheol (the depths, place of death), God is present. Should he ride on the wings of the dawn—the sun’s rays breaking across the earth at the speed of light—God is waiting for him when he arrives. Should he reside in the farthest reaches of the sea, he can expect to feel the touch of God’s hand, and realize He is there before him.

He imagines one other means of being beyond God’s perception and presence (11, 12). Darkness can cover his movements. But darkness hampers God no more than distance, for He perceives in darkness as distinctly as in the blaze of day light and in the far off sea.

Prayerful meditation on God’s awareness continues to another venue.

God’s Relationship to the Believer—Omnipotence and Love (13–18)

His marvelous creation (13–16). The prayer focus shifts from thoughts within to heaven, Sheol, the end of the sun’s rays, an uttermost haven in the sea, and darkness. God knows about something else, the person back when as He was forming him in the womb.

God formed the praying person’s inward parts, weaved him in his mother’s womb, made him in the secret recesses of that womb, pictured as the depths of the earth. Before birth, he was hidden from men, but not from the Lord. Verse 14 is variously understood. It may refer to God as fearful [worthy of respectful awe] and wonderful in His creation, as regards the marvels of His works. Or the idea may be that the believer himself is, as God’s product, fearfully and wonderfully made. The immediate emphasis on God’s wonderful works seems to favor the latter meaning.

In either case God’s creation inspires thanks to Him in prayer. The one who prays owes his very being to God’s handiwork, seen graphically as His skilled artistry in weaving.

Though people did not see the embryo in the womb, God’s eyes beheld his yet unformed substance. That is not all. God even wrote his days as mementos in His book, the calendar of the person after birth, or else the days when He formed each part of his body.

Several scriptures use the picture of God keeping a book, an anthropomorphism (description in “human form” or terms). The idea is God’s complete knowledge, or record, as if He kept a literal book. He is said to have a book of the believer’s tears (Ps. 56:8), a book of remembrance of his faithfulness (Mal. 3:16), a book of life listing the saved (Ps. 69:28; Phil. 4:3; Rev. 20:12, 15), a book of His own prophetical plan (Dan. 10:23), and books of men’s works (Dan. 7:10; Rev. 20:12).

The prayer flows on, recounting God’s caring attention.

His multiple concerns (17, 18). Three meditations are prompts of prayerful gratitude here.

(1) The preciousness of God’s thoughts. God knew the psalmist’s thoughts (1–6); now the psalmist reflects on God’s thoughts to him. This preciousness would be in view of God’s loving-kindness. This is because a favorable attitude even when He knows the believer so completely, sins and all, assumes forgiving grace (cf. Ps. 51).

(2) The plentitude of God’s thoughts. They are so many that the praying person pictures the thoughts as more than grains of sand. The worshipper would never be able to finish counting (Ps. 40:5).

(3) The presence of God Himself. Such thoughts, precious and plentiful, impress the praying writer to count his greatest blessing. It is nothing less than God (16:2, 5), God giving His presence, not in heaven or Sheol only, or far away where light rays extend, but right where he is. He savors the wonder of it in prayer: “When I awake, I am still with Thee.”

Some see an awaking from death in eternity’s glad morning. This fits with the psalmist’s ultimate hope (16:11; 17:15; 73:24; cf. Dan. 12:2). That hope is true, but the awaking here refers more convincingly to the confidence now of God’s presence after sleep (Ps. 3:5). The psalm has described God’s presence in the life now (cf. 10; 16:8), and this does not deny the farther reach of other passages.

God’s Viewpoint within the Believer—Holiness (19–24)

Two great emphases finish the prayer.

His attitude toward the wicked (19–22). Prayer shapes into intercession, pleading in relation to others. As in other psalms of imprecations (curses), the psalmist reflects God’s own honorable attitude to men who utterly spurn His love, defame Him, and commit hateful things against Him and those who prize His values (cf. comments at Ps. 109).

Here the prayer is that God will slay the wicked. They are enemies of God, and must be of him. God hates them as other Scripture says (Ps. 5:5; 11:5), so he himself does. God’s love for wicked people (John 3:16) and the potentiality He offers if they will receive Him is not inconsistent with His loathing their sins and them as they are bound up with and in the stench of those sins. In Psalm 139, the description is about “men of bloodshed,” people marked by evil intent to shed others’ blood in disrespect. They slam the very image of God (Gen. 9:6). They hurl insults at God, and take His name in vain, dishonoring who He really is. They hate Him and rise up defying Him.

The prayer, then, is not capricious or unloving. These have repudiated love, and insist on their will while defying God’s. God has the right to put them in their place. This, as they reject Him, cannot be with Him or in peace. The psalmist asks for what a God decent to uphold the good and the right must do, and other Scripture says He will do, justly (cf. comments on 109).

God’s attitude is distilled through the believer’s heart and longings as he prays in His will. Righteousness must take its stand against evil, although some push for condoning evil with an unrighteous tolerance that is a self-shaped sentimentality, not God’s noble spirit.

His ambition toward the way (23, 24). The psalmist opened in prayer with the realization that God searches him entirely. Now he closes with his receptivity to God. He moves from his own rejection of the wicked God rejects to receptivity toward the way that God honors.

(1) His petition first invites God to examine him thoroughly. He wants God to “search” him, “know” his heart, “try” (prove in testing, as when pure gold is separated from dross in refining), and “know” his anxious thoughts.

Paul relates prayer to anxious thoughts too. He counsels believers not to be anxious (worried) about anything, but in everything by prayer and supplication, with thanksgiving, to let their requests be made known to God (Phil. 4:6). The psalmist prays here, offers thanks (14), and seeks to deal with his anxiety by coming to the right counselor.

The heart-cry is for God to “see” if any “hurtful way” lurks in him, meaning a “way of pain,” a matter that grieves God (cf. Eph. 4:30). Should any sin be exposed, the next act in prayer would be to confess and forsake it (Ps. 32:5; 51:3, 4; Prov. 28:13).

(2) His petition, in its second step, pleads that God will lead him. He is willing to relinquish any way of pain, for he values the true way of pleasure—to God. Committed against the “evil way,” he is also devoted to the “everlasting way.” The word “way” (Heb. derek) is repeated. The way that God leads, mentioned so often in the psalms (16:7; 32:8; 73:24; 143:8, 10) is the prize that he esteems. It is God’s will, the “way of the righteous,” not the “way of sinners” (1:6).

The “everlasting way” (olam aion) can refer to “the old path” (Jer. 6:16) in an obedient walk with God. It is the way of being guided by His counsel now, and after this life being received into glory (Ps. 73:24). The believers had a fuller hope in the psalms, reaching on, to assure, like their everlasting God, blessing after the present life (16:9–11; 17:15; 49:15; 73:24). This was consistent with a life beyond the present for Enoch, Samuel, and Elijah. And Daniel would give expression to it (Dan. 12:2, 3, 13), as Job probably expected (19:23–27).

Principles of prayer are provocative in Psalm 139. First, God’s total perception of thoughts, plans, motives, movements, and habits is reassuring to the one who trusts and obeys. It is comforting as it enlarges confidence in His ability, and also as it coordinates with His own compassionate thoughts to His people (17, 18). For, even though He knows the most about the person praying, He extends the most encouragement that gives hope.

Second, it is a comfort to know that God’s hand is upon the life, if one is resting in Him and not rebelling against Him (5, 10). Third, the God who skillfully fashioned a person before birth is the God who can skillfully fashion his way through all of life. Fourth, that God is present everywhere can be an uplifting reality in contrast to an unnerving one that those defying Him must face.

Fifth, God’s perception of what is in darkness as easily as what is in light can be an incentive against deceit if one takes it to heart. Or it can be an inducement to seeking to be free of any sin God is sure to see (24). Sixth, among a believer’s thanksgivings in prayer can be God’s wonderful forming of him, one example among His wonderful works overall (14). Seventh, it gives a praying life composure to meditate on God keeping as it were a “book” with the days He permits as a gift.

Eighth, the praying person who is truly committed to God must be sincerely committed to His interests. And so he also must take a stand against who or what is against God, loving what God loves, hating what He hates. God Himself loves those who devote themselves to sin, yet in harmony with this hates them insofar as they are one with their sin. God must oppose them as long as they oppose Him. So should God’s people balance a loving heart with a heart that from a proper perspective also hates.

Ninth, a priority to pray every day is the passion for God to search and lead in His everlasting way. God’s sufficiency in His knowledge, presence, and relationship with the believer (1–18) shows this prayer to be a fragrance of wisdom and love.

Psalm 146

Praise: Its Commitment and Convictions

This is the beginning of the last five psalms, all of praise, often called “The Hallel,” meaning “The Praise.” These form a fitting conclusion to the Book of Psalms, and also follow other groupings of praise hymns. These groups are 113–118, “The Egyptian Hallel” (cf. 114) praising God for delivering from the Egyptian bondage, and 120–34, “The Great Hallel.” The latter are also called “Songs of Ascents,” sung in stages as pilgrims ascended to Jerusalem (1 Sam. 1:3; Ps. 122:4) for the feasts of Passover, Pentecost (Harvest), and Tabernacles.

As an apt capstone to the Psalms, 146–150 accentuate praise, which all other aspects of prayer rightly flow into. All are important, and Scripture never rates one above another. Yet in Himself and as He answers issues of the other prayer aspects, God is worthy that all worship be directed toward His glory. Consider these examples.

Prayer Aspect

Summary of God’s Worthiness

Petition

God is worthy in standards, adequacy, and so on, to meet all needs

Intercession

God is worthy in Himself and His standards and plans that are the proper objectives prayer seeks in His will

Prayer Aspect

Summary of God’s Worthiness

Confession

God is (faithful, just, etc., 1 John 1:9; He is all that confessing sinners are not, worthy in His Person, standards, plans

Questions

God is worthy, answering out of His perfection.

Affirmations

God a glorious object of truthful reflection, and this often in contrast to things affirmed of men

Oaths

God is worthy to stand behind and carry out what He is invoked to do—bless, curse, and so on, in His will.

As God is glorious or majestic, (Ps. 8:1, 8), every aspect of prayer points to Him. He is the fitting object of praise/thanks. Even in this sense, the five-psalm Hallel directs praying people to tributes appropriate to God. Each of the first four psalms begin and end with “Praise the Lord” and praise Him at other points too. Then the final psalm is entirely praise, each verse opening with “Praise” to Him.

The five psalms cluster reasons to praise God. So, they are a readymade list to guide the praises of God’s praying people in any age.

Now, attention can rivet on 146.

The Commitment of Praise (1, 2)

The summons to it (1). Leading others too, the psalmist magnifies the Lord and summons his inner being to do this. His first exhortation is plural, “All of you, praise. . . .” After this he beckons his own soul to exalt this Lord.

The seriousness in it (2). Using words as in 104:33, the psalmist is aroused to praise as long as his life lasts (63:4a) in the first part of the verse. In the second part, his determination is serious enough to snatch up opportunities while he can, not let them slip by. He prays in the spirit of 34:1, giving plaudits to God at all times, in every matter. And so his passion is the kind echoed by Paul, pervading “everything” (Phil. 4:6; 1 Thess. 5:18).

The Convictions about Praise (3–10)

Things that motivate him in this prayer can be summed up in two sanctions.

God’s worthiness of it (3–5). The worshipper’s trust is vested rightly in God (5), not in princes, people packing worldly rank and clout. They are only men, and not able to work salvation. Not only that, but they finally die, and what ability they had ceases. Men who are noble in the world’s strata can be disappointing fools in reality (Isa. 32:5). They can leave a needy person in the lurch, whereas God stands ready to assist (2 Tim. 4:16, 17).

The dead end street in relying on men is put in contrast with the blessing the God of Jacob can give. The psalmist’s image of Jacob is apt since God was strong to help the man Jacob. One can review episodes in Genesis 25–50, especially 50:24, 25! The image also is fitting for God’s faithfulness to the people springing from Jacob.

God’s works in it (6–10). The prayer adduces two facets of works for which men should extol God.

(1) His creation of all (6a, b). He is the giver of life in contrast to man who is marked by death (3). His making of heaven, earth, the sea and all that is in these is the stimulant for praise.

(2) His care of the needy (6c–10). Prayer transitions on from God’s creation of everything to His constancy or faithfulness. He never fails. This dependability becomes a springboard into convictions about eleven exhibits of His care. These signal adoring acclaim.

That God is faithful forever is seen in His unchanging character, His sustaining and renewing of His creation (cf. 104), His reliable counsel or will (33:11), and everything He does that sustains His plans for all of creation. His covenant integrity to those who trust Him is a part of this.

The eleven exhibits of His care assure that He will help with every care men have (Ps. 55:22; 1 Pet. 5:7). He meets their anxieties with supplies that bring peace as they pray (Phil. 4:6, 7). The psalmist mentions trustworthiness (6c), justice (7a), food (7b), release from prison (7c), sight (8a), encouragement (8b), love (8c), protection (9a), support when vulnerable (9b), frustrating the wicked (9c), and His reign forever (10).

The furnishing of food, for example, repeats an expectation that God satisfies such a need (Ps. 37:25). He supplied manna for Israel during 40 years, helped Elijah and later the widow he visited, and had used Joseph to provide for Jacob’s people.

God’s support of the orphan and the widow, noted later as a mark of godliness (James 1:27), is here a gesture eliciting praise.

Frustration of the wicked is in two stages. One is in the present life, when it is God’s will. Such were the cases of Cain, Nabal, Ahab and Jezebel, and Sennacherib. In later times, Haman hanging on his own gallows is a prime exhibit. The other stage is after this life. The wicked will not be able to sustain themselves before a judging God (Ps. 1:5). Their outlook is doom (49:12–14; 73:17–20; 145:20; Dan. 12:2).

The Lord’s reign to all generations is never-ending, as Scripture often attests (Ps. 72, 89; Dan. 7:27; Rev. 11:15). His throne is steadfast and lasting, whether as God the Father (Ps. 103:19; 145:13) or as God’s “Son” and David’s greater son (2 Sam. 7:12–16).

In contrast to God frustrating the wicked, He gives the righteous the outlook of His everlasting way which is secure (139:24). Old Testament passages post a hope of life beyond the present existence (49:15; 73:24; Dan. 12:2, 13). The New Testament adds copious detail to claim the same expectation (1 Thess. 4:13–18).

Which principles of prayer surface in Psalm 146? First, it is wise to redeem the time (Eph. 5:16) to have a spiritual walk flavored with prayer, for example in praise. Only one life is accorded a person. Prayer is fitting to use that life to the utmost value for God (Ps. 90:12), but one can fritter it away in spiritual wastefulness. Second, if we trust in men we will get what men can do, but if we trust in God we will get what God can do (3–5).

Third, the examples of God’s care, evoking words to glorify Him, form an excellent list to pray right through one’s own heart and lips. A praying believer can make deliberate efforts to recount examples real in his or her life.

Psalm 147

Blessings to Celebrate in Praise

The Repeating of Praise

“Praise” not only begins and ends the psalm, but is the theme later in verses 7 and 12. In verse 7 “thanksgiving” and “praise” appear to be synonyms, and in 12 “praise” is mentioned twice to make a total of seven times.

Having introduced his keynote, the praying writer turns to reasons to exalt God.

The Reasons for Praise (1b–20).

These come in three series, with a call to others to credit God before each (1, 7, 12), then a conclusion of praise (20). Here all the reasons will be seen consecutively, pausing only to relate “praise” calls when they occur.

The essence of the reasons (1b, c). The appropriate nature of heaping accolades to God seizes the spotlight. Several words commend it: “good,” “pleasant,” and “becoming.”

The examples (2–20). At least nine stimulants of praise instill their fragrance in the prayer.

(1) God’s concern for His people (2, 3, 20b). Credit is due Him for building up Jerusalem. The date is not certain, but the prompt for the prayer may have been a work God did in David’s day, Hezekiah’s (cf. 2 Chr. 29–32), or Nehemiah’s.

Concern shown in gathering Israel’s outcasts reminds a reader about the days of Ezra and Nehemiah when God brought many back to Jerusalem. Eventually the city was rebuilt under Nehemiah’s leadership. God’s concern would also fit David’s day. God restored David and his men, outcasts, to Israel. He even prospered David in Jerusalem as king. These men felt a soothing in place of brokenness in flight from Saul and separation from their people.

(2) His counting of the stars (4). As creator of all, God keeps track of every star and can identify it from personal knowledge (Isa. 40:26). Isaiah also dwells on God’s great power to control heavenly bodies as a shepherd keeps his sheep. Not one is missing or lost from this great celestial Shepherd.

(3) His completeness (5). The psalmist draws the same conclusion promoting praise that Isaiah did. God can keep tabs on stars because He is capable in Person, excels in power, and has infinite perception. God also displays these in Job 38–41.

(4) His contrast with people (6). Praise is fitting (as v. 2) in that God distinguishes His actions toward two groups. He helps the afflicted, who trust Him in prayer (cf. Ps. 34). But He humbles the wicked, sooner or later toppling them from power.

Such dealing with the wicked is not inevitably immediate. God may delay action, but deliver utter doom after the unrepentant die (Ps. 73). However, the humbling is often in the midst of life, as when God broke the good times of Saul, Manasseh (until he repented), and Zedekiah.

Amid reasons to evoke praise, the psalmist pauses to call for it (7). Prayer as he views it here is in praiseful singing, which he mentions twice. The parallelism between the two clauses appears to equate thanksgiving with praise.

Then the reasons go on.

(5) His care for creation (8, 9). Praise is appropriate to a God who spreads the heavens with clouds, refreshes the earth with rain, causes grass to spring up, and gives food to beast and bird (Ps. 104). His care is a prime reason to magnify Him, for the livelihood of men and animals is at stake.

(6) His concept of values (10, 11). How worthy of glory God is here as well. He provokes deep respect. He does not value men’s dependence on worldly adequacy, but dependence on His adequacy! So, God is not awed by a horse’s strength or a man’s bodily brawn (cf. Ps. 20:7; Isa. 40:29, 30). These can look so impressive, but crash utterly, as Goliath had tumbled into the dust a victim and not a victor. And another horse can be stronger or faster, a human opponent better. God, however, is always the sufficient one. He never changes.

Those devoted to God have an awe-inspired respect for Him and His adequacy. They wait (trust) for His resource, His covenant compassion that can make all the difference. They do not tout worldly assets as the be-all and end-all of success.

It is obvious why praise befits God.

Special celebration time comes again in the psalm (12). The writer exhorts people of Jerusalem to praise the Lord. This God of praise (cf. 109:1) is “your God,” personal, and He summons them to praise Him. Then He goes on with reasons, adding these to the ones already cogent to motivate their prayer.

(7) His care for Israel (13, 14). Praising God is fitting because of three things here:

First is His protection, as in strengthening Jerusalem’s gate bars (Neh. 3:3; 7:3). Hezekiah had built up the wall, and apparently the gates as well (2 Chr. 32:5). God had been the support to both of these men and their people. And in both cases He kept the inhabitants of Jerusalem safe.

Second is His peace (14a). God’s protection dealt peace from enemy encroachment.

Third is His provision, represented by “the finest of the wheat,” food to sustain. Paul would later ascribe to the same God the supplying to meet all the Philippian believers’ needs (Phil. 4:19).

(8) God’s commands in the world (15–18) furnish another evidence that He deserves praise.

First is His issuing of them (15). By God’s own sovereign authority, He issues His command to the earth as He had spoken heavens and earth into being (Gen. 1). His word is mighty in springing forth from Him; He is also able to execute it speedily. He has all ability to carry out what His will commands.

Second is His instances of them (16–18). The prayer reviews God’s providing of snow, frost, ice, wind, and streams. A look at the world around is one way to fill the ready mind with reasons to praise God.

(9) His commitment to Israel (19, 20b). Exaltation is due God in two ways related to His word.

First, praise is apropos because of His declaration of His word. God has spoken His will through Moses, Elijah, Elisha, David, and others. The privilege to Israel is unprecedented among nations. To some degree parts of the message also reached other people, as Zippora, Ruth, and Naaman. In the time of the Acts, God’s messengers would take the word to the world (Acts 1:8). The psalmist was in awe at what God had done for this one people. His declaring of His word ought to stir appreciation for Him.

Second, praise is due God in spite of men’s dullness toward His word. The praise is not in support of the dullness, when people wilfully resist knowing due to unbelief. That provokes sadness. But praise is because God had been so good to the people of Israel, even in the face of rejection. He is worthy of fervent praise.

The prayer psalm ends with another celebration. It is a summons to honor the Lord for reasons that fan the flame of worship.

It is time to review principles from Psalm 147. First, it is always good, pleasant, and fitting to magnify God for reasons in what He is and does. Observers of the world can find a plethora of sanctions, most of them already listed in God’s guidebook to praise, the Scripture. The portion of that guidebook in the Psalms here is replete with motivations to exalt God. His word dwelling richly within can be a powerful catalyst about things in the world that elicit praise.

Second, reasons provoking praise relate to God’s very being (5), the stars, snow and wind, and His temporal bounties to birds, beasts, and people. They also pertain to His spiritual richness, if we will be tender to it (19, 20). Third, speaking God’s excellencies is not simply a lovely notion to consider for one’s life now and then. Scripture emphasizes it as God’s will. A person sins if he neglects it. Praise is of profound importance in a proper estimate of God’s value. For it is a matter of worshiping God as God in one’s affections, plans, words, and habits.

Psalm 148

Praise from all Aspects of Creation

While praise is still the absorbing subject as in Psalms 146 and 147, this psalm calls all aspects in creation to praise (1–4, 7–12). Some verses develop a new emphasis on causes for extoling God (5, 6, 13, 14).

A Call to Praise God (1–4, 7–12)

One line of thought calls the heavens and all in them to praise (1–4), another beckons earth and all in it to exalt God (7–12).

A call to the heavens (1–4). A general introduction comes first (“Praise the Lord!”). After this, specific words introduce the heavens section. The praise call is repeated, but with the words “from the heavens.” Then the appeal is for praise in the heights (apparently heavenly scenes where celestial beings extol God). After this, the entreaty is to angels there, all the good celestial beings who can exalt God.

Next the exhortation integrates into the praise heavenly bodies (sun, moon, stars), and here also those in the highest, farthest reaches of space. Then it appeals to waters above the atmospheric heaven. Inanimate creation praises God as in Psalm 19. It praises by being a witness to His glory in the perfection of power, designing wisdom, and control (cf. 5, 6, 13).

A call to the earth (7–12). As in the summons to the heavens, this part begins with its own introduction, “Praise the Lord from the earth.” Praise is fitting from sea monsters and the deep places they inhabit, which entail yet other marine creatures. Tribute is also proper from fire (lightning), hail, snow, clouds and wind, things in the heaven that leave deposits and effects in the earth.

These inanimate forces do not speak in words as the heavens do not in Psalm 19. But they praise in a sense, all glorifying the God who made them. What they register by fulfilling their purpose testifies much to intelligent beings (men and angels) about the majesty of God.

Likewise mountains and hills, fruit trees and cedars bear their credit to God. Though silent, they are all quite eloquent in bearing witness about God’s great creating power, provision for good purposes, and skill in preparing their beauty and usefulness. Mountains furnish timber, creeks channel water to lower ground, vegetation gives scenic beauty at different levels, refuges for animals, sites for vacations and mountain homes, venues for sports, and so on.

Beasts and cattle have their various places in a marvelous divine bounty. These praise God in the sense that intelligent beings properly draw from them. The call moves on to creeping creatures and winged fowl. These testify in their habits, skills, beauty, and food value. They reflect and exalt a divine mind that has great variety, craftsmanship, generosity, and the like.

The venue for the call to praise comes to focus on humans, from kings who are the highest in authority to peoples they govern. The purview takes in princes (nobles) and judges. People of various stratas and roles, when they do their work for the benefit of others, are a praise in a certain way to God. He sovereignly allows them their positions, or removes them (Ps. 75:6, 7), and wisely seeks order in providing them (Rom. 13:1–7). When they trust Him personally, they can praise Him in added ways, guided by a proper sense of values as Melchizedek, David, and Hezekiah.

Other humans, young men and women and old men and children, can praise God if they trust Him and recognize His proper place. Even if they fail to do this, in a general sense they are a praise to Him because all humans are a testimony to God’s forming them fearfully and wonderfully (Ps. 139). They also are a witness to His wisdom in ordering the maturing process, and their usefulness to others in certain ways even when they do not submit to Him (cf. Eccl. 2:26).

This sweeping call to magnify God quite naturally prepares readers who exalt Him to reflect on causes for this praise.

The Causes for Praise (5, 6, 13, 14)

In one sense every intelligence or thing above when seen properly is a prompt to praise. Praise is a natural thing for people who sensitively reflect on God and His marvels in creating and upholding all.

But the focus earlier was on the call to praise; now attention concentrates on the causes that elicit such glorying. The psalmist develops four.

God’s commanded creation of all things (5). This is in Scripture a frequent stimulant for acknowledging God. His word about creation tutors prayer.

God’s continued control of all things (6). Praise is relevant for God’s securing of all things He created so that they endure throughout all the time He planned for them. His decree of how they are to fulfill His purposes will be firm as long as He wills this. This can provoke acclaim for His steadfastness, the good function His creation serves, often to men’s blessing and His carrying out of His will, and the lasting tribute these make to His power and wisdom. For by Him all things hold together (Col. 1:17), and He upholds all things by the word of His power (Heb. 1:3).

God’s conspicuous crowning by them (13). Praise is apropos for two considerations here.

(1) One is that God’s name alone is exalted, conspicuous, marked off in a class all by itself. To praise Him is to show a respect for His magnificence; to neglect praising is to insult, belittle, and rob Him of glory due Him.

(2) The other reason is that God’s glory is above earth and heaven, these and all He created in them. Examples of the things He is above—all that should crown Him—were on exhibit in the call to praise.

God’s central commitment for His people (14). Praise befits Him because He has lifted up a horn (an expression of power and holy zeal) on the hearts and lips of His godly ones. God has given them His bounties, eliciting praise as their vital breath, their exuberance in His authority, affecting them in all of life. This prompting for and privilege of praise registers four reminders to them.

(1) They are His people; (2) His godly ones, called to focus on God whom they praise and godliness that is fragrant with praise; (3) of Israel, unique people related to His covenant with Abraham, objects of covenant compassion, precious as the pupil of the eye (Zech. 2:8); and (4) they are near Him, intimately related. All of these factors can fire up hearts with accolades too.

Believers today, as well, are very near to God (Eph. 1:6; 2:13), called to “proclaim the excellencies of Him” (1 Pet. 2:9).

The last words of the psalm, as the first, summon His godly ones, and all beings and things that the song describes, to “Praise the Lord.”

Principles abound. First, praise is relevant whether in the heights of the heavens or the depths of the seas. Space travelers or pilots can especially find this pertinent, as can deep sea divers, camera crews, and service personnel on submarines. All around them are creatures and created things which bear witness in their own unique ways of His glory who is worthy of praise.

Second, respectful awe is fitting on the lips of kings, as the acclaim by Melchizedek, David, Nebuchadnezzar, and Darius. It is also apropos from the mouths of judges, as Deborah and Barak. Third, those who say their ideas run dry on what to praise God for can find stimulating tutelage in such a psalm on praise. The reservoir that can flow into praise never runs low or dry.

Fourth, the horn or strength God causes to abound to His people’s benefit is a vital catalyst for exalting Him. Fifth, it is a help to praise when God’s people remember not just that He is alone and above all in deserving it. They also can boast of Him for truths about themselves. They who praise are His people, His godly ones, people of His covenant, intimate ones of His presence, made very near. Praise, then, is not to a remote God who is a faint acquaintance. It is to a God who is committed, compassionate, cordial, and close.

Psalm 149

The Character of Praise

Believers discover here four characteristics of praise which help them define its very nature.

Jubilation (1, 3, 5)

The freshness it challenges (1). Opportunity to praise God challenges newness in ways that can celebrate His excellencies. How excited a believer can get as he responds to the prompt, “Sing . . . a new song.” God is so awe-inspiring, attractive, and compelling that His wondrous being can snap us to alertness and relevancy in acknowledging Him.

A “new song” is a frequent idea in Scripture.

First, the word “new” (Heb. chadash) appears for a new wife (Deut. 24:5), new or unused cords (Judg. 15:13), a new garment (1 Kgs. 11:29, 30), and fresh wineskins first being put to use (Josh. 9:13). The word even occurs for God’s new covenant (Jer. 31:31), a new spirit of zeal for the Lord (Ezek. 36:26), and God’s compassions that are new, up-to-date each fresh morning (Lam. 3:23).

Second, contexts in which a “new song” is mentioned help define in what sense it is new. It is a fresh song of thanksgiving/praise befitting God’s recent deliverance from difficulty (40:3). In 98:1 it is sensitive to God’s action in doing wonderful things in victory, salvation, righteousness, loving-kindness, and faithfulness. Deliverance from enemies is the occasion eliciting a fresh celebration in 144:9. In Isaiah 42:10, a new song is one showing alertness to God’s worthiness of praise throughout the earth. It is a song fitting to Christ for His singular worthiness to open the book of judgment, for His salvation, kingdom, and priesthood (Rev. 5:9).

A new song is a song that is pertinent, relevant to acclaim God for His purchase of the 144,000 to salvation (Rev. 14:3). It is also a relevant, up-to-date surge of appreciation for current mercies in Psalm 33:3 and 96:1.

For the believer in a world presenting ever different trials, a new song is always appropriate.

The jubilation is suitable when assembled with others (Ps. 149:1), or alone (5). Praise in a new song goes well with dancing. This is not dancing as with one partner but in a bounding, whirling action by the exuberant believer, or by many in joyous celebration (as Ex. 15:20; 2 Sam. 6:16). Accompaniments to the song can be instruments such as the timbrel (drum) and lyre (harp). Today, the organ, piano, guitar, and other instruments are meaningful too.

Jubilation is spiced with a sense of glory buoyed up on God’s sufficiencies (5). Believers can sing for joy even on their beds, praising God before they fall asleep.

Magnification (2)

Praise focuses on God, of course. In summary here, He is the true object in a twofold role.

As the Maker. He made Israel, creating the people for His glory (Isa. 43:7). So it is only fitting that the Creator draw praise from them.

As the King. He is the King of Israel (Ps. 103:19; 145:13). He spoke about this to Samuel when the Israelites rejected Him as king and clamored for a human king (1 Sam. 8:7). His worthiness as king to receive praise is frequent in Scripture, and flows on to the heavenly adoration of the Messianic King (Rev. 5:12, 13; 15:3). For God appointed this royal one to be His “Son” on the throne (Ps. 2:2, 6–8). He is the ultimate king in the line of David (Ps. 72, 89). He will be worthy to rule over all (110).

As Maker, God is the source, as King He is the sovereign; He is both Creator and Controller, eminently qualified for praise.

Beautification (4)

Praise is so spiritually natural in light of two enrichments from God.

The bounty He gives. He takes pleasure in His people. Other psalms expand on how He shows this. In 16:11, He shows His path of life, gives His presence that is overflowing joy, provides pleasures forever. Another psalm affirms in prayer that He delights in the prosperity of His servant, which is sometimes in temporal benefits, always in spiritual assets. His people have His preferment (147:11), and His estimate of preciousness, for He values them as the pupil of His eye (Deut. 32:10; Zech. 2:8; cf. Ps. 17:8).

Meditation in His word shows these are only a few of the countless passages spotlighting how much believers mean to God. His greatest estimate is the cost of His Son’s death to redeem them (John 3:16; Eph. 2:1–10).

The beauty He displays. Praise expects God’s adornment of His often afflicted people with salvation. Isaiah 62 opens up vistas of His plans to array these in beauty: righteousness (1), salvation and glory (2), a crown of beauty (3). Right before that Isaiah 61 anticipates for Israelite believers a garland depicting life, hope realized in glory, in place of ashes illustrating ruin (3). It adds a mantle of praise in place of fainting (3), even garments of salvation or a robe of righteousness (10).

God’s principle of adornment extends not only to believers in Israel, but among other nations as today in the church. He gives them white garments of godliness even in the present life (Rev. 3:4; 19:8) and enables them to show forth His excellencies (1 Pet. 2:9). And this reaches on, in continuity, to reward in the next life corresponding with it, in a crown (1 Cor. 9:25f.; 1 Thess. 2:19; 2 Tim. 4:8; 1 Pet. 5:4; James 1:12; Rev. 2:10). It involves, also, white garments of acceptance as a gift through His blood (Rev. 7:14) and a gift commemorating their behavior (Rev. 3:5; 19:8).

The beautification styles His people to be like Him (1 John 3:2), suited for fellowship in His presence (cf. Ps. 15).

Vindication (6b–9)

Filling the mouth with “the high praises of God” is linked closely with things the praiseworthy God will effect in vindicating His will and His people.

God’s word of honor is that He will let His people share in the victory He plans to accomplish. This is pictured, in the psalmist’s prayer, in definite phrases of what is entailed in the sweep to triumph. These can only stir the praise to greater tempo.

Their bearing of a sword. The sword is reasonably a figure for God’s word (as Heb. 4:12; Rev. 19:15; cf. Isa. 11:4). As God wields His word as the instrument that judges men, His people share in what His word effects in winning as He has always assured it would. As a two-edged sword, the word is totally effective, able to cut every way, unhindered. This is why sinners will not stand when God judges them. They are unable to clear themselves (Ps. 1:5).

Their binding of the most powerful. Praise anticipates believers participating in a victory so great that it renders even the most potent of enemies helpless. Binding chains and fetters of iron picture the awesome conquest. The completeness of the result against kings (as Ps. 2, 110) represents all others, too, who in not being with God stand against Him. Every knee shall bow (Isa. 45:23–25; Phil. 2:10, 11).

Their bringing judgment on people. Praise expects the fulfilling of judgment that God revealed and His servants wrote (as Isa. 45:23–25). The stream of scriptures announcing this is vast (Lev. 26; Deut. 28; Jer. 25), and cuts a widening way in the New Testament. Judgment is during the future tribulation period (Rev. 6–19), millennium (20:4–9), and just before and during the ultimate state (20:10, 11–15; 21:8). God is the judge, yet angels and believers as servants will share in some way, again whether at the Second Coming (Dan. 7:18, 22, 27; Matt. 13:41–43; Rev. 19:14) or just before the eternal state (cf. 1 Cor. 6:2).

Their basking in honor. The praising believer anticipates the circle of honor for those who trust God. God will honor Himself in vindicating His character and promises, as His principle is. He pledges to uphold His good name in regathering Israel, and proving His glory before all nations (Isa. 66:24; Ezek. 36:22, 23). He will carry out this principle consistently in all phases of judgment, making His triumph His people’s triumph.

“Praise the Lord” has been the theme all through. Now it is the bottom line.

It is pertinent finally to highlight principles of prayer from Psalm 149. First, believers find it one of their greatest privileges to be keen in every situation to sing a fresh prayer song in praise to God. He is so worthy. This may be a completely new (first time) set of words just right for a given situation. Or it can be a song sung before, yet ever fresh in a heart kindled by the Spirit’s flame (“praying in the Spirit,” Eph. 6:18; cf. 5:19, 20).

Second, whether as Creator or as King, or in any of His many roles, God is always the object of His people’s adoration. He is the Rock, Shepherd, Strength Giver, Fountain of Supply (cf. 42:1) and Cup Filler, Portion, Host now and forever (23:5, 6); Keeper of Records (56:8; 69:28; 139:16), Headstone (118:22), and faithful in so many other analogies as well. Praise can simply visit His bounties in each of these, now one, then another, or several in recounting His glories. Praise is not embalming, but exciting.

Third, music with praise (3) can bring a bounding enthusiasm inspiring the heart to pour its adoration out to God. Various blended instruments and voices can ring God’s praises in group worship. And alone, a believer can hum words of a familiar tune, strum a guitar along with his utterances, or pray to the enhancement of a cassette melody. Fourth, meditation on the pleasure God takes in His people

(a miracle of grace to sinners!) can refuel the candle of the heart for praise.

Fifth, reflection on the glory in which God involves His people in can fan the flame of praise. Sixth, a disciplined determination to sing for joy in bed can be one of life’s most engaging and heart-expanding times. This can be so much better than flopping into bed, tossing and turning with the mind all over the events and worries of the day, or falling into a deep slumber with “good intentions” toward God a distant second.

Seventh, “high praises” to the “God of my praise” (109:1) can flow from the heart and lips as one just revels in the things God has promised for the believer’s future (cf. 6–9). Eighth, a spiritually sound idea to insist on as a priority every day is to pray often, first and last, in a genuine “Praise the Lord.” Of course this can be a trite insincerity, or a genuine overflow of a God-filled life. A rich and alert steeping in the word can bring out the best.

Psalm 150

Filling Life with Praise

Praise is not just first and last and sometimes in between (as 146– 149), but inserted in every utterance. Here it occurs thirteen times in the six verses. Saturated with praise, the psalm selected to close the Book of Psalms is a fitting capstone and summons to a life all-out to give the Lord His due.

The psalm ends the final “Hallel” (praise section, 146–150), climaxes the collection of 150 psalms, and concludes the doxologies that end the five sections long-recognized for the psalms (cf. introduction). It is an appropriate prayer song to conclude the believer’s every day, and many meetings of God’s people.

The Summons to Praise the Lord (1a)

This is in the pattern of calls to “Praise the Lord” in 146–149. Here, it also sets the pattern of the constant calls through all of this psalm’s prayer.

The Specifics of the Praise (1b–5)

A nutshell summary draws together answers to several questions one can have about praise.

The place (where). This focus (1b, c) sums up two places in which praise is fitting.

(1) God’s center—His sanctuary. The temple is an apt place for praise since God put His name there (1 Kgs. 9:3), and sees it as His house of prayer (Isa. 56:7). Jesus also styled it in this way (Matt. 21:13). Often scripture speaks of believers seeking God there in prayer, as David (2 Sam. 12:20) and Hezekiah (2 Kgs. 19:1, 14–19). The temple is a good place to prompt a person’s thoughts of God and His values, as it did the psalmist (73:17ff.). There, to the perceptive, everything speaks of God’s glory (Ps. 29:9), and there Isaiah beheld that glory (Isa. 6:1).

(2) God’s creation—His sphere, the universe. It is called “His mighty expanse,” calling attention to His praiseworthiness for making and exercising control over so great a sphere. It can enhance one’s concept of the God he worships, and remind him that the heavens declare God’s glory (Ps. 19:1). It also can point out the aptness in all that He created praising Him (148).

In the final book of Scripture, God’s creation of all brings the elders and living creatures (celestial beings) to praise (Rev. 4:9–11). A bit later, all the created inhabitants of heaven praise Him as they reflect on His creation and Christ’s offering (5:11–14).

The performance (why). This is a brief tribute for God’s mighty works (2a). If they all were recounted, the world itself could not contain the books that could be written, as it could not hold the books just of Jesus’s works (cf. John 21:25). Many prayers of the Bible have details, many or few, as testimonies of the works God has done. These span creation, the flood, faithfulness to the patriarchs, His people in Egypt and in Canaan, works up to the exile and return, and works of other times. Many are great miracles, as in the careers of Moses, Joshua, Gideon, Samuel, David, Elijah, Elisha, Isaiah, Hezekiah, and Daniel.

The perfection (why). Praise is suitable because it accords with God’s excellent greatness (2b). In His own attributes, spoken ideals, and plans He commands worshipful awe as no other can. He draws the allegiance of angels and people.

The profusion of instruments (what). Various instruments used in praise to God come under review (3–5). Every instrument is to be brought to this tribute (Ps. 81:1–3). These furnish things that combine to render to God the glory due His name—in tune, loudness, variety, unison, and as to the time (whether in an assembly or to a lesser extent by a believer alone, or a small group). David played for King Saul before the temple was built.

Three broad categories of instruments appear here.

(1) Wind. The trumpet (shopar) made of a cow’s or ram’s horn was of this kind. One could make a sound with great gusto serving the “high praises of God” (149:6). The organ (pipe, v. 4) as an assembling of hollow reeds could provide a melody of sound.

(2) String. The psaltery or large harp was of this sort. Others were the lyre or smaller harp (from a word “to twang”), very important in Israel’s praises (Ps. 137:2), and additional stringed instruments.

(3) Percussion. These featured a sound produced by thumping or clanging pieces together. Praise here includes the timbrel or tambourine (a small drum), and cymbals (bells) to clang and evoke a sharp, loud sound, sometimes a booming one.

Other instruments through the centuries have been flutes, clarinets, saxophones, guitars, violins, pianos, more impressive organs, and so on. In much of the group worship in many countries, guitars and violins played a key role. Guitars and violins were popular in the western American prairies under brush arbors, beneath larger trees, in the circle of campfires, or in homes hosting a circuit-riding preacher.

The Subjects of the Praise (6a)

The prayer now speaks much in the spirit of examples Psalm 148 lists, only it is not as broad. The call is, “Let everything that has breath praise the Lord.” Psalm 148 had related even all places and things to praise, for they all in their own God-ordained ways reflect His glory. In the same spirit, Scripture’s last book relates “every created thing in heaven, on earth and under the earth and on the sea, and all things in them” (Rev. 5:13).

Psalm 150 has even animals in view (148:7–12), along with celestial beings and humans. God can cause even animals to speak, as He did Balaam’s ass. Stones could cry out if God enabled them, but God does not give them the power normally. They proclaim His glory as the heavens do. The creatures which can speak praises, of course, would be able to gather within their tributes God’s glories that any created thing manifests of God.

It is no doubt man’s baseless conjecture, not God’s word or human fact, that chickens mean to praise God when they lift their heads as drinks run down their throats.

The note of everything having breath praising God is a good one to close with. By way of punctuating it as has been the appropriate pattern, the praying psalmist exults, “Praise the Lord!” The book of praises begins with the aspects of blessedness for the person who delights in God (Ps. 1), and ends with the blessedness of God Himself.

Principles saturate this psalm of praise. First, praise ought to be strategic in every aspect of life, as it fills the verses here. Paul captured the spirit so well: “in everything by prayer and supplication, with thanksgiving, let your requests be made known to God . . .” (Phil. 4:6). Second, believers need to summon themselves to an aroused bid to come to God’s house in a spirit of praise, not one of complacent disinterest or fault-finding against God, His leaders, or others.

Third, God’s own excellent greatness is the best beacon to direct praises through the right channels. Believers can dwell long and admiringly on Him in His word, and praise Him out of a steeping in His excellencies.

Fourth, instruments as accompaniments to praise, or any aspect of prayer for that matter, are God’s will as His Scripture frequently shows. David led in organizing musical ministry (1 Chr. 22–29), and it exercised a strategic role under the guidance of several later kings. It also was sorely missed in the exile (Ps. 137), and important under Ezra and Nehemiah, in the inter-testamental era, and among New Testament believers. So it has usually had a stimulating ministry ever since. And heaven is filled with music as the Book of Revelation reflects.

Fifth, not only should everything with breath praise the Lord, but believing people with breath ought to snatch their opportunities to praise Him. Some do, others are virtually nil in this, though often ashamed of their fizzles and dullness. Those who have an ear to hear and obey God’s plain will while they yet have time in this world should lay hold of this calling. It can begin now, and they can do it with all their hearts.

Sixth, the one final note sounding from God’s song book is “Praise the Lord.” This is the message of the psalms in one breath. The reasons are there, as in Psalms 146–150 and often in other psalms. The God worthy of ceaseless praise is there, mounted on His kingly throne (103:19). So, “Praise Him according to His excellent greatness” (150:2; cf. 48:1; 145:3).

A Panorama of Prayer Related to Spiritual Life

A Selected Survey of the Psalms

Prayer in the psalms touches on many facets of experience with God, people, animals, and things. In this respect the psalms are a “mirror of the spirit” for people, showing them what they should pray about, who, how, why, when, and even what God’s encouragements are for prayer. To some degree, details that this panorama coordinates cover aspects that the above representative psalms did not mention. Even then this is far from exhaustive. It is a benefit to see the facets drawn into a spiritual kaleidoscope. At the right are other passages which directly refer to prayer in the same facet. Or, in some cases, references give closely related truth that assists prayer in this detail.

Prayer in Proverbs

Introduction

Eleven references to prayer in this book accompany a special spotlighting of God’s wisdom, the value system of His will that enriches life. Several key matters of orientation to the book help readers see prayer in its setting, like a diamond in its fixture.

Author and Date

God Himself is soon evident as the source of the wisdom (cf. Theme). Led by His values, others write proverbs summoning people to His fountain of wisdom. This store of wisdom relates to all facets of life, focusing hearts for communion with God in His word and prayer.

Solomon. The opening words (1:1) name him, as do sections 10:1–22:16 and 25:1–29:27. A close resemblance between 22:17–24:34 and Chapters 1–9 suggest that Solomon wrote proverbs here as well. Solomon’s relevance is supported by his having written “three thousand proverbs” (1 Kgs. 4:32; 5:12, Heb.). The biblical proverbs in 1–29 comprise only 851 verses, compared with the 3,000, fewer than one-third.

In his earlier life, Solomon prayed for wisdom, and God gave him an extraordinary endowment (1 Kgs. 3:5–28; 10:1). Even when the Queen of Sheba asked him every question she could think of, he answered with an amazing grasp of things. Blessed from God, he certainly would have qualified above others to pen the proverbs in this book. The date of the proverbs would fall within his reign (971–931 B.C.), most likely in the earlier part, before his marriages and his wives’ gods brought a drift from God (1 Kgs. 11:1–8).

Proverbs in 25–29 were by Solomon but preserved and copied much later during Hezekiah’s great spiritual revival (25:1; cf. 2 Chr. 29–32), about 715–686 B.C.

Wisdom about prayer would be apt from Solomon’s earlier days. He himself prayed and received remarkable perception. He also led his people in prayer, as in dedicating the temple (cf. comments on 1 Kgs. 3:8–9).

Agur and Lemuel. After Solomon’s proverbs, writers are said to be Agur (30:1) and King Lemuel (31:1). Agur’s identity is unknown, but God supplied many skilled men in Judah, whether prophets, priests, nobles, or scribes. His name means “gatherer.” His words as a “collector” reflect wisdom: a person is unable to fathom rightly the thoughts of God apart from God’s revelation (30:4, 5), or be true to Him except by His enablement (7–9). Agur’s words lead soon to prayer (30:7–9), a passage that will receive comments later in this exposition.

Lemuel means “belonging to God,” or “devoted to God.” His identity, too, is uncertain. Some, from ancient rabbis forward, have thought his name still another designation for Solomon/Jedidiah, and that here he expresses the counsel of his mother, Bathsheba (31:1). No direct reference to prayer occurs in Lemuel’s words, but all throughout Chapter 31 are details often taken to God in prayer. Among these are: protection from temptations toward women (3) and hurtful drink (4–7); wisdom to uphold justice (8, 9); and all facets of wisdom and strength in being a God-honoring wife (10ff.; cf. 3:5, 6).

Definition of a Proverb

A proverb is a sentence of masterful skill, stating concisely and energetically some key guideline for life that is universal in its application. The design is to capture truth so quickly and vividly that hearers can easily recall it. Collections of secular wisdom in proverbs flourished in Egypt and Mesopotamia (ca. 1700–1500 B.C.), but the scriptural proverbs here sprang from God’s wisdom, articulating His values (cf. Theme, below).

The word mashal for “proverb” derives from a root signifying a comparison or simile (like or as). The Book of Proverbs teaches wisdom by comparison and contrast. Actually, the book utilizes several versions of conveying truth by parallelism. Some examples follow.

Synonymous: A statement is pursued by a second declaration emphasizing the same counsel in different words. A good illustration is 2:11, “discretion will guard you, understanding will watch over you” (cf. also 1:2; most proverbs in Chaps. 16–22).

Antithetical: A statement is followed by a second declaration expressing an antithesis, or contrast to it (“but”). This is clear in 10:1b, c: “A wise son makes a father glad, But a foolish son is a grief to his mother” (cf. 10:12; 11:1; most of Chaps. 10–15).

Emblematic: One line explains another by simile (a like or as relation) or metaphor. A vivid example is 10:26: “Like vinegar to the teeth and smoke to the eyes, So is the lazy one to those who send him” (cf. 25:12).

Synthetic: A second line does not simply rephrase the first (as synonymous above), but expands on the idea, filling it out. This is true in 3:6: “In all your ways acknowledge Him, And He will make your paths straight (smooth, right).” Another instance is 16:3: “Commit your works to the Lord (as in prayer), And your plans will be established” (cf. 6:12). The synthesis may even develop something better than, as 17:1: “Better is a dry morsel and quietness with it Than a house full of feasting with strife.” Other examples are numerous (17:12; 19:1; 22:1).

Proverbs here run two, three, and four to six lines (cf. six in 30:4). Clusters of proverbs can develop a theme: foolishness in being seduced by an adulteress (Chap. 7); the fool (26:1–12); the slothful (26:13–16); the godly wife and mother (31:10–31).

Theme

In a nutshell, it is God’s wisdom exalted in all currents and relationships of human life for a walk that exemplifies His values or fruits. His wisdom is His value system, flowing from the beauties of His character into the character, motives, and works of His people.

A prominent illustration of wisdom in the book is the good woman, contrasted with the evil woman. The good woman is often figurative, chiefly to depict God’s skill in value worth having (His word, will); the evil woman is the opposite, a worldly system that entices, engages, and energizes sin.

The good woman is the main image of wisdom, personalizing a summons for hearers to follow God’s counsel. Yet other illustrations depict or are linked with wisdom as well—the preacher (1:20ff.); a wise teacher sought out (8:34); a sister one listens to (7:4); a friend with God-honoring counsel (7:4); a lover reflecting God’s values (4:6–8); a rich lady who is hostess (3:15–18; 8:18–21; 9:1–6).

Wisdom, however, is not just righteous counsel, but ultimately the fountainhead, the Lord from whom the stream flows. This becomes evident right away in 1:30–33, as well as later. Many clues join in attesting this.

(1) The promise (1:23). Wisdom promises, “I will pour out my spirit on you . . . my words . . . to you.” A personal agent is easily understood, and God gives His Spirit (and the spirit of wisdom in this resource) to people. He says He will pour out His Spirit (Joel 2:28f.). And by the time of Solomon, He had given His Spirit to David (2 Sam. 23:2) and to others, such as Othniel, Gideon, Jephthah, Samson, Saul, Samuel, Nathan, Elijah, and Elisha. Guidance by the Spirit in God’s will was common for those receptive to God, humble to seek Him in prayer (Ps. 143:7, 10).

(2) The appeal to turn (1:23). Wisdom entreats people (cf. “naive ones,” 22) to “turn to my reproof.” Again, a personal agent is natural. In Scripture, a vital “turn” is so often to the Lord, described by the same word (2 Chr. 6:26; Ps. 22:27). Men pray to God for grace to be turned (Ps. 80:3, 7, 19; 85:4), and God calls them to return to Him (Jer. 3:14), an about-face from sin to Him (Jer. 18:8).

(3) The laugh reflects God also (1:26). Scripture often speaks of God laughing in confidence in His own power and will, unruffled in shaking off men’s resistance (Ps. 2:4; 37:13; 59:8). In the final analysis, strictly, wisdom as the content of a value system does not laugh, just in itself, but wisdom as God the source Himself does.

(4) The plea and the answer (1:28). Men’s imploring wisdom for help after spurning such a prize to the end, and wisdom’s answer, show a personal object to the prayer and a subject to the response. Scripture has frequent human cries to God for rescue (1 Chr. 21:26; Ps. 17:6; 18:6; 118:5). So it is with God issuing the answers (Ps. 27:7; 65:5; 86:7). Pleas for help formed a series in the Book of Judges, and actually punctuated all of Israel’s history. Both prayer and answer appear in many verses (as 2 Chr. 7:14).

(5) The fear (1:29). “The fear” men should have sought after is “of the Lord.” It is related to a Person, not simply precepts in a value system He gives. What is to be feared (held in awe, respect) is “knowledge” or “my counsel.” The counsel is said to be from the mouth of God (2:6; cf. 3:5, 6).

(6) The listening (1:33). Hearing in the Scripture is not only attentive to wisdom in principles, but in God’s Person whom the receptive hold in respect. And to hear opens the way to living securely, at rest from dread of which the sensitive has also heard (as Ps. 3:5; 4:8; 16:9).

Later, Jesus places hearing Him in crucial union with receiving eternal life (John 5:24).

(7) The reproof. Reproof refused as in 1:25 is said in 3:12 to be that of the Lord.

(8) The source. Besides all the above pointers to God, previous Scripture traces wisdom to God (Ex. 28:3; 36:1, 2; 2 Kgs. 3:28; Job 12:13; 38:37; Ps. 51; 104:24). Proverbs in its own context says that the Lord by wisdom founded the earth (3:19), and Job 28:20–28 shows that wisdom issues from God, who displayed it in marvels of creation.

Wisdom expressed in a woman picturing a value system is one line of thought in Proverbs. At the same time, wisdom can be incarnate and be the value system that a literal, godly woman lives by. This is frequent (12:4; 18:22; 19:14; 31:10–31).

Folly is in sharp contrast to both of the above. It is illustrated in a woman, whether figuratively or literally. Folly can be an evil system that sinfully solicits a yielding to its bogus allurements, the opposite of the good woman. The greatest expression of this is in the system of worldliness called “the great harlot” (Rev. 17, 18), which attracts people from throughout the globe. On the other hand, folly can be infleshed in a woman of flesh and blood. An example is an adulteress in Proverbs (2:16–19; 5:3–23, often in 6, 7, 9; as late as 30:20).

Prayer is of utmost import in a life of godliness relating to all of this theme.

Principles

The proverbs express how God normally or regularly acts in human life, what wisdom customarily produces, and the normal results of folly. The principles are not rigidly absolute, never permitting God’s particular will for a given individual to vary from the generality. Often righteousness does result in temporal success, peace, and a ripe old life. But Scripture is faithful to remind men that God can do things differently in some cases. Good examples are in Job and Psalm 73. His will is to perfect believers in ways He knows He can use, as they trust Him.

Illustrations of life having its trials are frequent—in Abraham, Moses, Samuel, David, Jeremiah, Jesus, Paul, and countless others. Whatever the peculiarities in the differing ways God has for individuals, His scale of values always is best. Granted that the righteous do not see vindication in all details of the present life, but God is sure to give the perfect resolution in the final analysis. The hope of the righteous shines brighter and brighter toward the perfect day (Prov. 4:18; cf. Ps. 1:4–6; 16:9–11; 73:24; Dan. 12:1, 3, 13).

Prayer in Proverbs will soon be seen to voice composure in God’s wisdom, and confidence in the way He leads. And it will be seen to join that wisdom (God’s will, word, values) in every aspect across the spectrum of life. A list can be drawn up, as in the panorama concluding the Psalms, showing the network of life’s details relevant for prayer in Proverbs.

Here are a few of the key spiritual life facets in Proverbs, as in Psalms.

Psalms

Proverbs

Law (word, counsel, will, wisdom of God, as 19:7–10)

28:9

God’s word is light (119:105)

6:23

God’s word is valuable (19:7–11)

2:1–5; 8:11; 16:16

Prayer sweet as incense (141:2)

Prayer acceptable (15:8b, 29; 21:27)

Blessedness in God (1:1)

3:13; 8:34

Two paths (1:1–6)

Good, 1:33; 4:18; Bad, 4:19

Heart set on the word (37:31)

4:23

Trial refines (73), Trust in God (56:3)

3:5, 6, 11, 12

Fear the Lord

1:7; 2:5

Sleep restfully (4:8)

3:24

Way ends in bliss (73:24)

4:18; 10:16

Prospering of righteous (1:1–3)

11:28–30

Confession (32:5; 51:4, 5)

28:13

Fruit (1:3)

8:19, 21; 11:30; 12:12

Love (109:4)

10:12

Do not envy the wicked (73)

3:31–3

God preserves righteous (16:9–11)

2:8

God guides (73:24)

3:5, 6; 4:11

God All-Powerful (139)

3:19, 20; 16:4

God All-Knowing (139)

15:3

God Everywhere Present (139)

15:3

With this introduction in mind, attention can now turn to the exposition of prayer.

Proverbs 1:28

A Reason for Unanswered Prayer

God’s own focus in the preceding verses sets the tone, showing that it makes sense that He does not answer a certain kind of prayer.

The Context (1:1–27)

Simplicity governs the passage. God has issued a call to receive His wisdom, made it plain, yet men have perverted their lives, shoving God away from them.

The provision. He provided the right value system, His wisdom, and gave Himself to be men’s fear, their object of respect. He Himself is the beginning, the source of wisdom (1:7).

So, God summons people to this wisdom, using through the writer various words to stress the value. The wisdom is for men to “know” and “discern,” to “receive,” “hear,” and “increase in.” It is for them to “acquire,” “understand,” and “not forsake.” It is available, as through a believing father and mother (1:8) in Israel’s experience.

What God provided prepares one for “wise behavior” (3); it makes a person “wise” (5); it is “wise counsel” (5); those who teach it become “wise” (6). So valuable is it that should the unbelieving seek to lure a person off to a false value system promoting selfish ambitions, God urges the person not to consent (10). He challenges that he not walk in the way these pursue as they lurk in ambush of others and do such work that will destroy their own lives (15, 18).

The plainness (1:20–23). God has made His wisdom so plain that it, so to speak, shouts in the street (20). This is probably through those skilled in the wisdom (the wise, 6), experts such as prophets, priests, and scribes. But it is also through parents (8), whose training is not only private in the home, but in public opportunities (20). Due to these channels God uses, His wisdom is evident, and those who hear have no excuse when they forsake it to give themselves to false priorities (22).

The plainness is also obvious in this. God even promises His enablement to understand, if hearers will take it. He will be profuse. He will pour out His spirit on them, and make His words known to them. The reference is probably to the Spirit of God, so often in previous scripture the agent active in giving God’s word and guidance. He spoke by David (2 Sam. 23:2), and through prophets and priests. The believer could pray for His guidance (Ps. 143:7, 10). In Joel’s day, sometime after Solomon’s, God promised to pour out His Spirit, the same concept, as a spiritual blessing in the future. God led Peter to discern the connection with his own day (Acts 2:14–36).

Certainly God was plain about the privilege of having His wisdom.

The perversion (24, 25). Though God called, people rebuffed what He offered. He stretched out His hand, often through His spokesmen as they pled with their people, but the message was devalued. After Solomon’s day, this would go on, as Isaiah mentions (65:2), and as Paul reviews (Rom. 10:21).

Scoffers (Prov. 1:22) despised the wisdom in several ways the passage describes. They refused, did not pay attention, neglected all God’s counsel, and did not want it.

As the opportunity from God was plain, so was the rejection by people. This prepares for the prayer.

The Cause of Unanswered Prayer (1:26–30)

The insincerity and two-facedness (denying God, yet imploring Him when in a tight spot) will not allow the bluffing seeker to secure a “yes” answer. God commits Himself to help the receptive, not those who reject Him, insisting on their own way (cf. Ps. 66:18).

Prayer on the lips of the insincere comes here with a certain diligence. God’s rejection is no doubt because, despite the earnestness, He discerns an insincere, all-out zeal to wiggle out of a tight place so as to rush back to sinful “business as usual.” They want relief, not repentance, clearance to gain their own goals, not God. Their prayer is not an implementation of God’s will, it is an insult against it.

God’s spiritual “x-ray” of their hearts sees their attitude as unresolved, unchanged. They hated knowledge in His scale of values, and did not choose to fear Him, but chose only to look out for themselves. Their way of thinking still retains the same callous underneath all the facade of prayer.

The Consequence (31–32)

Three details sum up what such people with unanswered prayer must face.

The fruit (31). They put their trust in their own way and continue to cling to it. Rather than blessings of God’s will in answer to prayer, they must harvest the blight of their own will. This is worked out in their fruit and what they reap of its results—“the fruit of their own way” (cf. Gal. 6:8).

The folly (32a). Their own waywardness is their folly, in place of God’s wisdom, word, way, or will. They chose and still insist on the broad way, rather than the narrow way, as Jesus would portray these (Matt. 7:13, 14). Of course, the two ways were already known to men in Solomon’s day (Ps. 1, 73, 139). The proverbs often mention it in contrasts throughout.

One thing is clear. These sinners do not miss out on blessing because God is unwilling to answer prayer when it is right, they forfeit what they might have by their own unwillingness to trust and pray along a true line. They reap their own consequences from what they sow.

The fall (32b). Fools’ complacency in clinging to the wrong path does them in. It finally kills them, and their fall is an awful plunge into ruin, in the way of death (12:14). Verses 26–28 employ words for their terrible state—dread sweeping upon them like a storm, calamity raging like a whirlwind, distress, and anguish (cf. 2 Thess. 1:7–9). Some wicked people are caught in panic and sorrow as they linger before death, void of any hope. For them, and even for the wicked whose riches permit them seemingly to ease into death (Ps. 73:4), the experience after death is sad beyond description (cf. comments on Ps. 73). Surely even by Solomon’s day, the awful doom of the wicked in contrast to the bright hope of the righteous was evident (Ps. 1:4–6; 49:12–15). If their end were no different from that of the godly, how could believers think with such optimism?

The Contrast (33)

In contrast to those whose prayers are not answered with a “yes” and who even fall into ruin, those receptive to God have a shining outlook. Their attitude is described in “listens to me.” Wisdom and the God giving this was a precious bonanza to them (2:15). Their privilege is security in life, tranquility of heart, a real sense of being soothed against the dread that evil fixes upon men’s lives.

This spiritual ease is the ability to go to bed in peace because God’s presence answering prayer reassures them (3:24; Ps. 4:8). But it also is probably a composure in expecting safety beyond death in God’s fellowship. What the wicked miss, these have.

Principles relating to prayer are not difficult to find in Proverbs 1. First, God’s “yes” answers to prayer are consistent with His commitment to His wisdom, will, or way. Prayer gains effective response from on high when it is in accord with His plan (cf. John 15:7). Second, those who seek prayer answers in a fulfilling life have God’s plain will as a guideline. On the negative side, it is “Do not consent” to the way of those who are enemies of God (10). And on the positive side, it is His encouragement by offering His Spirit and the knowledge of His will by His words (23; cf. 4:18). How that ought to turn the heart away from the path of no answers to a walk in the way where God leads (cf. 15, 30; 3:5–6).

Third, prayer is not adequate when it is only in a passionate and driving sense of need. It must be more. Prayer in that way may only be very self-centered, a mere device to be “off the hook” and “home free.” It would merely “use God” as a glorified bellhop to be a slave ready to cater to one’s own desires. Even believers can fall into this syndrome, trying to “twist God’s arm” to finagle some prize they have their hearts set on. How such prayer belittles God, and is an insult flung in His face. Give Him credit for being alert to all the tricks, and in control of the way He would have things go! Pray asking that His will be done, and really mean it. Submit to His desires, in true fear of the Lord (29), and plead that He bring the heart into sweet harmony with the way He chooses as best.

Fourth, God means business about giving security to the person who insists on doing business with Him. This seeker hears His word as a preparation for prayer (33). Safety is the outlook for any who hear the shout that rings with wisdom (20)—a life that cannot lose the values really worth having.

Proverbs 2:3

Prayer to Know God’s Will

Here, now, is the life opposite to those in Chapter 1 that did not want God’s wisdom and could not have His answers. The focus turns to a person whose priority is singular, whose prayer is successful, and whose protection is sure.

A Priority that is Singular (2:1, 2)

The focus is on a person before whom God sets a great choice (“if you will . . .”), and who makes the choice to prize His wisdom as the great bonanza.

The confronting with the priority (“if ”). A person may opt for the choice, or spurn it. The choice is in some real sense his; the ball is in his court from God.

The committing to the priority. When the person reacts wisely, he will “receive” God’s words, even “treasure” His commandments in his inner person. He will “make his ear attentive to wisdom,” that is, passionately “put out the welcome mat” to God’s value system, and not find ways to shut the door on Him. Such a person’s commitment also is to incline his heart to understanding—to learn from God and let His truth control his life.

Receptivity to God’s word with its wisdom is always the way of blessing, as in Psalm 1. Scripture itself exhibits people who became available to God, and how He made their lives fulfilling—Abraham, Isaac, Jacob, Joseph, Joshua, Samuel, Ruth, Jabez, David, Elijah, Elisha, and so many more. It also shows the ones who did not— many of the Israelites, the Pharaoh, Korah, Saul, Nabal, Shimei, and a long list of other losers.

Scripture shows that the person who comes to God in the genuine way finds God’s enablement. Repentance is of His working, as the godly realize in their prayers (Ps. 80:3, 7, 19; 119:25; cf. John 6:44, 65). The drawing near is not by grit but a work of grace, not of human energy but by God’s energizing. Even in Proverbs 1:23, God promises spiritual bounty by His Spirit, and in Psalm 119, the prayer looks to Him for every inclination.

The Prayer that is Successful (3–10)

The cry itself (3). Two phrases make clear that prayer is the thought.

(1) The “cry for discernment.” Here is outright appeal to God to supply blessing in place of bankruptcy. The prayer is basic, right to the point. It pleads for discernment to see values as God sees them.

(2) The lifting of the voice to gain understanding. This is consistent with 1:20. There, wisdom lifted up its voice—this is what God does to snatch a person’s attention to the true values. Now, in response to that call to alert, the spirit answers back, making its own appeal. God wants His way; the person wants His way, too! As God speaks intensely, the person also does, lifting his voice. He is pliable to grasp God’s truth.

Here earnestness burns in a truly receptive spirit, not zeal in a mere passion to snatch its own ends (1:28). Along with the fervency, the receptive person has a holy excitement. He is drawn by the picture of a search to find hidden treasures. He is ignited in a quest to have God’s word as the value above all values. And he is willing to go far and dig deeply to reach riches in such a “mother lode.”

When a person is receptive, God assures that he will discern real fear, and have a respectful awe toward Him. And he will discover an “El Dorado” in the quest for treasure. He will understand the knowledge that God reveals to searchers who pray in the right spirit. God’s wisdom is a gift (6a) from His mouth, though mediated through His spokesmen and in written form.

Rich pictures encourage the person whose prayer is wedded with the word of God. One portrayal is that of God keeping a storeroom out of which to supply sound wisdom; another is of His being a shield to those who walk according to His truth. God had promised to be a shield since the days of Abraham (Gen. 15:1; Ps. 84:9–11). In His protective sufficiency, the God of this wisdom performs guard duty, keeping the paths of justice safe, and apparently assuring a successful walk in these (8a; cf. Ps. 23:3). He keeps safe the way His godly, trusting ones tread (8b).

In this pathway, supplied by the word and by God’s own guarding presence, the praying person has insight into righteousness and justice. He grasps what is the equitable course God wills for him to take. Wisdom from God is the intake of this praying heart (cf. Col. 1:9–12; 3:16), and it is satisfying.

That is not all for the person who prays aright.

A Protection that is Sure (11–22)

A general summary (11, 12a). With prayer and the word in a sound blend (cf. John 15:7), the Lord guards the believer. The protection is clear in several descriptions: “guard,” “watch over,” and “deliver you from the way of evil.” Walking in the true way (8a), the finder of God’s wisdom finds that He protects from the false way.

Protection from evil people (12b–15). The safety is not just from the evil way, but more specifically from those who choose that way and try to entice new recruits to follow it. They are marked by perversity, schemes of spiritual darkness, joy in doing evil, and reveling in the twists that sin can take. In every age, evil has its ingenius new forms, sometimes shocking, always loathsome to those set on God’s values. Later, God uses Paul to tell of armor that helps believers be safe in their spiritual warfare (Eph. 6:10–17), and relates prayer closely with making this work (vv. 18–20).

It is a blessed assurance to have God’s pledge of guardianship. He is able to keep the praying believer on the true path and off the false path.

Protection from the adulteress (16–22). After the summary and general look at evil people, here is a specific kind of enemy from whom God can protect a man.

(1) Her strangeness (16a). She is “strange,” not the man’s “own” woman (5:15) by marriage and its rights, but an outsider, foreign, unfitting, not belonging, out of bounds.

(2) Her sugar (16b). She employs flattery, compliments of herself and a man, to stir up the flames of his ego, excite his lust, and lure him to gratify uncontrolled cravings by snatching false liberties. Her words are smooth, alluring, engaging, potent. But more captivating than these to the wise are words that God speaks, for He is able to give the right values (v. 3) and be life’s guard (11). To the trusting, He is greater than any force in the world (cf. 1 John 4:4).

(3) Her swerving (17–22). Such a temptress swerves in three ways.

First, she swerves from her partner in marriage (17a). Her infidelity is not only a distortion of herself, but a violation against her union with her husband. She does a terrible wrong to the relationship by giving herself to other union.

Second, she swerves from her pledge before God, the husband, and others (17b). Her disloyalty breaks a covenant made in the presence of God and these, and does despite to the will of God for a husband and wife—a union to unity (Gen. 2:24).

Third, she swerves from the path that leads to life (18–22). Her house, possibly representing all that is to her best interest and happiness, sinks down to death. Her way lures her in deeper and deeper in sin that works complete ruin; her steps progress on to disaster. All she really has to look forward to on this path of impurity is death. This not only overtakes her, but any who resort to her, apparently any who never repent. They are so enthralled by her charms that they keep indulging, do not return, and do not reach the paths of life. They sell their souls for the temporary flings or “one night stands” (19).

The soundness of the true way (20–22). A proper priority in God’s value system (His wisdom, will, word) and the prayer so closely united with it points a person in a sound way. The true way leads to life.

How much this is in contrast with a false way, such as with the adulteress. In the true way are fulfilling blessings, summarized here.

(1) A way of proper companionship (20). Rather than the companionship of a woman who declines on the way of impurity, a man keeps company with God’s people, and has God’s approval. What is not reviewed in the brevity are all the attendant benefits the book attaches to the way of wisdom (cf. Introduction, list of “Principles”).

In contrast to the deceitful enchantments the adulteress offers, those following God and proper companionship have more worthwhile pleasures. The passage is replete with these: a value above all values (1–4), a shield guarding them (7, 11), pleasantness of wisdom (10), and a future assured (21).

(2) A way of protected continuance (21, 22). The way worth claiming from God’s word and prayer is a way of freedoms. Here, it is to live in the land and remain in it, intact, kept safe with God on guard (11). In general, and in many cases, the principle comes true. God does grant welfare to those who choose His values.

Those who risk a false way often are overtaken by violence (22). Among the ways is in eventual hatred by a bogus but bored lover, or vengeance in a showdown by an outraged marriage partner (6:34, 35). Sin betrays the sinner into other sins, as infidelity can be joined by drunkenness and its dangers, such as quarrelings. Today all kinds of drugs enhance the pleasure. Later these can deliver their ruinous effects in delusion, dishonor, depression, and death.

What of principles related to prayer? First, as so often in Scripture, vital prayer that seeks God (3) intermeshes with a Word-filled life (1–4). One will not thrive on power in prayer who does not cultivate power in fidelity with the Word (cf. John 15:7; Col. 1:9–12; 3:16). Second, a life giving priority to God’s Word and words prayed to God is not in a vacuum. It is in a vitality with the spiritual riches these help him or her lay hold of. These are wisdom for all of life’s issues, sound speech (6), protection from sin (cf. Ps. 119:9–11), pleasantness (10), and temporal welfare (21).

Third, the praying person vigilant to the Word is wise to keep pure from adultery ever occurring even once, for many reasons. Not the least of these is the peril that taking self-deceiving liberties in an escapade into fleeting pleasure may deal its further treachery. This is in sin’s hypnotic power to lure the person into repeating the pursuit of entrancing delights. The way is wounding and disgraceful in itself (6:33), but it can ensnare the one yielding to temptation into an entire pathway that throws life to destruction. The Proverbs are lucid about other harms of such impurity. and insistent on the potency of God’s Word to preserve one from it (4:20–27; 5:1, 2, 7; 6:20–25; 7:1–5, etc.).

Fourth, a person must insist, as an utter necessity, to keep in the way of the good and righteous. This is the attractive way, its devotees the desirable companions rather than the evil man or the deceitful woman.

Fifth, the person of prayer can always drink deeply of the assurance God supplies. The true way is the way that leads to blessing, the false way a crooked path to disappointment (cf. 21, 22).

Proverbs 8:17

Seekers in Prayer are Finders

It is possible to “seek” God in blind alleys of man’s own impulse, far from prayer. Some search in ways their own wisdom suggests—in being intoxicated by the world’s philosophies, in pantheistic notions of nature, in beauties of creation without the Creator, in dabbling in many religions, in catering to various gods so as not to offend any. Such seeking can deceive by its mirages in the desert of life, but turn up empty in the end, unless God intervenes and points His person in the true way.

To “seek” God as the Bible frames this is completely unique. It is to approach Him taking seriously the crdentials of His own Word, recognizing Him as the maker and king over all, and coming in prayer that seeks Him as a Person, the author and definer of wisdom. To “seek” Him biblically is to “seek” in His Word (Prov. 2:4) and prayer. The prayer part is as clear as the other in His Word (Jer. 29:12, 13). Seeking focuses in the Word and prayer, just as a person seeking a good relationship with another person centers his approach in contact, in communion, in conversation of heart and mouth with the other.

For this reason, Proverbs 8:17, in its seeking, is a passage on prayer. The entire chapter is closely inter-related with this prayerful seeking. It coordinates prayer with openness to God’s wisdom or word.

The Call of Wisdom (8:1–4)

The source of wisdom is ultimately God, as already demonstrated (cf. Introduction). Here, wisdom is personified, issuing its call to those who will hear. Two things are true: wisdom is a value system (the Word) that speaks its appeal to people; but one needs to keep thinking of God, finally, as the speaker heralding His scale of values.

Often Scripture does essentially the same thing in another form. We read not that God says but that Scripture says, but it means the Scripture of God says, that is, God says.

In Chapter 8, wisdom is pictured as a good woman (a frequent motif in Proverbs). She speaks passionately, with lifted voice, as befits the utter importance of her message. She speaks in various places to win the minds of hearers. God’s priests, prophets, and scribal teachers, even good kings and righteous fathers and mothers, and other carriers of truth spoke God’s values in their various roles. God’s word could be heard on the heights beside the paths, at crossroads, and at the courts of city gates where many could stop and listen. Today the message comes wherever God’s servants teach the truth—churches, books, radio, TV, computer, personal witness, conferences, seminars, and so forth.

Wisdom speaks to persons (4), with emphasis here on men, yet with truth applying also to women.

The Cruciality of Wisdom (5–21)

A look at its aspects leads on into its appeal and later to its accompaniments.

Its aspects (5–9). Men apart from God’s wisdom are “naive ones,” prone to think, speak, and act in ways of their own gullibility, as they are “simple,” or open. The word was used in a good sense of one who could be fooled but was open to hear truth (Ps. 116:6; Prov. 9:4, 16). It also had a bad sense, of being a “simpleton,” easily hood-winked by error (Prov. 14:15), impressionable to be enticed away (18). To these the call of wisdom comes, with the aspects in its composite wholeness.

One aspect (5a) is “prudence.” This is a word for “craftiness” but with a favorable connotation, a “spiritual savvy” or adept alertness (Prov. 1:4). In 8:12a, it is wholesome, for wisdom itself dwells with this kind of perception. “Wisdom” is bound up in it. It is a skill in grasping the right application to make of real values in life’s situations, and a holy direction of mind to live this way. This is what wisdom is calling people to.

The summons in both parts of verse 5 is to “discern,” or understand with insight. In the second part of the verse, the call is to “fools,” meaning “dullards” who need God’s sharpening as in 1:22. The danger is that a person can be this “fool,” who does not delight in a spiritual grasp of things God’s way, but in spouting off in his own ignorance (Prov. 18:2).

Still another aspect is that wisdom speaks of “noble things” (6a). The term often refers to a leader, such as a ruler or prince (1 Sam. 9:1; Ps. 7:12; Prov. 28:16). It can designate an army commander (1 Chr. 32:21). It came also to have the idea here, “princely things,” or “commanding truths,” meaning very important and momentous facets of knowledge.

In the second part of verse 6, wisdom’s aspect is that the opening of her lips utters “level things.” Two parts of this are very graphic. First, the “opening of lips” refers to a beginning of utterance, employing a word used for a key to open doors (Judg. 3:25) or the opening of doors (1 Chr. 9:27). Wisdom has the right key of knowledge, and opens spiritual perception to the receptive. Second, the term for “level” could describe a level place free of obstacles, affording safety, rest, and success (Ps. 26:12). It also occurs for a level path God’s guidance gives the believer (Ps. 27:11; 143:10). Here the idea is truth that is free of harmful things that can trip up as God leads wisely in the right way (cf. Prov. 8:20).

Other aspects of this wisdom are its truth (7) and righteousness (8, 9). It leads to “fruit” (29), no doubt the same as the “fruit of light” that is “in all goodness, righteousness, and truth” (Eph. 5:9).

Its appeal (10, 11). So great is the appeal of God’s wisdom to the discerning that its value is placed above silver, the most choice (refined) gold, jewels, and all things one might prize. The writer uses a conception like that in Psalm 19:10, where God’s word is more precious than gold, sweeter than honey.

Its accompaniments (12–21). Wisdom from God keeps company with spiritual perception (as 5a), knowledge, and discretion. In it is a hatred toward evil rather than a taste hankering for it as in many people. It takes a stand against pride, arrogance, and the sinful way in any of its expressions, such as in the twisted things the mouth can spew out.

Against the evil that wisdom hates, it furnishes counsel and sound guidance that will not betray the hearers. It even provides power, for God’s power is committed to those who lead others in submission to His wisdom. This was often true in the careers of Moses, Joshua, David, Hezekiah, and others. Accordingly, by wisdom kings, whom God causes to prosper, reign, and princes and judges carry out justice.

Prayer is crucial in its accompaniments, even a key to the success of the other spiritual features. Many are the examples already in this exposition from Genesis up to here that those who trust God in prayer find His wisdom and power, as in verses 12–16 here.

Wisdom loves those who love it. It is practical in blessing those who are open to apply it. God, speaking through wisdom, loves those who love Him, whereas He must hate the workers of sin (Ps. 5:5; 11:5), as the godly psalmist does (139:19–22).

Within this embrace of love, wisdom (God) unfurls a promise, like a banner invitation. Those who diligently seek “me” (wisdom, of course, but ultimately the God of wisdom, cf. Introduction) will find “me.” Such seeking, done in the full, right way, is a seeking in God’s word and in prayer (2:1–4). What God affirms here is in essence what He declares often in Scripture (2 Chr. 7:14; Matt. 6:33). Jesus says the same thing in different words, “Ask . . . seek . . . knock,” and God assures that the one praying will “receive,” “find,” see the door to God’s presence “opened” (Matt. 7:7–11).

Other accompaniments of wisdom, all of which are also closely inter-related with prayer, continue.

(1) Riches in spiritual values now (2:1–4) and beyond the present life. These would overlap with and include the riches of “fruit” that go beyond the value of silver, gold, jewels, and everything (10, 11, 19).

(2) Honor is in spiritual success and accord with both God and men, and in one’s own free conscience now and forever. How great is the gap between this assurance and the blot the unrepentant sinner, refusing God’s wisdom, receives now and more fully at the end (cf. 2:22; Ps. 49:12–14; Dan. 12:2).

(3) Righteousness is a benefit so closely coordinated with prayer that it can embrace both present and future senses. Many passages hold the door open to unending fellowship with God (Ps. 1:4–6; 16:9–11; 17:15; 73:24), as some texts boldly expect (Dan. 12:2, 3, 13). The righteousness can also be both as God’s gift once for all (cf. Gen. 15:6) and His gift in daily practice as the seekers obey.

(4) Fruit that wisdom produces would summarize other spiritual benefits of Chapter 8 and Proverbs as a whole (cf. Introduction list). It is a rich figure for these, drawn from the horticultural abundance God’s people were so often familiar with, and in disobedience sometimes without.

As to this accompaniment of wisdom and its prayer, the focus is again on its value, its righteous character, and its satisfying fulfillment.

The Co-eternality of Wisdom (22–31)

The focus here is on wisdom existing always with God (“from everlasting,” 23). It was co-eternal with Him, for He always has had infinite wisdom. So it antedated His creation of the heavens, the earth, and the seas. What God did, He performed in perfect wisdom, making so fitting the picture of wisdom being a master workman joining in His acts (30). He created with the delight His wisdom furnished Him (30, 31), a thought reminding one that what He made in Genesis 1, He pronounced with delight as “good.”

The prayer that seeks and finds God (17) can, as Scripture often testifies, be in delight with His wisdom and with Him in praise for creation (cf. Ps. 146–150).

The Call of Wisdom Continued (32–36)

While writing proverbs of Chapter 8, the penman returns, as in verses 1–4, to wisdom’s call inviting hearers.

The repeating of the call (32a). Since wisdom is so attractive, any call to it, or a new invitation, is worth giving.

The results of the choice (32b–36). A contrast is in view.

(1) Blessing on those who receive wisdom (32b-35). Life and favor before God are the portion of any who submit to wisdom. Many words describe the receptivity, such as “listen,” “keep,” “heed,” “watching,” and “waiting.”

The blessing itself is under the spotlight. Twice the writer assures it (32, 34), in a vein of truth about spiritual welfare that the psalmist often mentions (1:1; 119:1).

A time frame comes into focus as well. The call to wisdom apparently places its claim on all of one’s life, all his days. For the commitment that blessedness celebrates is one of “watching daily.” This is similar to the call of Jesus for His disciple to take up his cross “daily,” deny himself, and resolutely follow Him (Luke 9:23).

The blessing is traced to the source of the wisdom, the Lord Himself. A believer obtains favor from “the Lord,” and this agrees with the pronouns that saturate the verses—“me” and “my.” A receptive person listens to God, keeps God’s ways, watches at God’s gates (gates of a Person), finds life in God, and obtains favor (grace) from God. On the other hand, a person who sins as to his overall direction in life offends God, and hates God, ultimately.

(2) The blight on the rejecting (36). reflection here is on the eventual destiny for those who have repudiated wisdom, and with it the Lord of wisdom. Three points are sobering.

a. The direction of the sin. It is “against me,” meaning the wisdom that is personified, issuing the call to its benefits. Beyond wisdom as a system of principles or values is the Person, God, as in 1:30–33 and 2:6. Sin is always finally against God, a rebellion against His will, as David discerned (Ps. 51:4). God is the One who will ultimately confront sinners with their sin (Ps. 50:21; Rev. 20:11–15).

Significantly, the word for “sins” here means “misses the mark.” Literally it “misses me,” that is, wisdom or the Lord. God and His will is the whole point of life; to miss Him is to miss it all, to be guilty of the most colossal folly.

b. The damage of the sin. The person who sins “injures himself.” He has not only missed God, and insulted Him in whom is all true value, he has done what the verb chamas pictures. It means “to treat violently, wrong, inflict injury or damage.” Its usage is graphic. A person did violent wrong to a vine by neglecting to nourish it, finally letting it die (Job 15:23). The wicked do violence to widows and orphans (Jer. 22:3). Misled priests did violence to God’s law, profaning it, not distinguishing holy and unholy (Ezek. 22:26; Zeph. 3:4). Likewise the person who misses God wreaks damage on himself.

The principle has many facets. A person can get “wounds” and “disgrace” in the life of adultery (6:29; 7:33), perhaps terrible injury meted out by a jealous mate (7:34), a sevenfold repayment (6:31; cf. 5:9–11). The injury in missing spiritual fellowship, which the person devalued, imposing its mockery in emptiness and frustration rather than fulfillment, is even greater. But the most awful injury of all is in his accountability to God at last. The very wisdom spurned, the words of God’s will written in Scripture, will render judgment (cf. John 5:47).

c. The death after the sin. Not only does the rejector of wisdom miss wisdom, that is, miss God, the passage says that such people actually “hate me,” repudiate wisdom and the God giving it. In living by this devaluation of what the receptive prize, they “love death.” Though they may dismiss it while things go well, in effect they court death, invite it, live to draw its enclosure on them. Their attitude is the direct opposite of people that wisdom (God) loves, who love wisdom (God). One sees this in verses 17 and 2:1–4.

The “death” is, in one aspect, the physical reality. If no more than simply this, the wicked would finally be at no disadvantage to those receptive to wisdom. But, as seen, believers in the days of David and Solomon did expect death to hold terrors for the ungodly in marked contrast to the hope of the godly (Ps. 49:12–15; 73:20–25). Hope was bright for the wise (Ps. 16:9–11; 17:15), but not for those who rejected the Lord. Later, in Daniel’s day, the distinction in the next life was even more defined (12:2, 3, 13), consistent with earlier truth.

All of this underscores the value of wisdom’s call (1–4), the cruciality of receiving it (5–21), and the urgency of continuing the call (32–36). It also explains in context the key role of prayer to seek and find wisdom and the God of wisdom (17).

The passage is a rich treasure strike in principles that can help in prayer. First, proper prayer is at its core a response to God, who took the initiative in offering wisdom, His will with its assets (1–4). This challenges believers to dig deeply in wisdom’s rich strata in God’s word (cf. 2:1–4) as a catalyst for vital and wise prayer. Prayer can then be to them, as it is here (17), a direct reception based on how God’s informing word prepares them in its own context.

Second, a heart eager to pray in a tone that honors God and fulfills the spirit is encouraged by meditating on wisdom. This is wisdom that has eternally existed with God. The impression lifts the vision to the greatness of God and the enduring reliability of the value system He offers. God has always had His entire sufficiency, as in wisdom, never having to acquire wisdom from somebody else (Isa. 40:13, 14). So, the view of Him can be a potent stimulant to fervent prayer.

Third, a person’s tendency for awesome inattentiveness to God can be overcome by the call in Proverbs 8. God has made His move; it is now the human’s move. God’s move is plain in a summons more rousing than a morning bugle call, if the heart is willing to hear and pray. God’s voice is lifted high. It appeals by princely truths, by the vigor of what is right, true, straight, precious, sound, powerful, loving, enduring, fruitful, fulfilling, producing blessedness, favor, and life. If that is not sufficient to stir would-be people of prayer into ardent action, nothing will. A sleeping church will sleep on. Now it is high time to get on with God’s will!

Fourth, the co-eternality of wisdom with God does focus on wisdom as His value system or will. Yet in principle, this is highly suggestive of Christ. In the final analysis, prayer responding to this wisdom is, for the believer, response to Him as to the Father (3:12) and to the Spirit (cf. 1:23). Christ, in His Person, works, and words are the finest expression of God’s wisdom (1 Cor. 1:24, 30). All wisdom and knowledge are in Him (Col. 2:3). He has most fully exegeted or explained the Father to men (John 1:18). Christ is one with the Father (10:30), co-equal, and the person who sees Him has seen the Father in what He is like (14:9). He came to do the will of the Father and to accomplish His work (John 4:34). In this He showed God’s radiance, nature, and wisdom in its greatest revelation (cf. Heb. 1:3).

All of this points the praying believer of Proverbs 8:17 to prayer warmly committed to Christ as to the Father and the Spirit.

Proverbs 10:24

Assurance of an Answer for a Prayer Desire

The desire of the righteous will be granted. No word such as “prayer” appears here, as in 15:8, 29. But that prayer is the primary expression of the desire is evident. Why so? One reason is that most desires of those set to do God’s will issue quickly or finally in prayer at the place of ultimate appeal. A second reason also points to prayer. In other verses of Proverbs that contrast righteous blessing with what happens to the wicked, or reflect on blight to the wicked, prayer is sometimes in view (15:8, 29; 28:9).

Proverbs 10:24 as a probable prayer verse articulates God’s answer in a context replete with aspects that are relevant in the life of a praying person.

The Aspects that Surround Prayer

Writings by Solomon (v. 1) give various issues that confront life as a whole. These set a context in which the righteous receive from God what they desire before Him in prayer (cf. Ps. 37:4). These become a summary of values they exalt and blessings they desire and gain.

Righteousness delivers from death (2). The righteous course is in contrast to deriving one’s gains by ungodly devices. Death is probably as in 8:36 (cf. comments there).

Righteousness gains food (3; cf. Ps. 37:25). Quite possibly food is an example of God’s supplying any temporal need. Of course, cries in prayer can cover the spectrum of urgencies. Jesus later emphasized how men can be encouraged to lay hold of God in prayer, asking, seeking, knocking (Luke 11:9–13). For if an evil human father gives good things to a son asking for food, how much more will “good gifts” come from the One absolute in goodness, “your heavenly Father.” And Paul in the same spirit encouraged Philippian believers, “My God shall supply all your needs according to His riches in glory by Christ Jesus” (Phil. 4:19).

Diligence promotes gain (4). This fits with God’s blessing enriching a person (22). It is true that the ungodly often work hard too, sometimes harder in certain ways than some believers. They also prosper temporally (cf. Ps. 73). Yet their ungodly rejection of wisdom and God as in Proverbs 8 shuts them out from special blessings God gives to the receptive (10:6).

The righteous are blessed in the way people remember them (7). A vast difference exists between leaving a fragrance people cherish and raising a stench that others hold in contempt. The name of the good person calls blessing to mind, but the name of the evil rots in neglect, contempt, and the desire to dismiss their unpleasantness from the thoughts.

The wise and righteous are receptive to God (8). They receive commands in submission to obey God (primarily), and also proper human authorities. No wonder their prayer is successful. How different the fool who spouts his folly and is in for a fall. This will come, sometimes sooner, but always in the final analysis, and big-time.

A righteous walk is a secure one (9). To pursue a life of integrity is to establish confidence in people, build for success before them, and foster a sound future. The same is true in the walk as God appraises it. In Him the righteous have “an everlasting foundation” (25), security in this life and after it (Ps. 73:24f.; Rom. 8:28–39).

A righteous mouth is a fountain of life (11; cf. 20, 21, 31ff.). The words that flow from the godly can be “a bubbling brook,” refreshing with wisdom (18:4). Every aspect in the fruit of the Spirit can be in this enriching surge (love, Prov. 4; 8:17; joy, 3:18; peace, 3:17, 24–26; longsuffering, 16:32; gentleness, 15:1; goodness, 3:27; faithfulness, 12:22; meekness, 3:7; and self-control, 12:1; 16:32).

Not only is a righteous mouth seen as a fountain of life, the fruit, much of it from the lips, is a tree of life (11:30).

God hears the prayer of such a godly person, true to His own wisdom, promise, and will. He said through a man who spoke to Eli, “those who honor Me I will honor, and those who despise Me will be lightly esteemed” (1 Sam. 2:30). And the psalmist celebrated in prayer the assurance, “The Lord gives grace and glory; No good thing does He withhold from those who walk uprightly” (84:11).

The righteous can have a longer life (27). While it is not inevitably God’s will, it is in enough cases to be a broad principle. The righteous, due to integrity, peace, and self-control, through grace escape many acts of violence that people’s sin pulls down on them (3:2; 9:11). They, like Job, enjoy God’s special blessing (Job 42), and God honors prayers by delivering them. The psalms often reflect this (34:4, 6, 7), as does Hezekiah’s case (2 Kgs. 20:1–11). This is part of a total picture, in which God’s will can also permit the godly but a brief span, or long life to the wicked. In the latter, the mercy can allow more time to repent. And with repentance, God can give further life and opportunity for fruit as He gave it to Manasseh (2 Chr. 33:12–17).

The righteous have a glad hope (28). God graces them with hope for His presence in this life and in the one to come (for the latter, cf. on Ps. 16, 73). This is another detail that marks them off sharply from those who reject wisdom and God. The wicked may entertain great expectations in their self-deceits, but their false hopes will perish as they will (Ps. 1:5).

Other descriptions of the hope that will not disappoint the godly occur here. Their way is pictured as a stronghold, a bastion impregnable against assaults to bring ruin crashing in upon them (29). Possibly another picture is that of a destructive storm, against which God keeps them from being swept away (30; Matt. 7:24–27). Later they are expected to receive a kingdom that will not be shaken (Heb. 12:28).

The security reaches on to future-life aspects of “the everlasting way” that the godly follow (cf. Ps. 139:24). Even in the present life, righteousness often prepares for God, causing the house of His godly ones to stand (Prov. 12:6). God also keeps judgmental plagues, though all around, from harming them (Ps. 91), as He kept plagues in Egypt from His people.

These, then, are examples of aspects that provide a framework in which God answers the prayer of verse 24.

The Answer that Satisfies Prayer (24)

Now that prayer’s context is apparent, the prayer itself fits in well. As so often in Proverbs, the writer thinks in a sharp contrast between God’s dealings with the wicked and with His own people.

Frustration of the wicked (24a). The painting of this is in two facets.

(1) What he fears. Anxieties that threaten those who reject wisdom and God can be shoved aside due to grandiose schemes, temporary success, drink, or other crutches (cf. 20:1).

(2) What he must face. The fears can keep coming back, and what is feared will not go away. The most hard-hitting things the wicked can imagine, and worse, will yet come—if not now, later; if later, far beyond the calamities of the present. In the final scenario, these enemies of God will not stand in judgment (Ps. 1:5; cf. 2 Thess. 1:7–9).

Fulfillment of the righteous (24b). The contrast is quite striking. Again, two facets appear.

(1) His desire. What the godly person desires, although precipitated chiefly into prayer, covers the panorama of things in life. All the blessings the surrounding context has described can be the content of prayer—deliverance from death, temporal provisions such as food, a legacy that counts for the good, security, fruit in wise use of the tongue, and so forth. The latter reaches even into the intercessory aspect of prayer, for it deals an impact on others. So does the desire for food—not only for oneself but for one’s family (cf. 31:14), or to give to others (Isa. 58:10).

Other items of desire are plentiful in Proverbs. Not the least is the prayer to receive God’s wisdom as true wealth, and discern it (2:3). Another example is God’s delight with the sacrifices seekers offer (15:8).

The desire for what is good can go on and on. To acknowledge God in “all your ways” (3:6) is as multi-faceted as life.

(2) God’s delivery. God delivers the blessings comprised in the desire. As the psalmist exulted, “He will give you the desires of your heart” (37:4). How often God’s Word guarantees answers to those who ask in His will. The best articulator of this, Jesus, came centuries after Solomon (Matt. 7:7–11; 21:22; John 15:7; 16:24).

Principles leap out of the proverbs here. First, God’s will for answered prayer is in a composite blend with a godly life. One sees this as he relates the aspects and the answer in Chapter 10. Of course, this is always the case in scriptural prayer, never more cogently spoken than in what Jesus promised (John 15:7).

Second, prayer fits within a picture of a secure hope for the future, whether later in the present life or in life beyond this. So prayer in Scripture as a whole often includes an emphasis on the hope that braces believers; this reaches on to the prayers of the Book of Revelation, and there finally the cry, “Come, Lord Jesus” (22:20).

Third, verse 24 is one of many examples of how God’s Word primes God’s people with encouragements to pray. God says, as it were, pray in His will, pray much, pray short and long, pray fervently, pray with love aflame. He challenges, pray without ceasing, pray with sweet incense, pray about everything, pray without giving up, pray with others, pray to the God worthy of praise. The encouragement is so plain: “. . . the desire of the righteous will be granted.”

Proverbs 15:8, 29

Prayer with Clout before God

Two clear verses on God’s appraisal of godly prayer draw around them description just as plain about the atmosphere of prayer that counts. If one looks only in this one chapter, he sees an abundance of things an effective prayer life draws within its passion. Of course, one need not so limit this search, for the entire book, and all of Scripture as a unity relates. Even the things in focus here are the essence of much found in other places, and always in accord.

Here is the prayer of the “upright” (8), of the “righteous” (29). Such people are variously called the “wise” (2), and the “intelligent” (the perceptive as to spiritual values, 14). Other ways they can be described become obvious as the prayerfully minded meditate on associations with spiritual traits here.

All of these can prepare for prayer, be exercised in prayer, and even be subjects of the burden in prayer.

The Associations of Prayer

Prayer as God approves it is not lived in a vacuum, a now and then thing that runs to Him only when a crisis threatens or “a certain feeling” prompts it. It is not a flight to God while otherwise worshiping at the altar of self. It is a vital, saturating force in all of life, genuine in worshiping the Lord, and committed to His values overall. Here, as in Proverbs 10, prayer of a God-pleasing nature has certain clear associations.

Gentleness (1; cf. 18). A gentle answer can convey thoughtful love, patience, self-control, and a spirit of helping. It turns away wrath, for it responds with a balm, not a battle club. On the other hand, a harsh word is a blow provoking retaliatory anger.

Words spoken out of a gentle spirit issue with a sweet reasonableness. They make what is said palatable, begetting courtesy rather than resentment. In other Scripture gentleness in the proper spiritual sense is a fruit of the Holy Spirit (Gal. 5:22). This is not just human effort to tone things for effect.

In the context of Proverbs 15, gentleness in the tongue shows that one is wise (2, 4, 7, 26), in contrast to a fool (2). In God’s all-seeing appraisal, it is “good” (3). To others, gentleness is a tree of life, using the picture of a tree with fruit that refreshes with life, rather than sapping the spirit (4).

It is obvious that this considerate treatment of others helps one in his prayer for God’s consideration. The person who can speak with others in a God-pleasing spirit can speak with God in a way that delights Him (v. 8).

Submission to discipline (5, 22). Self-control was already evident in the tongue. Now it is exhibited in hearing the words of another, as a father’s reproof can be meant to help a son improve. By the same principle, God as a Father also reproves His sons, and desires their submission to His discipline (3:11, 12; Heb. 12:5–8). Such discipline also is, in spiritual rightness, a fruit of the Spirit (Gal. 5:23), the Spirit God pours on the receptive (Prov. 1:23).

It is easy to grasp that a person submissive to discipline by those he should listen to, and supremely God, would be ready to submit in prayer. He can come with his heart yielded to the Lord and His will, and pray according to His will, with His delight.

The pursuit of righteousness (9). The one who will soon (in v. 8) be said to pray to God’s delight is the person who goes after righteousness and is drawn to it. He wants what the righteous God desires, is on His wavelength, and so he can delight Him in prayer tuned to His will.

Cheerfulness (13, 15). Here is an attitude of good cheer, or joy. Beginning with its victory in the heart, it exudes outwardly in a face that is cheerful (lit. “good” or “bright”).

Fear of the Lord (16, 33). A person whose prayer is God’s delight holds Him in respectful awe, prizes his value system and lives by it. He has greater welfare with little in this world’s goods than great worldly assets, since he is rich in what is really worth having.

Love (17). The greater value of the praying person is reflected in his love. He is better off with a simple dish of vegetables, eaten with love to God and others, than a worldly rich person at his feast of choice beef seasoned with hatred. Love’s place in God’s regard for a person is articulated later by Jesus in John 14:21–23. The person who has His commands (His wisdom or value system) and obeys loves Him, is loved by the Father and Jesus, who manifests Himself to the person. It is easy to grasp why the believer’s prayer is God’s delight (Prov. 15:8).

Such love has its other side, too, of hating what God hates (27). In this case, the focus is on hating bribes, or devices to pervert justice.

Humility to listen to wise counsel (22). The person receptive to God’s words and speaking in words that are a delight to God has humility to submit to reproof from God or others (33; cf. 16:19). He is not proud, but receptive to good counsel. In him humility and wisdom blend (11:2; 29:23).

In the light of these associations, the effectiveness of prayer is fitting to its context.

God’s Approval of Prayer (8, 29)

God delights in it (8). The verse develops two sides, in contrast.

(1) The contrast. First, the sacrifice the wicked offers is an abomination to the Lord. How different that the prayer of the upright is God’s delight.

Sacrifice and prayer are seen as fitting comparisons, virtually synonymous at times. Why is this? One reason is that true prayer is in itself of the spirit of sacrifice—a giving of oneself to God in worship. This, in prayer, is in devotion to God as the object of trust for petition, intercession, confession, and every aspect. It is also in giving devotion to Him in praise/thanksgiving, and confidence in asking questions, which, of course, God is able to answer.

A second reason for the sacrifice/prayer connection is the essential idea of seeking communication with God, and His favor.

The abomination and the delight in stark contrast. The first is foul to God, the latter fragrant (cf. Ps. 141:2); the first polluted, the latter pure and pleasing.

Things abominable to God are detestable, hateful, and show why God does not answer prayer. Many are examples in Proverbs: the wicked themselves in what they stand for, or their way (3:32; 15:9); evil thoughts or plans (15:26); pride (16:5); unjust judgment (17:15); crookedness in business (11:1); lying (12:22). Seven sins are clustered in 6:16–19—arrogant eyes, lying, violence, evil plotting, haste to indulge in sin, false witness, and spreading strife.

In other parts of Scripture, the list grows: offering incense that is not in true worship (Isa. 1:13); child sacrifice, a hateful atrocity (Jer. 32:35); eating meat with blood not drained (Ezek. 33:25, 26); intruding an idol into God’s house (Dan. 11:31); male or female prostitution (Lev. 18:19–23); sacrificing a blemished offering to God, which is a cheapening of Him (Deut. 17:1); serving any false god (Deut. 17:2–5); divination, witchcraft, interpreting of omens, sorcery, casting spells, being a medium or spiritist, or calling up the dead (Deut. 18:10–12). The list goes on: giving earnings from prostitution to God’s work (Deut. 23:18), and a number of wrongs in Ezekiel 18:10–13, such as eating at idol shrines, oppressing the poor, robbing, not fulfilling a pledge, and so forth.

There are still others. It is helpful for a praying person to meditate on these, know what God sees repulsive in them, and avoid them. Sensitivity here can help a prayer life to improve. If a person regards iniquity in his heart, the Lord will not hear his prayer with delight and a yes answer (Ps. 66:18).

Not only does Proverbs 15:8 show a contrast, but a concept.

(2) The concept. This turns to the positive side, and makes two points.

First is the source of the prayer. It comes from an upright person, one who receives God’s wisdom (will), respects His Person (in fear of the Lord), and rejects abominations as He does. This has nothing to do with a person being meritorious or deserving. None are. It has everything to do with response to God’s grace in His word (wisdom), a desire to do His will and to be shaped by it in His upright way.

Second is the smile upon the prayer. It is God’s “delight,” in contrast to what He detests. He not only delights in the prayer, but does something else.

He hears the prayer (29). Again as in verse 8, the verse develops a contrast and a concept.

(1) The contrast. The Lord is far from the wicked, but near the righteous, for He hears their prayer. The contrast also is the difference between a commitment to wickedness and one to righteousness.

(2) The concept. God does not answer the prayer of those set against Him, is not available to those not available to Him. He does hear prayer offered by those on His right path, the way of wisdom (cf. the associations above). To these He is near, and the access by prayer is clear.

Of course, the God who knows everything “hears” even wicked prayers. He hears in His awareness but not in His availability; He is conscious of all things, but not committed to those that are opposed to His wisdom or will.

Principles of prayer assist the believer here. First, a consistently successful prayer life is not an isolated privilege, instant and dependent on a person’s whim. It is an integrated privilege, a part of a whole lifestyle that the associations here reflect. The person seriously committed to walk a path of answered prayers is committed to other things that are in God’s will for that path. Otherwise he works against his own prayer. The prayer path is the path mentioned in the chapter (19, 24) and elsewhere in Proverbs (2:8; 4:11, 18), different from “the way of the wicked” (15:9).

Second, one can be greatly encouraged by reminding the heart that God delights in prayer from one walking with Him. Such a person does not need to be downcast, feeling he must climb high to overcome a reluctance in God, but can rejoice in His positive regard. Third, let one who prays be confident that what he asks is in God’s will. Let him be sure it is confirmed by His word, or can be His will as one continues to prize that will. Then whether God answers immediately or after years is not the issue. The heart can rest in peace about His hearing (29), His power, His wisdom to do what is best, even His timing.

Proverbs 28:9, 13

Prayer Separated to God’s Will

Two verses about prayer appear in Chapter 28, that in verse 9 met by His spurning, and the one in verse 13 by His success. The difference on the part of the one praying is rejection of God’s will in verse 9, and receptivity to it in verse 13.

The Perspective God Honors

As in Proverbs earlier, other statements of wisdom that accompany references to prayer establish a spiritual climate for a yes answer. In Chapter 28, two basic emphases show the tenor of the kind of life that can pray with power in God’s presence.

Fear of the Lord (1). A “bottom line” attitude of fearing God gives a person a fearlessness or confidence in life. The wicked depend on their own resources in self-sufficiency, these fail, and they “flee when no one is pursuing.” By contrast, those yielded to God’s wisdom and its righteous values have the strong backing God commits to a righteous way (cf. 2 Chr. 16:9; Ps. 84:9–11). They are “bold as a lion.” The lion is mighty among beasts, as the book describes him (Prov. 30:30). He does not retreat before any, but faces what he meets confidently, as do a cock, a male goat, and a king backed by his army (31).

The righteous, trusting in the Lord and not their own understanding, and acknowledging God in all their ways (3:5, 6), receive His power, even help from His Spirit (1:26). In the fear of the Lord—respectful awe at who He is and what He is able to do—is strong confidence (14:26). Chapter 3 explains more. Those receptive to God’s wisdom can walk securely and not stumble (23). Even when they lie down, they can rest in peace and enjoy sweet sleep (24). They need not be rattled by things that can suddenly strike terror into the life, or the wicked who can oppose them (25). Their secret that nerves them to be bold as a lion is sufficient, “For the Lord will be your confidence, And will keep your foot from being caught” (26).

That resource is the same the righteous have always had, which braces them with fearlessness. Consider scenes when believers found God’s presence adequate. Jacob prayed and God helped him in meeting Esau; David the praying youth went forth against Goliath, and to victory; Moses held God’s rod up before God, praying, and God gave his people victory; Elisha relied on God’s protection and God reduced the invading Syrians to helplessness, so Elisha led the whole army into the encirclement of his own people.

When the righteous fear God, He quells their fears and assures them by the might of His own supply. And so Paul called on believers to be strong in the Lord, in the power of His might. Let them put all their armor on, praying in the Spirit with victory (Eph. 6:10–20).

Faithfulness to the law. This, too, is a big emphasis in the context of Proverbs 28, accompanying references to prayer. The faithfulness is evident in two ways.

(1) A stand for it (2–4, 6–8). The writer of these proverbs makes clear that the stand the righteous make is both for God’s will and against forsaking it. Around the righteous are many who transgress God’s law (2), but a person gripped by God’s truth takes a stand for the right. A poor man can take advantage of those within his power, and destroy as a lashing rain that wipes out crops. Those who abandon God’s law support other wicked people, while those true to the law are pitted against these.

Other statements join these in showing a stand for the truth against those who yield to sin. Such a stand prepares people to pray successfully, as distinguished from those whose prayer is sin to God (9).

(2) A sensitivity toward justice (5). The evil do not have insight to grasp the value of God’s justice, and so they cut corners and foster lawlessness. However, those who seek the Lord, as in receptivity to His wisdom that calls (9:1–6) and as in prayer, find God’s affirming regard. Other details of the context develop this more.

The Prayer God Hates and Prayer He Hears (9, 13)

Truth just articulated in verses 1–8 prepares for verse 9, for a clear contrast has focused on faithfulness to the law, and forsaking of it.

The spurning of the law (9). Hearing the call of wisdom is very strategic in Proverbs (1:5, 8, 33, etc.). Spurning it has also been a sad reality, developed much even in the first chapter (1:24, 25, 29). “They spurned all my reproof ” (30). Along with these two factors is a third—the toll this takes on prayer’s success. Those who spurn God’s law find God refusing their prayer (1:26–28).

In Chapter 28, the listening has been withheld. The spurning of the wisdom is obvious. “He who turns away his ear from listening to the law . . .” is the situation. So, as in Chapter 1, God’s attitude toward the prayer is the resultant factor.

The spurning of the prayer (9). In the context, it is the Lord Himself whom the receptive seek (5). The prayer in verse 9 is obviously to Him, and so it is the Lord who regards that prayer as an abomination.

Comments on Chapter 15 have shown the nature of things God sees as an abomination—ugly things in the light of His true values. In their company are trick devices to cheat people, invasion of another man’s rights to lie with his wife, violence that spills the blood of others, and so on. Now, God regards the prayer of the unreceptive as sin, loathsome to Him. He exposes the prayer in its true light, and it is utter darkness.

No wonder a God of truth, purity, and righteousness spurns the prayer. But even as He does, it is in the context of His graciousness in giving His word and the opportunity for every blessing.

The unreceptive person turns away his ear; God turns away His, and with a holy nose also turned at the enormity of the stench. In place of the sin that might have been can be prayer to His “delight” (15:8), like sweet incense that pleases as it rises to Him (Ps. 141:2).

In the end, God’s rejection of those He will not hear leads not only to a verdict of abominable, it leads to a terrible plunge, as falling into a gaping pit one himself has dug (10, 14, 18). It contributes to further delusion in the way of false values (11), and brings a desperate lack (19). Where calamity does not overtake such unsaved people in the present life, it is sure to meet them in the next, only with a far greater force.

The separation to the Lord (13). Here, now, is a great contrast to the prayer experience of the unreceptive in verse 9 and in verse 13a. A separation occurs between the way God responds to rejecters and the way He deals with the receptive.

(1) One who conceals sins does not prosper (13a). He tries to cover them, but unsuccessfully, for God sees everything (15:3). Due to God regarding his sin, unresolved, as an abomination in verse 9, he will not prosper. He will face the results mentioned above. In a nutshell here, he misses out on forgiveness and also the fulfillment available in the really worthwhile things of wisdom.

Refusing to deal with sin properly before God reflects several tragedies: trust in self-sufficiency in place of trusting God in humility, love of self and its insistent will, stubborn rebellion that defies the Lord of the universe, and calloused indifference to mercy.

(2) One who confesses sins receives pardon (13b). Two movements of the person show his submission to the wisdom of God.

First, he confesses sins. Scripture provides clear examples of this, and how to do it, in David (Ps. 32:3, 5; 51:4, 5). This manifests trust in God’s sufficiency, and humility to bow before Him. It shows love of God and His way over love of self and its bad choices. It exposes submission or brokenness to do what pleases God and no longer offend Him. And it reflects sensitive tenderness that recognizes a high value in compassion.

The word yadah for “confess” originally meant “to throw or cast” as in shooting arrows (Jer. 50:14), casting stones on (Lam. 3:53), or throwing down the might of nations in conquest (Zech. 2:4). It also was used for praise/thanks to God, confessing (acknowledging) His name (1 Kgs. 8:33, 35). It appears often for acknowledging His worthiness (Ps. 44:9; 99:3). And so it also was a natural word for another kind of acknowledgment, confessing one’s own or others’ unworthiness (Dan. 9:20).

Second, he forsakes sins. Along with a clean breast is a clean break. The attitude is to gain not only forgiveness, but following of the Lord. Some want the first, but grasp for it as a free pass into an ease of mind with which to continue into a new step of folly. They are not talking God’s language. It is God’s law (word) that one must tune his ear to, not flaunt his own laws before God (cf. 28:9).

The word “forsake” (aseb) meant “to leave, loose, depart from.” It occurs for Joseph leaving his garment in the temptress’s clutch (Gen. 39:12, 13), a lion leaving its lair (Jer. 25:28), loosing oneself from folly and wanting nothing to do with it (Prov. 9:6). Other instances are forsaking cities to live some other place (1 Sam. 31:7), abandoning idols (2 Sam. 5:21), parents deserting their child (Ps. 27:10), or a doe abandoning her loyalty to her young (Jer. 14:5).

In Proverbs 28:13 the idea is as clear-cut about leaving sin as the same word about forsaking righteousness (2:13). It is like the vivid instance in Isaiah 55:7. There a thirsty person who comes to the gift God supplies (1), listens to mercies that he might live (3), and seeks the Lord and calls on Him in prayer (6). He forsakes his evil way and his thoughts, and makes an “about face” toward the Lord to gain His abundant pardoning compassion (7).

No merit of works attaches to this forsaking (cf. John 6:44, 65; Eph. 2:8–9). It is of God’s grace that gives without money and without price (Isa. 55:1). In that same passage grace is clear in the picture of God giving rain and snow to make the earth fruitful, an analogy to His word also changing people to give them fruit in joy and peace (10–13).

God’s compassion in forgiveness appears in many descriptions in His Word. One reads of its depth, as God treads sins under His feet and casts them into the depths of the sea, so to speak (Mic. 7:19); sin’s disappearance, as God blots it out as a thick cloud or dense mist (Isa. 44:22); God’s disregard of it, as He casts it behind His back (Isa. 38:17); the duration, never to be remembered (Isa. 43:25); its distance, as far as the east is from the west (Ps. 103:12); the doorway to forgiveness, by confession (Ps. 51; Prov. 28:13; 1 John 1:9); the deed guaranteeing pardon, the very faithfulness and justice of God (1 John 1:9); the demonstrations of it (often, as in Ps. 51; Matt. 18:21–35; Luke 15:11–32); the destiny of those forgiven (Eph. 2:11ff.; Rev. 21:1–22:5); and the direction to take as a person rejoices in God’s forgiveness, his own forgiveness of others (Eph. 4:32).

What principles are posted for people of prayer in Proverbs 28? First, the point continually true for prayer in Proverbs recurs—the attitudes in all of one’s life contribute to effective prayer. Second, power in prayer is, as always in Scripture, very closely in harmony with listening to God’s word to obey it (9). Third, resisting God by holding on to sin does not invite success but failure (13a). If persisted in without eventual repentance, as in the unsaved, it summons disaster beyond one’s imagination. Fourth, confession of sin and also one’s servant role to give God His rights is one of the great keys of a righteous life. It is good to learn it right away, insist on it continually, and close life with it.

Proverbs 30:7–9

Priorities to Ask for in Prayer

Two prizes to seek in prayer find expression in 30:7–9. These appear in the words of Agur (1), whom students cannot identify with clarity today. Agur frames the prayer in a flow of worship exalting God— His sovereignty in knowledge, His sufficiency, and the safety He can give over sin.

The Sovereignty of God (1–4)

Man’s inability (1–3). First, Agur humbly admits his own inability in the field of knowledge about God. His name means “the gathered,” as proverbs mention gathering elsewhere (6:8; 10:5). Some say that the name means “the collector,” that is, a person adept at gathering, and Agur is living up to his name in expressing his gleaning of wisdom.

He frankly acknowledges his own lack of understanding, possibly meaning in spiritual truth in himself, apart from God’s revelation. This is reasonable, since he defines that he means “the knowledge of the Holy One” (3), and soon mentions “Every word of God,” so sufficient that men are unable properly to add to them (5, 6).

God’s infiniteness in ability (4). Using a series of questions, Agur points to God, who in His power alone has been able to do certain things. He gives three exhibits.

(1) Who compasses heaven and earth (4a)? God has ascended into heaven and descended to earth, having access to all of creation (cf. also the order in Eph. 4:9, 10). Agur’s question can rightly have only the answer “God.”

(2) Who controls wind and waters (4b, c)? Agur was adept to write in picturesque grandeur of his God. He depicts Him as gathering the wind in His fists, showing His control over it, a feat infinitely beyond man. It is like the line in the song, “He’s got the whole world in His hands!”

A second picture is that of God having wrapped the waters in His garments. These are probably the waters of the clouds, mists, seas, streams, and ice caps. All are so fully under His management that Agur can describe them as bound up in His “rain proof ” apparel, as one would hold something of value within a fold and tie of his robe, completely subject to his control. Such infiniteness casts God in an image so great that He looms as a towering giant over His creation. Agur thought, before the writer of the modern song did, “How great thou art!”

This was the God he knew, to whom he soon would utter his prayer.

(3) Who has created the earth (4d)? God! He established all the ends of the earth (cf. Job 38:4, 6; Prov. 8:29).

God’s identity (4e). After a description of majesty pointing to but one answer, Agur asks the question that is the bottom line. The obvious answer should come with a resounding shout, God! “What is His name or His son’s name?” The name reasonably has the connotation of a name conveying His reputation, honor, or greatness matching such infinite majesty. Many names, already seen, would answer this, as Jacob’s early and varied conception of his God (Gen. 49:24, 25).

Mention of “his son’s name” is not likely to be idle, but already informed to some real degree. The idea that God has one He can call His “son” can relate well to Psalm 2:6–8, 12. As the “Holy One” here (30:3), God has a “Holy One” who will not suffer corruption (Ps. 16:10), though men do. David also had perceived a distinction between the Lord and “my Lord” (Ps. 110:1). The line of truth would reach on to Daniel’s dream vision of the Ancient of Days (God) giving the kingdom to one like a son of man coming on the clouds of heaven (Dan. 7:13, 14).

As to the identity of the Holy One and His son, Agur says “Surely you know!” He may be challenging one purported to have a lot of knowledge, who ought to know the answer through revelation by now. Or Agur, thinking in several phrases of God, who has knowledge (3), asserts this confidence about God, “Surely you (the Holy One) know.” Only God fully knows the significance of His own name or that of His son.

The Sufficiency of God’s Word (5, 6)

As so often in Scripture, prayer in its context is closely wedded with the strategic place of God’s Word. Here Agur makes three succinct assertions about God’s sufficiency in His Word and in Himself. These form a vital preparation for the prayer following right after them.

He is perfect in His words (5a). Agur is aware of God’s Word, putting his disavowal of knowledge (2, 3) in a context. His ignorance finds choice content in place of its own emptiness. He uses the words of Psalm 18:30 about every word of God being tested. His idea is that God’s Word is pure, authentic, and valuable as gold, after a test, is free of any false material.

He is protecting in His presence (5b). Now Agur cites an example of what God’s words claim that a person can count on. A leading truth, crucial amid life’s insecurities and threats, is God’s sufficiency as a shield. He is safety to those who flee to Him for refuge (18:10). From God’s reassurance to Abram as his shield (Gen. 15:1) forward, the Word had often spoken of God as a shield (Ps. 35:2; 91:4). He is a guarantee of protection within His will.

God’s side is to be the shield. Man’s is to take refuge. Many other words also describe this—trust, wait, hope, seek, call, pray, come to, look to, remember (cf. Ps. 20:7), delight in, and so forth. All are often expressed in prayer.

He is perceptive in His judgment (6). Agur regards God’s words, which are tested, as so sufficient that he issues a caution and warns of consequences should one intrude his own words.

(1) The caution. This is apparently an adding, not in paraphrasing correctly or explaining properly. Solomon and Agur were doing this in the proverbs. Ezra and others would do it in a God-honoring way (Neh. 8:8), and so did true prophets, priests, scribes, and good kings such as David. Rather, the adding is at fault in presuming to correct, disparage, or substitute one’s own ideas contrary to God’s words.

(2) The consequences. Adding to God’s word in a wrong way makes a person liable to God’s reproof. It puts a person in a no-win situation of God’s proof and verdict of “liar” (cf. Rom. 3:4). One ought wisely, as Agur has modeled, recognize that in himself he does not have “the knowledge of the Holy One” (3). This puts each person in a receptive role of humility and submission to what He says.

An illustration of men being proven liars before God came in Micaiah’s day (2 Chr. 18). Micaiah spoke God’s word warning of defeat in battle for Ahab and Jehoshaphat, and the false prophets counselled against God’s word. Ahab was mortally wounded, his army routed, and the false prophets proven liars. After this life, even far greater consequences attend those who rejected God’s word and added their own as their authority (cf. Ps. 1:5; 73:17–20; Rev. 22:18–19). God is aware of everything (Prov. 15:3), so His perception will be unerringly sufficient to support the right judgment.

All that Agur has expressed of God’s sovereignty and His sufficiency sets the context that gives meaning to his prayer about safety.

The Safety in God (7–9)

Agur is referring to his prayer.

The plea for this safety (7). In light of sensitivity to God’s judgment, the prayer shows a priority about what is really important to seek. Two things form the content of Agur’s petition. He beseeches God to grant these in view of his death, and the accountability then for fidelity to the words that count. Here is a prayer to prepare himself to give a good account.

The particulars of this safety (8, 9). Moved by a fervency to press two paramount burdens in prayer, Agur reflects his sense of values. He gets right to the heart of what is worthwhile.

(1) Freedom from treachery (8a). He asks to be kept safe (for God is a shield, a refuge, 5) from deception and lies. This touches life at its essence, for it spans the whole of experience in a quest to be guarded from falsehood and kept in truth. Everything a person thinks, says, and does comes under that over-arching passion.

What sin does a person commit that is not at its core a lie and a denial of God? To break any of the ten commandments (Ex. 20:3–17) is to choose a lie rather than God. This is true in giving allegiance to a false god (a lie); worshiping any graven image (a lie); taking God’s name in vain (a lie); denying the sabbath against God’s truth that it is to be kept holy (a lie).

The list goes on: dishonoring parents, acting against God’s truth (a lie); murdering, de-valuing what God values (a lie); adultery, denying God’s and others’ rights, and purity (a lie); stealing, denying another’s rights (a lie); bearing false witness (a lie); and coveting what is your neighbor’s, undercutting his rights (a lie).

What Agur prays fits with the words of the greatest man of prayer and the One who claimed to be “the way, the truth, and the life” (John 14:6). Jesus said, “you shall know the truth, and the truth shall make you free” (8:32). The truth, far more than Agur realized in his day, centers in the Son of God (Agur had asked about God’s “son,” however, Prov. 30:4). He sets men free (John 8:36). The truth sets free, lies entrap (cf. Prov. 30:6).

This basic passion in prayer leads on quite naturally to a second part of the prayer, or really an enlargement on the same petition.

(2) Freedom from temptations (8b, 9). Agur longs for the God answering prayer to keep him from the extremes of poverty and plenty. His motive is clear. He wants neither to be a deceitful stumbling-block resulting in shutting God out of his life. He pours out his heart in the two possibilities, seeking God’s shielding. In both parts of the prayer, he still keeps in view the deception and lies of verse 8.

First, he prays about plenty. He asks only for the food he needs (cf. 15:17). His fear is that he might be full, smugly sufficient in things, and use riches to gratify selfish ends. Then, he could deny his need of the Lord. He discerns the treachery to which he is prone as a sinner; he could be guilty of mouthing the insult, “Who is the Lord?” If every believer prayed this prayer, meant it with all the heart, and took God only as His wealth, it could help impact the world.

Second, Agur prays about poverty. The man who said he knew so little (2) reflects a profound discernment. He grasps the possible treachery in poverty. He could become bitter, blaming God, or yielding to ungodly devices to cater to his needs or greeds. This would be lusting to glorify self, not trusting to glorify God. Like the writer of 15:16, Agur is convinced that it is better to have little with the fear of the Lord than to have great riches and turmoil with it.

In a day when many are rolling in wealth and others languishing in poverty, the prayer is sobering. The concerns are significantly relevant. Like the writer of Psalm 90:12, Agur wants God to teach him to number his days that he might apply his heart to wisdom.

Agur discerns two perils that can occur in poverty. One is treachery against others in theft. The other is treachery against God in profaning Him by blaming Him or belittling His ability to provide.

He ends his prayer wanting to be shielded from misusing the name of God. The majesty he saw in God’s sovereignty (4) and in His sufficiency (5, 6) impact him as he is in prayer.

Here, finally, are principles that conclude prayer passages in Proverbs. First, it is good, as in Agur’s practice, to pray out of a deep sense of one’s own inability, but of God’s great ability. Dwelling much in Scripture on God’s sovereignty and sufficiency can help in prayer today as it helped this praying man.

Second, the prime place of God’s word informing one’s life of prayer (cf. v. 5) is as one finds it almost everywhere in Scripture. It challenges those who would be much in prayer to be much in the Word.

Third, meditation on the greatness of God in establishing and sustaining His universe can give the praying person a profound sense of His worthiness. Agur honors the great name of the Lord at the close of his prayer. Many Scriptures help praying people see how to praise God for such things as His magnificence in creation and upholding His world (cf. Ps. 146–150).

Fourth, it is wise to learn to pray concerns that praying believers of Scripture press, and seek the godly values they reflect (cf. 7–9). Fifth, it is of deep significance to pause often before we pray and while we pray and ask if what we pray is for God’s truth and against any lie.

No more fitting close to prayer in Proverbs exists than the note on with which this last prayer ends. And yet it does not end, for praying people take it up and carry it on. The passion is never to profane the name of “my God,” but ever to exalt Him!

Prayer in Ecclesiastes

Introduction

Only one passage speaks explicitly of prayer in the book (5:1–7). This will be seen to offer profound counsel for prayer, of great value in itself. However, the book relates to prayer more than this single reference conveys. What is said and its theme in the writer’s purpose can suggest and stimulate prayer in the discerning even where prayer is not directly mentioned (cf. Theme).

The Author

Solomon is the writer that evidence best attests.

The claim is of Solomon. The writer is:

(1) The son of David (1:1).

(2) King over Israel in Jerusalem (1:1, 12).

(3) The probable “preacher” (1:1), meaning a person who summons others to an assembly and speaks to them. Solomon was notable for this, as in the dedication of the temple (1 Kgs. 6).

The centrality of wisdom in Solomon. Solomon better than any other man fits the quest of wisdom (1:13, 16; 12:9), in light of his asking God for wisdom above all things (1 Kgs. 3). What is said of wisdom in the book points to his convictions as in Proverbs: wisdom exceeds folly as light does darkness (2:13); God gives to those He lifts in grace such treasure as wisdom, knowledge, and joy (2:26); wisdom strengthens a person more than ten rulers of a city (7:18).

Many things in the book reflect a wise perspective, fitting Solomon, who was wise. Only a few of the many instances are:

(1) God made an appropriate time for everything (3:1–11).

(2) A person’s welfare is in doing good and seeing good in his work as God’s gift while life endures (3:12, 13).

(3) All that God has done will last forever, that men should fear Him (3:14), and fear of God is the most important value in life (12:13).

(4) Men need to live in sensitivity to God judging all people and every work (3:17; 11:9; 12:14).

(5) It is strategic to draw near God receptively, as in His house (5:1).

(6) It is vital to fulfill life so that one’s death is better than his birth (7:1). A good name according to God’s wisdom prepares for death whereas one cannot prepare for birth. A person came empty but can go out full. It will be well with those who have feared God, but not well for others (8:12; 12:13, 14).

(7) It is valuable to enjoy God’s gift of life with the woman one loves (9:9). This is not with the woman plus other women, as Solomon himself learned. And it is not with a woman whose heart is snares and nets and her hands chains to bind a man in adultery (7:26). Solomon had written much of this (Prov. 6, 7, etc.).

The circumstances of Solomon. Experiments in the writer’s quest of fulfillment (Chaps. 1, 2) fit Solomon’s career remarkably in 1 Kings 5–7 and 10, 11. These are:

(1) His wealth (2:8; cf. also 1 Chr. 22:14).

(2) His servants (2:7; 1 Kgs. 10:5, 8).

(3) His pleasures (2:3, 8; 1 Kgs. 11).

(4) His building projects (2:4–6; 1 Kgs. 5–7).

Assuming Solomon as the author, his rule was ca. 971–931 B.C. Time for the experiments and a considerable search to find wisdom would place the writing well into his career.

The Theme

Key words appear vital in it, such as “vanity” thirty-four times, “under the sun” twenty-nine times, and “I communed with my own heart” seven times. Solomon found vanity (hebel, mere breath, vapor, futile emptiness) in what he learned just under the sun, in natural reflection alone, apart from special wisdom from God giving His values. His experiments proved to be dead-end streets. They showed that apart from God’s guidance, content, and purpose, and sought as ends for one’s own sake, they are a monotony of frustrations. It is like grasping for the wind and coming up with emptiness (1:14, 17). Only God is able to grasp the wind in His fists, that is, control it (Prov. 30:4).

After all is said and done, the theme can be stated positively. It is the conclusion, the bottom line, the counsel that really matters (12:10–14). God’s words of truth by His revelation give the secret of fulfillment, so man’s wisdom is to worship God in respectful awe and obey His values. Another way to put this, wise to learn even in youth, is to “Remember your creator” (12:1). The wisdom from God exceeds the folly of mere human reflection and pursuit (2:13).

The fulfillment in this wisdom delivers its bounties. Solomon is candid about these: God giving an appropriate time for everything if used wisely (3:1–11); ability to do good due to God’s gift while life lasts (3:12, 13, 22); vision to labor for more than just hard work and worldly riches (4:8; cf. 5:13); opportunity for two to join their efforts (4:9–12); the privilege of drawing near to God in His house (5:1); gaining strength, which wisdom bestows (7:18); the confidence that fearing God will have a good end with Him, rather than doing evil, because evil men seem to get away with wrong for a time (8:12).

Another blessing is in having God’s words to help. These are like goads to stimulate obedience, and like well-driven nails that nail down truth and hold life together (12:11).

Even if explicit only in 5:1–7, prayer springs easily to the hearts of the reflective who read the book keyed to fear God in all of life. Here are ways in which what the book says can stimulate prayer for far more than it puts into express words.

Statements of the Book

Possible Prayer

God gave opportunity to explore (2:13)

Praise/thanks; petition for more; intercession that others have it; confession wisdom provokes

God controls what man can do (2:24)

Praise/thanks; petition

God gives wisdom, knowledge, joy (2:26)

Praise/thanks; petition

God made things good in their time (3:11)

Praise/thanks; petition for insight, appreciation

God does works from beginning to end (3:11)

Praise/thanks

God gives gifts to eat, see good in one’s work (3:13)

Praise/thanks; petition for discernment

All God does remains, in His will—sun, moon, stars, etc. (3:14)

Praise/thanks; petition for spiritual fruit to remain

God will judge all men, matters (3:17; 12:14)

Petition to live accordingly; intercession for others

God is the creator (11:5; 12:1, 7)

Praise/thanks

God is to be respected (5:7)

Praise/thanks; petition for wisdom to do this

God gives the days of one’s life (5:18).

Praise/thanks; petition to use these wisely (Ps. 90:12); intercession for others; confession for failure

Every human (except Jesus) sins (7:20)

Confession; praise/thanks for a merciful God; petition for greater overcoming

Statements of the Book

Possible Prayer

Caution is crucial to avoid the immoral person and sin (7:26)

Petition (Ps. 119:113; Matt. 6:13); intercession for others; confession of impure thoughts, acts

God’s judging distinction between the wicked and those who fear Him (8:12)

Praise/thanks

God’s timing (3:1–8)

Prayer in view of this: v. 2, for blessing in the time to plant or reap v. 3, for healing if it is His time and will v. 4, for sufficiency to weep, laugh, etc. v. 5, for blessing in a proper embrace (cf. SS 2:6), wisdom to abstain to seek God (1 Cor. 7:5) v. 7, for wisdom on when to keep quiet, when and what to speak v. 8a, discernment of when, who to love, to hate (cf. Ps. 5:5; 11:5) v. 8b, wisdom on when, how to war, and for God’s help as often for David

God’s cheer in life (9:7)

Praise/thanks for opportunity; petition for grace

Statements of the Book

Possible Prayer

Enjoying life with a woman (9:9)

Praise/thanks for God providing her; for individual aspects; petition for wisdom toward her (cf. 1 Pet. 3:7); intercession for her guidance

Living with vigor (9:10)

Praise/thanks for the privilege; petition for guidance, strength (cf. Ps. 138:3; Col. 1:11)

Experiencing calamity (9:12)

Praise/thanks for God’s sufficiency; petition for help in an hour of need

Wisdom rather than a ruinous way (9:18)

Praise/thanks that it is so; petition for wisdom where needed (cf. Ps. 90:12)

Sharpening to be effective (10:10)

Petition for wisdom to discern when to sharpen things, how to increase proficiency

Gracious words (10:12)

Petition for gracious words (cf. Ps. 19:14)

Provision to meet needs (10:19)

Petition for money or goods to supply needs (Matt. 7:7–11; Phil. 4:19)

Live fulfilling youth, sensitive to God’s appraisal (11:9; 12:1)

Praise/thanks for good things; petition for right moves; intercession for others; confession of sin

Bottom line in life: fear God, obey His word (12:13)

Praise/thanks in respect; petition for guidance; intercession for others

The Outline

An overall structure of the flow of thought in Ecclesiastes is as follows. This helps one to see where the prayer of Chapter 5 fits in the overall thought.

I.   The Problem of Man’s Incompleteness (1:1–3)

II.  The Proofs of Man’s Incompleteness (1:4–6:12) In 5:1–7, for example, a person can think and act against the completeness God can give by coming to Him with false attitudes in prayer. The writer shows, though, how to avoid this.

III. The Principles in Solving Man’s Incompleteness (7–12)

IV. The Perspective for Man’s Completeness (12:13, 14)

Now attention can turn to the one definite prayer passage in the book.

Ecclesiastes 5:1–7

Prayer that Respects God

Wise counsel cautions those coming to God’s house to bring a receptive, respectful spirit. The focus is on hearing God and praying to Him in the way that delights Him. Jesus spoke somewhat similarly of praying in a spirit that pleases God (Luke 18:9–14).

Readiness to Hear from God (1)

The caution in coming to His house. Sage advice summons worshipers to guard their motives as they approach. Let them reflect on this being God’s house, and they His guests.

The consideration within His house. Not only when approaching, but while in God’s sanctuary, worshipers need wisely to make sure of one thing. It is to draw near to hear God, and act sensitively as tempered by a true hearing, to delight Him (Prov. 15:8b). It is not to come to offer the sacrifice fools present, an abomination to God (Prov. 15:8a; 21:27; 28:9). God is far off from the wicked (15:29), appraising their gifts not as inviting, but insulting, for the gifts are the insincere offerings of “fools,” those loyal to a value system He hates.

To “hear” is, as in Proverbs 2:1–4, to have the heart and ear open to God’s wisdom in His word and God who gave it. Fools may pretend coming to God, but their ears are turned away from hearing the Lord, their worship a mockery (Prov. 28:9).

Genuine hearing is an utter necessity for effective prayer.

Respect in Hearing God (2–7)

These verses define pure worship that gets God’s ear. He looks for three elements.

An avoidance in one’s words (2). The person respecting God, not just grasping to gain a selfish advantage, avoids empty words in two ways.

(1) Those through a spirit of rushing. Haste makes waste. Words that are cheap ring hollow, not holy, as God discerns reality. One coming in haste, without sincerity in forming and meaning his worship, devalues God as just someone to be used at the impulse of lust to gratify one’s own ends. This cheapens God, is a slam at His honor, wants Him only as a “grab-bag,” not as God. In effect, it savors the profits He can confer, but has no longing for the Person He is. Worldliness desecrating His very house is the problem, a dead and rotten counterfeit of worship.

(2) Those with a spirit of rashness. God detests in the person self-serving impulse, not interaction in hearing what He says. The so-called worshiper’s own thoughts occupy him, in the vacuum of values that drive him, rather than thoughts God gives, that transform him. He traffics in prayer to angle for his own agenda, not to submit to God’s and bring his thoughts into captivity to obey Him (cf. 2 Cor. 10:4, 5). Rashness, not receptivity, reigns over his prayer.

If a praying person can avoid such selfishness, he has a better possibility of getting God’s hearing.

An awareness in focus on the Lord (2). Rather than coming to God’s house to throw his weight around and fill his want list, the worshiper needs to realize where he is. He is supposedly in the presence of God, who is not a servant ready to jump at his bidding. This is the house of God. And this God, highly exalted, Lord of all, is in heaven, the praying person on earth. An awareness of His Godhood and glory is a prime starter for effective prayer, for true prayer is not ordering God into conformity with his plans, but openness for God to manage him in consistency with His will.

Jesus, when teaching how to pray, said, similarly, to come with this awareness of God’s glory. “Our Father, who art in heaven, Hallowed be Thy name . . .” (Matt. 6:9).

Coming in submission, the counsel continues, “therefore let your words be few.” The idea is probably not strictly abbreviation in prayer, that is, all prayer must be brief. The point is giving allegiance to God, respecting who and how great He is (“fear God,” v. 7). Solomon himself prayed more than a few words in temple dedication (1 Kgs. 6). Other Scripture prayers reach some length (Ex. 15:1–18, etc.). Jesus would pray all night (Luke 6:12). Prayers, whether short or lengthy, need to be sincere, surrendered, thoughtful, and reverent. This avoids a fool’s empty flippancy and conceit thinking that God will hear him for his many words (v. 3).

An aim to keep prayer true to the Lord (3–7). Such a motivation finds expression in four currents of priority.

(1) Curtail personal gullibility for other things (3). Those who pray can be lured away from the real thing by letting themselves be susceptible to dreams. They so easily fall prey to their own visions in place of the vision of God in His word, which can give light guiding their prayer. This “revelation” may snatch their loyalty, instead of their being held fast by the wisdom God has legitimately revealed.

Not only should human presumption be refused, but the many words a fool can think up and pour forth. His own philosophy replaces God’s, or is a dominant stream polluting it. The solution is to pray giving priority only to God’s Word as the bureau of standards.

(2) Complete promises made to God (4, 5). When one engages in a prayer vow, pledging some faithfulness to God, he ought to honor it to its fulfillment. And he should do it promptly, not in procrastination or insincerely devaluing its importance because a crisis that provoked it is past. Here, the value of honoring the prayer promise is underscored in three ways. First is the directive not to be tardy in it; second, to pay it; and third, not to pledge it at all if not committed to be respectful all the way.

All of this shows that prayer in hasty words (2) may be, among other things, in a vow. It also shows that God sets a premium on one’s words being truthful, as God’s words are (cf. Prov. 30:5). The person whose words cannot be trusted about what he will do for God has no valid assurance for his words asking God to do things for him.

(3) Control both the lips and the life (6). When a person comes to God in prayer, he needs to guard his speech against sin. Sin can invade in so many ways—here in hasty, impulsive words, even in reciting a dream or a vow. Other ways are in asking for selfish things, praising God insincerely to work some angle, confessing sin without genuine repentance (cf. Prov. 28:13), and so forth.

Another way words can be ensnared in sin is in a cheap attempt to beg out of responsibility to God. One can make a voluntary offering to a priest as God’s servant. Then he does not carry it out, and the priest as God’s messenger, or else another he sends, confronts the maker of the vow. The person who voiced the promise mouths his evasion instead of being true to his pledge. “Oh, it was a mistake.” God is angry due to the person’s insincerity and cheapening of Himself and His servant, and can bring failure on the false worshiper’s work.

The point is obvious: control the lips in what they promise and the life in what it fulfills. For the praying person, this is a way of blessing, an avoidance of blight.

(4) Center on fearing God (7). This is, as 12:13, the message of the book in a nutshell. If one does have a proper fear toward God, this respect for His glory will be his path of wisdom. It will help him avoid sins spawned in dreams and words that are the delusions of mere human fancy.

Principles of prayer permeate 5:1–7. First, it is healthy for the person going to God’s house to worship to prepare his heart expressly as he comes. One can come with the focus more on listening than on loading God with his own agenda. The prayer about concerns is legitimate if genuine, but the great priority is to meet and submit to God. Second, it is vital always to nourish an attitude of deep respect for who and where God is as one prays. This is a great assist against any spirit of the upstart, the irreverent, the person smitten with the “give me, give me” virus.

Third, while long prayers can be godly if motives are kept right, so can short ones. It is wise to keep a close rein on the mind and the tongue, and deliberately choose words that come right to the point. Prayer can be weighed as to sincerity and submission to God.

Fourth, a prayer promise is an example in which one needs to watch words spoken to the Lord. A person can be sure he has thought through on what he says, that his intentions are pure, and what he pledges he will take care of. This is just as he counts on God to take care of His part in responding to prayer. He thinks not just of what he will get out of prayer, but what God will get, and makes the latter a priority.

Fifth, when a person fears God, this godliness that governs motives has a way of surfacing in prayer and in all facets of the life. And the power this gives to prayer is encouraging. God Himself promised through a man He sent to confront Eli: “. . . those who honor Me I will honor, and those who despise Me will be lightly esteemed” (1 Sam. 2:30).

Sixth, the person whose prayer is guided by fearing God (5:7) does this with a warm sensitivity to obey what God’s Word says (12:13). This protects against bogus concoctions through such means as human misunderstandings apart from the Word, and dreams. The truth sets one free to give glory to God.

Prayer in the Song of Solomon

Introduction

Seeing prayer in the Song of Solomon depends on one’s view of the book’s purpose and characters. The love between a man and woman is taken by some as an allegory of God or Christ and God’s people. In such a view, the bride’s words to the bridegroom are seen as prayer affirming the Lord’s loveliness and affections, praising Him, and petitioning Him. But suppose the book describes love feelings and compliments of a man and a woman as God desires in pure marital love. Then conversing is with one another, and prayer to God is not the point. This view best fits the evidence.

More on this issue is reserved until discussion of the theme. First, a focus on the authorship and characters is basic.

The Author

Some say Solomon, some critics suppose an unknown writer after Israel’s exile, and others believe an unknown author from northern Palestine who was antagonistic to Solomon. The last explanation assumes a pure shepherd in love with the girl and Solomon trying to seduce her in his luxurious royal court.

More compelling reasons attest Solomon as the author and valid lover of the woman. The so-called “shepherd theory” seems forced into the book by unnecessary and strained interpretations. These build on an assumption that Solomon’s womanizing (1 Kgs. 11:4) would render him unfit to write of genuine love.

Here are reasons favoring Solomon as the writer and the bridegroom.

(1) The book casts Solomon in a good light. He is mentioned by name (1:1, 5; 3:7, 9, 11; 8:11, 12). The title “king” appears (apparently for him) three times (1:4, 12; 7:6), and his “crown” is in view (3:11), as is his wedding procession (3:6–11). That the book is ascribed as Solomon’s (1:1) puts him in a favorable role. It would be unnatural after this to portray him as a villain plotting to intrude to secure another man’s woman.

Usually those who deny Solomon as author say, without proper evidence but conveniently, that 1:1 was a later addition.

(2) The book abounds in details that fit Solomon’s career. The “crown” on his wedding day (3:11) is one; another is his bed of cedar from Lebanon (3:9, 10); sixty queens and eighty concubines are mentioned (6:8), which are far short of the 700 wives and 300 concubines Solomon had later (1 Kgs. 11:3). The group in 6:8 might be hold-overs from David’s reign. Also, though it is not His usual practice, God sometimes still uses a person to teach others lessons when his life is not what it should be, as He used Samson. Many have held forth truth though their lives were flawed, and God did not condone sin.

If a different, shepherd character is the main lover, against Solomon, how would he be at home in the royal court atmosphere so obvious in the book?

(3) Solomon’s skill preeminently qualified him to write the book. Literary features reveal an ingenious poet, the subject matter requiring a fine expertise. Solomon had the ability to write. He composed 1,005 songs (1 Kgs. 4:32), had extraordinary wisdom (1 Kgs. 4:30, 31), and knew nature (4:33) as the Song depicts.

The words used suggest Solomon, naming at least fifteen animals and about twenty plants.

It is no valid argument against Solomon that many main words of Israel’s spiritual life are absent here—Yahweh (Jehovah), Adonai, El or Elohim, ark of the covenant, mercy seat, temple, offerings, blood, priest, atone, truth, covenant, bless, sin, wisdom, grace, law, glory, righteousness, holy, pray, call, confess, and so forth. The same problem could eliminate any writer. A better conclusion is that the unique subject matter, the joy of wedded love, calls for its own special words and makes others unnecessary.

(4) The book was written in peaceful times, as Solomon’s. Shepherds wander unhindered with their flocks (1:7, 8), country homes are supplied with provisions (7:14; 8:2); people are free to take pleasant country strolls (2:3); people are singing (2:12; 8:13).

(5) The book is remarkably similar to other writing probably by Solomon. One can compare: Proverbs 6:31 with Song 8:7; 5:3 with Song 4:11; 7:17 with Song 4:14; 2:9 with Song 4:9; 1:28 with Song 5:6, and so forth.

Solomon fits the positive evidence better than any, and as has been seen, the moral problem is not without answer if he wrote earlier in his reign (possibly ca. 960 within the span of 971–931).

The Theme

The book is a refreshing description of a man and woman who love one another purely and experience the joys of wedded life as God desires. Solomon and a Shulammite or Shunammite woman (6:13, from Shunem, 2 Kgs. 4:8, a town in Issachar, 1 Kgs. 19:18, 3 miles north of Jezreel) are usually the speakers. Each vividly pictures the marriage partner as various lovely things. The woman is a saffron flower and lily (2:1, 2), the beloved bridegroom an apricot or apple tree (2:3). Similarly, Israel is elsewhere described as a vineyard (Isa. 5:1–7), root and blossom (5:24), an olive tree beautiful in fruit and form (Jer. 11:16, 17). And God depicts Israelites as having been a beautiful flower at the head of a fertile valley before He had to judge (Isa. 28:1–4).

Some have insisted that descriptions speak of Christ. For example, Christ is the Rose of Sharon, the lily of the valleys (2:1). While Christ is more beautiful than any flower, and should be recognized where Scripture legitimately presents Him, to put Him here is to mislead oneself and others. The bride is describing herself in 2:1, the responding bridegroom admiring her in 2:2. Reference to the two lovers in marriage satisfies the passage, just as the bride is pictured as a “garden” (4:12), compared with various plants (4:13, 14), and her beauty is often in view (4:1–7; 5:9; 6:2, 4, 10; 7:1–9). So is the bridegroom’s, as the bride adores him (5:10), describing his lips as lilies (5:13).

“May he kiss me” (1:2) has been applied to Christ. However, nowhere in Scripture does Christ kiss the believer, though people are to kiss the Son or do homage to Him in worship (Ps. 2:12). “Your love is better than wine” (1:2) refers to the bridegroom, Solomon in this case, not to Christ, though indeed Christ’s love is better than any enjoyment. Other details here, as often in the book, do not fit Christ well. Here, reference to maidens fits palace maidens supporting the bride (1:3).

Other details do not realistically fit Christ. For instance, “My beloved is to me a pouch of myrrh which lies all night between my breasts” suits a normal human lover, in purity. It does not speak directly of Christ (1:13). The point is the fragrance of the loved one in proper marital embrace (cf. 2:6), as marriage is honorable and the bed undefiled (Heb. 13:4). God counsels proper sexual intimacy in the appropriate time (Prov. 5:15–19; 1 Cor. 7:4, 5), and the Song celebrates this joy in life.

When the bride says that the bridegroom “has brought me to his banquet hall, and his banner over me is love” (2:4), she means her husband. Christ is not in view. The woman needs to be sustained with raisin cakes and apples, is lovesick, and longs for her lover’s embrace (5, 6). These details are forced if referred to Christ just to have the passage speak of His love for the believer. Once the interpretation is recognized, one can say that the same general principle is true perfectly in Christ’s case. God compares His love to His people with a bridegroom loving his bride (Jer. 2:2; Hos. 2:14–20), and Christ loves believers (Rev. 1:5).

An outline is not vital here in light of the book’s silence as to prayer (cf. below).

Absence of Prayer

In light of the direct intent in comments bridegroom and bride exchange throughout the book, prayer to God is not the point. Prayer is not mentioned in any form in the Song, as it is not mentioned in the Book of Obadiah. Not only is prayer not a subject here, but the book never refers clearly to God (cf. 8:6, “mighty flame,” not “flame of the Lord”), as the Book of Esther does not. This study has already pointed out (cf. Author) many key words of the spiritual life that are not necessary to convey sexual delight.

This does not deny that prayer is vital in glorifying God in human love. Nor does it convey that the bride and bridegroom here are worldly, failing to refer to prayer as a part of their lives. It just means that the great focus is on their theme. All books of Scripture need supplementing by other Bible books as one relates God’s truth with overall balance.

At the same time, believers at any time after these lovers can integrate prayer often in their own experience of facets the book describes. A heart fixed on God can orientate all things to God (Phil. 4:6), whether one finds mention of this in a particular writing or not. For example, here are details of the book the believer can find easy to turn into prayer today.

(1) Petition. May God keep my love, our love in His purity, free of impurity as in adultery (cf. Ps. 19:13, “Also keep back Thy servant from presumptuous sins; Let them not rule over me. . . .”).

(2) Petition and intercession. “Lord, keep my time, our time together under Your constant guidance and safety as we enjoy this trip into the country. Help her (or him) in every detail of it.” The excursion in the countryside appears in 2:10–14, and prayer would be very fitting for those who seek God’s blessing in every part of life.

(3) Petition and affirmation. “Give us wisdom and strength to exalt You together in our embraces and in all our experiences.” Psalm 34:3 and 1 Peter 3:7 are relevant. Also, God-minded lovers can seek His wisdom as Solomon did early in his career (1 Kgs. 3; Ps. 119:33), and His strength (Ps. 138:3). Or they can pray affirming that God is their strength (Ps. 18:1).

(4) Thanksgiving/praise. This would always be eminently suitable for God’s provision of delightful, pure love, and every other bounty that makes the experience possible. Later, Solomon would drift, and not have a good conscience to enjoy God due to giving way to lust and idolatry (1 Kgs. 11).

(5) Petition, intercession, and confession. The “little foxes that are ruining the vineyards” (2:15) are usually seen as picturing little annoyances or frictions. These can work grief against a sweet experience of marital love. Prayer would be very pertinent for a person who prays about everything and seeks God in all his (or her) ways (Prov. 3:5, 6). A petition could be, “Help me grasp what is causing tension that robs us of the joy we have had together, and deal with it in Your way.” An intercession would be the same, but in advocacy for the other person, or in prayer for counseled couples who are beset by grievances. Confession, to God and to the partner, is crucial for offensive attitudes, words, or acts. Solomon knew about this (Prov. 28:13).

(6) Intercession is continually strategic for God’s care of the beloved, even when the lovers are apart, as sometimes in this Song (3:1–3, etc.).

(7) Petition for keen sensitivity to be thoughtfully caring in love is always appropriate. Gracious gestures to be considerate in looking out for the best interests of the loved one appear in the book (2:7; 8:4, etc.). Prayer is meaningful in this: “Lord, give me greater tenderness to be considerate, to think of ways to help my beloved.” Or, “Lord, as I speak of his (or her) needs to others, temper my attitude and words to be loving and truly supportive, and move others to take this in a loving spirit and do what they can.”

(8) Question. Prayer in Scripture is often in this form. Here, questions fit very well. “Oh, God, what is Your will in the way we spend our time together, at home, on a trip, wherever? How do I communicate a balance in the different facets of the lives we share? For instance, when should I (or the one I love) suggest abstaining from our physical intimacy for a time to give ourselves to prayer (cf. 1 Cor. 7:5)? And Lord, how do I best do this to encourage ‘agreement’?”

The list of relevancies for prayer about details even where the Song does not mention these could go on. They easily occur to the person who relates the Song to God’s will and other Scripture tutoring in this. The Song mentions things other Scripture does not, which are of vital importance. Other Scripture teaches many details the Song does not, which are also crucial. It is important to live a balanced life integrating facets that are God’s delight for His people.

Prayer in Isaiah

Introduction

One hailed as the greatest of God’s writing prophets focuses on themes that exalt God. He has much to say about the perfection true of His Person, the panorama of His plan for His people, and the pertinency of prayer to Him.

The Author and Date

The book was written by Isaiah (1:1), whose ministry stretched at least from King Uzziah’s death in 740 B.C. to the days of the wicked King Manasseh after 686. This prophet proclaimed his message during the careers of Kings Uzziah, Jotham, Ahaz, and Hezekiah in Judah. His name means “The Lord is Salvation,” and he shows often that only God can save, salvation being in no other.

B. A. Copass rated this servant as in the title of his book, Isaiah, Prince of the Old Testament Prophets. Merrill Unger, in his Introductory Guide to the Old Testament (p. 311), claimed, “He is the greatest of the Hebrew prophets and orators. For splendor of diction, brilliance of imagery, versatility and beauty of style, he is unequalled.”

It is known of this Isaiah that he had familiar interviews with Kings Ahaz (Chap. 7) and Hezekiah (37). He was historiographer at the Judean court during Jotham’s reign, and wrote accounts on the reigns of Uzziah and Hezekiah (2 Chr. 26:22; 32:32). He was married and his wife a prophetess (8:3). They had two sons, Shear-jashub meaning “a remnant shall return” and Maher-shalalhashbaz signifying “haste ye, haste ye to the spoil” (7:3; 8:3). The names were representative of events for Israel, the first pertaining to comfort in God restoring Israel from exile, the second of calamity in God sent in using Assyria’s invaders to plunder Israel (721 B.C., cf. 2 Kgs. 17).

The Background

Prayer in the book fits in a setting before and after the final wreckage of the northern kingdom by Assyria (721). Greater focus is on the southern kingdom, which continues in widespread sin, that is taking the people down the slope to ruin as well, yet to come in 605–586. Jeremiah and Ezekiel would describe it later in their day, close up.

Many chapters of Isaiah’s message portray in full or in some verses judgment that sin must exact on Judah (2, 3, 5, etc.). Many also describe in glowing colors the glory God will give in restoring His people to their land with both temporal and spiritual blessing. Joining this is detail about the Messiah, His redemption, His royalty and various blessings for His people (9:6–7; 11; 24–27; 35; 49; 52–53; 54; 60–61, 65–66, and others). Isaiah’s message describes the failure in sin, the death of the Messiah to bear that sin (53), and hope for blessing to be realized (40–66 overall). The glory reaches all the way to God’s creation of a new heaven and new earth (65, 66).

The strategic intermeshing of prayer in all of this is reserved for the section on the “Theme.”

Spiritual background is at the heart of Israel’s problem. In this, prayer would be of utmost importance. God had forbidden His people to make any image of Him, or to worship any god (Ex. 20:4, 5; Deut. 4:15–19). But they dotted the land with idol altars. Solomon even set up altars for pet idols of his many wives (1 Kgs. 11:1–11), and Jeroboam I made idolatry the northern kingdom’s official worship (1 Kgs. 12:28–33). The chain of sin from these forward dragged Israel down to ruin.

With the idolatry, every sin Israelites then could imagine fixed its loyalty on their hearts. Isaiah mentions sickening examples (cf. 1:4, 15; 58:3, 4; 65:11; 66:3, 17, etc.). In contrast to these, their Redeemer and King would establish a kingdom of righteousness, purity, truth, and peace.

The Theme

It is prophecy about punishment of Israelites for sin, yet future blessing through the Redeemer and King (the Messiah). The primary focus of Chapters 1–39 is on judgment, though with some windows of blessing; then Chapters 40–66 chiefly depict eventual glories of the kingdom, with some reflections on the sin rampant at the moment.

Prayer permeates the book, appearing in every major section, sometimes several times, and in more than thirty of the sixty-six chapters. Prayer is integral in dealing with sin, and in relation to the future blessings. What God will fulfill as His sure prophetic plan is at times in essence the appeal God challenges men to make in prayer (cf. 45:11; Jer. 33:3ff.). He is prepared to work it all out.

Three introductory thoughts with regard to prayer in the book need to be kept in mind.

The comparison with Jeremiah. Isaiah’s own personal prayers do not appear as often as Jeremiah’s. But this is not difficult to understand. Jeremiah mentions far more details of his personal experience, even his direct interactions with God.

Still, Isaiah gives readers glimpses of his effectiveness in prayer. We read, for example, of his confession and cleansing as well as his sense of God’s glory and his commitment to speak His message (6). We follow Hezekiah’s messengers to Isaiah’s home to request his prayer for God’s help against Assyria’s threats. In this scene we see a potent efficacy before the divine throne (37).

The conditions he gives in prayer. Not only are conditions to effective prayer obvious in the meeting with God in Chapter 6. Throughout the book, also, the prayer passages display why God will not hear prayer and conditions on which He is pleased to hear (1, 58, etc.). As one meditates on the passages in the exposition, the impact of this can be life-changing.

The convictions surrounding prayer. Isaiah gives convictions from his experience and message that can assist effective prayer. These focus on many keys to a godly life also found in other Scripture. They also reflect things with which prayer fits in its own setting as Isaiah relates it.

The Spiritual Aspect

The Verses

God’s glory

6:1–4

God will not give His glory to another

48:11; cf. 41–48

God has great prophetic plans

46:9, 10

God meets one who rejoices in righteousness

64:5; cf. 48:18–22

God’s holiness

6:1–4

Sins turn God from prayer

Chap. 59

Genuine worship a priority

Chaps. 1, 58; opposite of 29:13

Walking in light a priority

2:5

Faith a priority

7:9; 23:3; 26:3; 30:15; 40:29–31

Thirsting to come, drink, a priority

Chap. 55

Peace comes with obeying God

26:3

Joy in the Lord

12:3

Prayer a key in a crisis

Chap. 37

Fruit God’s aim for believers

5:1–7; 55:6; 63:10

Only Messiah effective for sinners

59:1, 17; cf. John 14:6; Acts 4:12

Hope of final success through Messiah

Chaps. 42, 49, 52–53, etc.

God’s wisdom, power

Chap. 40

God is sure to win

Chap. 66

God has revivifying power to work fruit, blessing

35:1–10

God’s future care encourages trust

49:14–26

God’s people will be beautiful in reward

Chap. 28

The Spiritual Aspect

The Verses

Humility before God

2:12–17; 57:15; 66:2

God has a house of prayer

56:7 (twice)

Prayer joins with fasting

58:2

Prayer has conditions

58:9

Confess and be cleansed

Chap. 6

Confess others’ sins

64:5–7; cf. Dan. 9:4–19

Go give God’s Word

6:8; 7:3; 9:1–4; 20:1, 2

Respect God’s Word

66:2

God’s Word is Prayer’s Answer

37:6, 7, 21–35

God’s Word the basis of blessing

Chap. 55

Thanks for God’s bounties

62:9; 63:7–19

Prayer as a question

63:17

Intercession for Israel

33:2; 37:4; 3:16, 17; 64:8–12

Intercession for God to work as formerly

51:9–11

Intercession for Hezekiah and Israel

37:4

Petition for guidance

26:7

Experiencing guidance

48:17

Spirit ministers rest

63:14

It is apparent that prayer God honors reflects a life committed to His Person, power, prophetic plan, perception, precepts, people, and values He prizes. Isaiah would agree with the psalmist that prayer of this nature rises to God as incense pleasing Him (Ps. 141:2). He would concur with Jesus that prayer in accord with the Lord and His Word gains what one asks (John 15:7).

The Outline

Here is the overall structure that Isaiah develops, with some main prayer passages in each division. In many cases, whole chapters or longer parts, although not giving prayer, are vitally related to prayer verses in the flow of thought.

Topic One: Prophecies of Punishment and Blessing (1–35)

I.   Prophecies Relating to Judah and Jerusalem (1–12) Chapters 1:15; 6:1–13; 12:1–6

II.  Prophecies Relating to Foreign Nations (13–23) Chapter 19:16–25

III. Isaiah’s Apocalypse: A Summary of World Judgment and the Messianic Kingdom (24–27)

Chapters 24:13–15; 25:1–7; 26:1–19; 27:1–5

IV. Prophecies of Imminent Judgment and Ultimate Blessing (28–35)

Chapters 30:1–26; 33:2

Topic Two: A Historical Connecting Link (36–39)

I.   The Invasion of Judah by Assyria (36–37) Chapter 37:16–38

II.  The Increase in Hezekiah’s Life (38:1–22)

III. The Imprudence of Hezekiah (39:1–8)

Topic Three: Comfort to Israel in a Bright Future (40–66)

I.   Comfort to the Exiles about Restoration (40–48) Chapters 40:1–31; 42:10–13; 43:19–21; 44:14–17

II.  Comfort to the Exiles about their Messiah (49–59) Chapters 51:3–9; 53:12; 55:6; 57:1–21; 58:9; 59:16, 17

III. Comfort to the Exiles by the Messianic Glory (60–66) Chapters 61:10, 11; 63:7–66:24

Isaiah 1:15

Prayer that God Despises

God’s eyes are turned away, His ears not listening as Isaiah makes his first reference to Israel’s sin. The context makes obvious the reasons for no clout in prayer.

The Pattern of Sick Religion (2–14)

Isaiah identifies the cause of unanswered prayer at the outset. He does this, moving up to verse 15 in two steps.

The failure in hearing (2–9). Appeal is issued to the heavens (angels) and earth (people) to be aware of God’s justice in not hearing Israelites. His “sons” as in 43:6 (He has “daughters” there also) have revolted against Him. Several other indictments add to the enormity of sin that hinders prayer: poverty in spiritual perception (3), a crushing load of corruption, and in this the people’s abandoning, despising, and turning away from the Lord (4).

Dullness to hear God renders people of Israel less perceptive than certain animals. An ox knows its owner and a donkey its master’s manger where it can get its food. God is creator and owner of Israel (43:7, 21), and furnishes both spiritual and physical food. But Israelites treat Him as if they have no relationship to Him.

Sin has led to sickness of head and faintness of heart (5). The guilty are unsound from the sole of their feet to their heads, suffering spiritual wounds analogous to sheep bruises, welts, and festering sores unattended to. Through God’s judgment already the land shows emptiness of former plenty, and cities have been burned by enemies. Isaiah preached in a day when the Assyrians destroyed the northern kingdom and struck cities to the south (721) and later captured many cities of Judah, such as Lachish (701, cf. 2 Chr. 29–32).

The prince of prophets is leaving no doubt about why prayer cannot rise, meeting a heaven of bronze.

The facade of holiness (10–14). Evil is so rife that Isaiah pictures leaders of this people as “rulers of Sodom” and the people in general as “of Gomorrah.” They are as likely to hear God as these who were proverbial for sin (Gen. 13, 18–19). So, the Lord appraises their sacrifices as worthless, their incense an abomination (Prov. 15:8). He views their approach as merely trampling His courts. Sin permeates the assemblies where they fake solemn devotion to Him; the hypocrisy provokes His hatred of the wrong.

Their Prayer of Sure Rejection (15)

Isaiah depicts three facets in this.

Their ritual in prayer (15a, c). False worshipers pace themselves through a dead ritual in two ways. One is the movement of their hands, the other the multiplication of their prayers. They spread out their hands before God as if sincerely seeking Him, but deny the gesture by their real disloyalties.

God’s refusal to honor prayer. He hides His eyes, and stops His ears from hearing, so to speak. Isaiah 59 enlarges on the detail.

God’s reason for rejecting prayer. “Your hands are covered with blood.” Isaiah 59 defines this as in violence against the innocent that they victimize by injustices, even to the point of death (5–7). Scoundrels working against God, they have the crass effrontery to traffic in His courts and pray to Him as if He is gullible to this phoniness.

The passage goes on with thoughts closely related to the unanswered prayer.

Their Pathway to Spiritual Renewal (16–23)

God’s spokesman pulls no punches. He tells those ineffective in prayer what is necessary to be genuine with God.

Cleansing from guilt (16). Their prayer needs to be refocused on recognition of their sin. Repentance and confession are crucial. In these they can avail themselves of God’s grace, and be washed and cleansed, ceasing their sin. One is reminded of Proverbs 28:13 and 1 John 1:7, 9.

Committing to godliness (17). Prayer again would be vitally at the heart of this. It would rise in sincere interaction with God, reversing the sham of verse 15. Their path should be that of receptivity, tender to do good as God tutors them, seeking His just ways. Taking such a stand has its examples. It will show in reproving the ruthless by defending the orphan and pleading for the widow. This would be a turnabout from exploiting these to gain greedy ends. Isaiah 58:6–7 expands on this.

Coming to receive counsel (18). The path of power in prayer is the way of openness to think in tune with God’s will. To come and submit to His counsel sets people free to walk in heart accord with Him.

The benefit is clear. It is pardon for sins. Two pictures convey the awfulness of sin before it is resolved, and two the acceptance of a life after sin is forgiven and cleansed. The awfulness is seen in sin being as scarlet, a provocative color depicting how obvious and blatant sin is to God. Another portrayal is in sin being red like crimson, again boldly evident to Him. But God’s acceptance, His pardon, is depicted as well. It is in the life being white as snow and as wool, which were standouts in contrast to a black smudge.

God’s emphatic acceptance of the person by His dealing with confessed sin is developed earlier (cf. Ps. 51; Prov. 28:13).

Choosing obedience (19–23). Isaiah puts God’s contrast before those who hear. They can choose the way that leads to blessing or persist in the path that ends in judgment.

(1) The way of blessing (19). With a right choice, and obedience, God assures they will “eat the best of the land.” This guarantees that He will provide temporal things that sustain them. It probably also entails spiritual blessing in the walk with Him, such as peace (cf. 26:3).

(2) The way of judgment (20–23). “But” introduces the dark side of the contrast. A choice to refuse God and rebel against His will is sure to invite calamity sooner or later. This would involve being devoured by the sword of the enemy God would bring. The Assyrians would fill the land in later invasions (701, etc.), and eventually the Babylonians (605–586, cf. 39:6, 7).

Even now Judeans are pursuing the way that will attract judgment (21–23). Jerusalem, which once had been comparatively faithful, has become a harlot. This is a picture of unfaithfulness to God as a woman is unfaithful who betrays her husband. Righteousness once was the basic order of the day, now falseness (cf. 5:7–23). Among sins that call for judgment are thievery, taking bribes, and oppressing orphans and widows (23).

Their Prospect of Saving Restoration (24–31)

Lacking genuine prayer that is sensitive to repent, Judeans will face a reckoning. In the total picture God assures not only judgment, but restoration for the nation. This is secured in His unconditional, gracious covenant to bless Abraham and his descendants (Gen. 12:1–3). It also relates to His pledge of Palestine (Gen. 12:7; Deut. 30) and His promise that though He disciplined David’s descendants He would finally bless (2 Sam. 7:12–16; Ps. 89).

By His faithfulness, God undertakes to restore righteousness (Isa. 25–27), leaders (26), and make Jerusalem a faithful city (26). In the same process He will bring to ruin those who continue in sin (28, 31).

In itself and its context, prayer in 1:15 is abundant with principles. First, prayer to God while harboring rebellion against Him is sure to meet His rebuff; hands unclean with sin do not signal His acceptance. Second, the way out of sin and its failure in prayer is a way of cleansing, commitment, coming for God’s counsel, and choosing His will. Those not of a heart to “reason together” with God have no right to expect being effective in prayer.

Third, God opens a door to potent prayer by assurances of pardon and other care. This is if hearers submit to counsel and a commitment to Him. Fourth, a look at damages sin wreaks to human lives (21–23) ought to drive hearts to prayer for better things God can give. Fifth, God encourages people of a bright future He will bring about. They can have a part as they are on His side, not the side of unrepentant sinners who invite their own destruction (28, 31).

Isaiah 6:1–13

Isaiah is graphic about his commission to pursue his prophet role. God impacts him by a vision of His glory, eliciting the prayerful yielding up of his life.

His Impression of the Glory (1, 2)

A reader can detect four facets in these verses.

The season when Isaiah saw. It was in the year of King Uzziah’s death, 640 B.C. This forms a remarkable contrast: a king whose glory has faded, and the King whose glory does not wither. It is also early in the prophet’s career, which began in the tenure of Uzziah (1:1).

The sovereign that he saw. Isaiah describes the One he saw as “the Lord,” a king “sitting on a throne,” in this role as “lofty and exalted,” and finally with “the train of His robe filling the temple.” These portrayals stack up to claim the greatness of the glorious One.

“The Lord” is adonai, the Lord as a strong one (as v. 8), not using the word Yahweh for the Lord as the covenant God (Ex. 6:3) until verses 3 and 5. This fits well with the powerful nature of God as able to judge all things (Chap. 2), and at the moment with the theme of His greatness. That He is on a throne fixes thoughts on His kingship (Ps. 103:19; 145:13), so far superior to Uzziah’s. His majesty is noted in the words describing His royal highness, “lofty” and “exalted.”

The saturation that he saw. Yet an added emphasis on God’s great worthiness is the idea of His train filling the temple. His train, what Isaiah glimpses in vision of His glory, occupies all of the house where He chose to put His name, eyes, and heart (1 Kgs. 9:3). This is as His glory filled the tabernacle (Ex. 40:34ff.) and temple (1 Kgs. 6) at their completion. Isaiah’s vision agrees with the psalmist’s words that in His temple every aspect bears witness to His glory (Ps. 29:9).

To such a supreme One Isaiah and Israel can draw near in prayer (Isa. 1:18). This forms a fitting early vision in a book testifying of His greatness above all gods (Chaps. 41–48), His power and wisdom over heaven and earth (40), His ability to produce a Messiah (52–53) and a kingdom (9:6, 7), and new heavens and earth (65, 66).

The seraphim whom he saw. Isaiah’s vision included sight of celestial servants ministering unto this Lord. They are proclaimers of His holiness, set apart from all other beings, inhabiting a glory God has given them in doing His will.

These angelic beings are described, first, according to their six wings. But the number of the seraphim is not given. Two wings cover each seraph’s face, possibly a gesture of hiding in meditation respecting such glory. Two other wings cover each seraph’s feet, again in respect. The final two wings give conveyance to carry out God’s will.

His Impact from the Glory (3–7)

This is clear in the response from the seraphim, then of Isaiah.

The praise to God (3, 4). Prayer is obvious now. One celestial worshiper called out within the hearing of another, exalting the Lord of hosts as “Holy, Holy, Holy.” Two emphases appear.

(1) The abundance of His praiseworthiness. This is expressed in the threefold “Holy,” the trio stressing completeness. Some see the trinity here. This is not sure, but God’s fullness in holiness is, and other Scripture supports that each member of the Godhead is full in this.

God as “Holy” is “set apart” to all that is glorious and good and against all that is sinful. Isaiah gives examples continually through this book.

(2) The arena of His praiseworthiness. Here it is “the whole earth . . . full of His glory.” This follows a theme such as in Psalm 24, where the earth in its fullness is the Lord’s, and He is King of glory over it (vv. 7, 9, 10). Psalm 148 summons every being or thing in heaven, earth and sea to give glory to God, who alone is worthy of such praise.

The earth is full of God’s glory even if people dulled by sin (as Isa. 1; 6:5) fail to see this. Everything seen in its proper light in relation to Him is a tribute to His glory. Isaiah will summon hearers to give Him the glory, for His glory He will not give to another (48:11).

Foundations of the temple thresholds trembled at the seraphim’s praising voices (4). Isaiah also soon would tremble, as he says the godly do before God (66:2).

The prayer of Isaiah (5–7). Prayer in praise has been the angel’s response to God. Now Isaiah reacts in two aspects of prayer himself.

(1) Confession, acknowledging guilt (5). In the presence of such majesty he perceives things as they can and should be, in perfection. What he sees of God’s glory causes him also to see, in contrast to that glory, his guilt. All he might rely on to sustain him before God vanishes in ruin. For he knows God’s unerring assessment has to be his undoing. This is because he has unclean lips, and others of his people do too.

(2) Confession, acknowledging God (5). Isaiah has seen the King, whom he described as exalted (1). He is, as the seraphim recognized in verse 3, “the Lord (Yahweh) of hosts.” As such, He is the one that hosts of heaven and earth rightly see as Lord.

The answer from his God (6, 7). Acting on behalf of Adonai or Yahweh, a seraph responds to Isaiah’s prayer. The celestial being’s ministry is in two facets.

(1) Touching his lips. The angelic servant hastened to the prophet (“flew,” acting promptly). In the vision, Isaiah saw him use tongs to grasp a burning coal from the altar and bring the tong in his hand. The seraph touched the coal to Isaiah’s mouth, which led Isaiah to confess the lips as unclean.

(2) Taking his sin. The heavenly minister assures the prophet that his iniquity is taken away, his sin forgiven. God has done this since both pardon (forgiveness) and purging (cleansing) are His gifts, as in 1 John 1:9.

The Impetus for God’s Glory (8–13)

Now a conviction of zeal flames in Isaiah to go to the people with God’s message. This issues out of the profound impression the vision of glory leaves on his praying heart. His own life in harmony with the Lord of glory, he is moved to speak to others who can come into harmony with Him.

God’s pointed appeal for a messenger (8a). Now not the voice of a celestial servant, but the voice of God comes from the temple. The Lord (Adonai) is asking whom he shall send, who will go for “us.”

A people have become so out of harmony with God’s glory that they comprise a kind of Sodom and Gomorrha (1:10). God seeks to reach them too, and is pressing Isaiah with the urgency. The “us” the Lord mentions embrace Himself and the seraphim, or Himself, other members of the Godhead (cf. 2 Sam. 23:2; Ps. 110:1), and the seraphim.

Isaiah’s prayerful answer as a messenger (8b). So profoundly is Isaiah gripped by God’s worthiness and what He can do that he responds forthrightly. His words have formed the theme of many messengers after him. “Here am I. Send me.” He does not, as Moses at first did, say in effect, “Here I am, send my brother Aaron,” or somebody else. His availability appears (“Here I am”), so does his aim (“Send me!”). He aims to go where God wants him to go, and not to do his own will.

God’s painful agenda for the messenger (9, 10). The work will not be a snap, but a struggle. Isaiah is to go to “this people,” Israel. His message, in seed plot, assumes that they will not be basically receptive. So, let them keep listening, but not perceive. By insisting on their sinful way (53:6), they are not really receptive to turn to God’s way, so they will not be able to perceive in the effective way. And let them keep on looking, but not understand, for the same reason.

Isaiah’s message, God says, is set to render hearts insensitive, or prove them so. Response will reflect ears that are dull, eyes that are dim, hearts that are fixed on their own desires. Due to a rejecting spirit, they will not return (repent) and be healed (made sound in God’s will).

Isaiah’s pertinent asking as a messenger (11a). This all sounds quite hard. The ready prophet cannot help but wonder “how long” such rejection will persist, for he yearns to see Israel turned about.

God’s panoramic answer to the messenger (11b–13). The Lord answers that this transformed man is to keep giving the message through thick and thin. The response to prayer is in two details.

(1) A word about His devastation (11b, 12). Israel’s hardness toward God provokes God’s oncoming judgment. Cities will be ruined, houses abandoned, the land very empty when stripped of natural growth and people. Besides, God plans to remove people from their land. Invasions by Assyria, later Babylon more completely, would effect the exile.

(2) A word about His preservation (13). So many rejecters will be scattered from the land that only a tenth part is left. Even this remnant is to be riddled to further reduction, yet some will survive. A vivid illustration is a terebinth or oak. The tree has been chopped down, only a stump left, yet the stump can sprout (cf. Job 14:7). Israel, God’s holy seed, covenant descendants of Genesis 12:1–3, is the analogous stump.

This means that the God, who here is answering prayer, promises always to sustain some Israelites. To these, in the time His plan calls for, He will fulfill promises by bringing Israel again to their covenant land. There He will also give them a Messiah King reigning in His kingdom (cf. Isa. 4; 9:6, 7; 11, etc.).

Principles of prayer are cogent. First, as often in Scripture prayer has its finest inspiration in contemplating the glorious God. Jesus would teach His disciples to pray, beginning and ending on this note (Matt. 6:9–13). Second, even good angels pray with praise to God, as here (cf. Rev. 5:13, 14). This is fitting as it is right that every being and thing in the universe should praise Him (Ps. 148).

Third, beholding God’s glory, what He is, can quickly bring a sensitive person to confess sin, what he or she is when out of harmony with this glory. Fourth, if the believer confesses and is ready to forsake sin (Prov. 28:13), God is trustworthy to forgive and to cleanse. Fifth, a person feeling the beauty of being in step with God wants to go forward doing God’s will to help others be right too. Sixth, those who sensitively pray can be encouraged by God keeping His promises of grace to help His people (cf. 13).

Isaiah 12

The Future Praise of Israel

As befits the time of Israel’s future kingdom, this chapter reflects the praise, joy, and sufficiency the people express in God’s blessing. Most of it is in prayer.

The Time of the Prayer (Chap. 11)

Prayer is set “in that day” (1, 4) of the Messianic Kingdom when Israel is blessed through the Messiah of Chapter 11. The time “in that day” matches that earlier (Isa. 2:11, 10; 4:1, 2; 11:10, 11, etc.). Several benefits are in view in Chapter 11, for example: the Messiah’s spiritual abundance empowered by the Holy Spirit (2); His justice and faithfulness (4, 5); the peace in His reign (6–9); and His regathering of Israel to their ancient land (10–16).

The Thanksgiving in the Prayer (Chap. 12)

Isaiah briefly introduces thanks Israelites will voice in prayer (1). The gratitude has its impetus rooted in four realities that center in the Lord in the remainder of Chapter 12.

The comfort He gives (1). Appreciation springs from the Lord’s transforming of Israel, bringing her from His previous anger to His kingdom amity. He takes her past judgment to jubilation. Isaiah 40–66 as a whole enlarge on this future kingdom comfort that He makes possible, introduced by 40:1, “Comfort ye, comfort ye My people.” How God comforts His people becomes clear as the chapter continues.

The confidence He is (2, 3). God comforts His people, giving them confidence by His sufficiency in various ways.

(1) In their provision. He provides in Himself “salvation,” “strength,” and “song.” To define this, He is Israel’s deliverance both physically from tribulation and spiritually in redemption; He is their power, and also the theme of their grateful melody.

(2) In their possession. Each redeemed person can exult that the Lord is his or her personal possession, “my salvation,” “my strength,” and “my song.”

(3) In their plentitude (3). This is a fullness of “joy,” mentioned twice (3, 6). The abundance is pictured by the people drawing water from the springs of salvation, supplies that gush forth, fresh and copious. Jesus claims the principle is already illustrated in John 4:14. The Messianic Kingdom era will be one of unprecedented plentitude that satisfies human longings, and inspires such thanks.

The celebration He stirs (4, 5). Another brief introduction leads into details that the people will pray. Three aspects of the prayer common in Scripture then will be on their lips.

(1) Thanksgiving/praise. This is to the Lord, for He has turned from anger to comfort and has become Israel’s salvation, strength, and song.

(2) Petition. The prayer is in calling on His name, that is, having in view the honored reputation and will for which His name stands. After centuries of difficulty, people of Israel would have much to call on Him about, whether in thanks or in petition to resolve every need.

(3) Affirmation. The prayer is zealous about making known the Lord among the peoples. The peoples are apparently those of other nations. Reciting God’s will joins with His realizing it. For in that kingdom day, “the earth will be full of the knowledge of the Lord as the waters cover the sea” (11:9), and “the nations will resort to the root of Jesse, Who will stand as a signal (rallying point) to the peoples” (10). Believers of Israel are bidden to share truth about their Lord with these of other nations, filling the earth with knowledge of Him. What people ask in prayer, God uses people in part to fulfill as they spread His truth.

Three specifics are the theme of the witness.

First, the testimony involves the Lord’s works. These “excellent things” (5) are His exploits through all of biblical times. Scripture passages often celebrate these (Ex. 15, etc.). They also must be His future mighty works of the tribulation period, and what He does in His powerful coming (cf. Matt. 16:28). They would involve His amazing works in regathering His people (Isa. 11:10–16), and in lifting up a standard all the nations can respect (11:12).

Second, testimony is fitting to honor God’s greatness, as “His name is exalted” (12:4). He has glory above all others (48:11), is superior to all gods in whom people trust (41–48), and rules in power and wisdom over all the earth (40). After His incredible display of the tribulation period and His coming (cf. Isa. 24–27; Rev. 6–19), the trusting would have awesome motivation to exalt Him.

Third, witness is appropriate to proclaim throughout the whole earth (Isa. 12:5). God’s greatness deserves this scope, and besides, “the earth is the Lord’s” (Ps. 24:1). Isaiah often points out that He is the Maker of it all and has given life to all that lives (43:5).

The Centrality He Gains (6)

Each individual of Zion (Jerusalem) who trusts the Lord is rallied to cry out and shout in prayerful joy. People in the kingdom would be the “survivors” and those “left” to populate after judgment (4:2, 3). Due to God’s purpose and their faith in the Lord, He has kept some safe and they have come through intact, to be in His kingdom. They are “My chosen ones,” “My servants” (65:9), in contrast to the unbelievers He removed in judgment (11, 12). Jesus speaks of this day still in the future, when some people will be separated to judgment and miss the earthly kingdom, and others will be left to shine in the earthly blessing (Matt. 13:41–43; 24:41–42).

The motivation for such excitement in shouting and joy is God’s grace to Jerusalem and the greatness of the Lord Himself.

The grace to Zion (6a). By God’s grace, Jerusalem though a scene of judgment has come through preserved, and each surviving inhabitant is a believer who can praise Him. The city is called “the city of righteousness, a faithful city” (1:26). Repentant people are left there (1:27), after the great regathering from the four corners of the earth (11:12). Isaiah 60–66 fills out the scene of blessing with many details.

The greatness of the Lord (6b). The joyful praise centers in giving tribute to the greatness of “the Holy One of Israel.” The expression, used about 30 times in Isaiah, describes the Lord (1:4; 5:19; 40:25; 54:5; 60:14, etc.). He can be distinct from the Messiah whom He chooses in 49:7 (cf. Ps. 110:1), yet the second person of the Godhead is the Holy One in Psalm 16:10. Isaiah’s passages, giving exalted centrality to the Messiah in the kingdom, suggest that the “Holy One” is an apt designation for what He is also (Isa. 11:1–5; 52:13–15).

Isaiah’s overall perspective recognizes the Lord who is apparently the Father (the Holy One), the Lord the second person, also holy, as “God with us” (7:14) or the “Son” (9:6, 7), and the third person, also holy, the Holy Spirit (61:1; 63:10, 14).

Though Isaiah 12 is brief, it is replete with principles of prayer. First, thanksgiving to God is a fitting response for His great work that brings comfort to believers. Second, the person praying can praise as those of the future kingdom will praise, acclaiming God as “my salvation . . . my strength and song.” To put this in other words, He is everything to the perceptive believer. Third, prayer in joy is appropriate in view of the fresh and copious nature of God’s salvation, in spiritual “springs.” Fourth, a praying heart filled with gratitude to God runs over in a natural outflow to tell others of what He has done and how exalted He is. Fifth, the Lord will be great in people’s eyes in the future kingdom, and those who pray trustfully now already rejoice, realizing His greatness.

Isaiah 19:20, 21

Prayer in Other Nations

A cry in prayer pours off the lips of Egyptians in the future day of God’s judgment, and He helps the receptive. God also finds worshipers in Assyria, for Egypt and Assyria will be brought into peace with Israel, people of different nationalities looking to the Lord.

The Situation in the Lands (Chaps. 13–23)

The larger context. Isaiah prophesies various divine judgments on nations around Israel in Chapters 13–23. During this series, he focuses on Egypt and Assyria (19, 20).

The smaller context. Two movements prepare for the prayer in verses 20 and 21.

(1) God’s coming upon Egypt (19:1). Isaiah pictures the heavenly Lord as riding on a swift storm cloud, about to strike Egypt. Idols worshiped there tremble at Him, possibly meaning as the earth trembles. He shakes the man-made gods as He rocked and threw down the Philistines’ deity, Dagon (1 Sam. 5:3, 4). Egyptian hearts will melt in fear of God.

(2) God’s confounding of Egypt (19:2–15). The time is reasonably that of tribulation right up to the Messiah’s second coming and His kingdom. Egyptians fight other Egyptians by insurrections and feuding. Desperate people seek help from idols and the dead (3). A cruel and strong king will hold Egypt under his thraldom (4), and a scourge of dryness blasts the nation (5–10). The wisest counselors cannot come up with a solution and have no grasp of God’s purposes (11, 12). Leaders take Egypt down a path toward ruin (13, 14).

The Seeking of the Lord (17–25)

The purpose of the Lord in this. God’s pressures reduce Egyptians to dread, even fear of Israelites (16, 17). A movement to profess seeking the Lord is abroad in Egypt, as the people are desperately in need of help (17–19).

The prayer to the Lord (20). An altar and pillar set up in Egypt will be a sign and witness to the Lord there. For people of Egypt cry to Him due to oppressors, as those of Israel often cried in the days of the judges. This is in urgent prayer. God will answer the prayer by sending Egyptians a deliverer and champion, and He will rescue them. He is the Lord, Israel’s Messiah.

The perception of the Lord (21). As the Lord graciously makes Himself known, Egyptians come to know Him in reality. That they are serious is reflected in their sacrifice and offering as well as in their vow to serve Him, which they honor. Two things are evident—His work enabling them and their worship to Him.

The provision of the Lord (20–25). Blessing that the Lord gives can be summed up in three aspects.

(1) Rescue (20). As a deliverer and a mighty one, God lifts Egyptians out of their distress. The genuineness of the reaction to Him is described above.

(2) Repentance and healing (22). Though God strikes Egypt in judgment, He also heals those who turn to Him in repentance. The healing is apparently spiritual, transforming them from rebellion and enabling them to be of a sound, reformed heart to Him.

(3) Resolution in worship (23–25). This is a God-wrought resolution of Egyptians, Assyrians, and Israelites. God fuses them into a unity of spiritual commitment. He even provides a kind of highway from Egypt to Assyria [Iraq area today?], and inter-communion in worship to Him. Israelites, too, are joined with the two peoples, realizing blessing from God.

This is a very great turnabout since Egypt and Assyria often attacked one another in Old Testament times. And Egypt had held Israelites in cruel bondage, even invading them later. Assyria made pitiless invasions of Israel, and was known for brutality. The prophet Jonah (cf. 2 Kgs. 14:25) recounts in the Book of Jonah his reluctance to see Assyrians spared, lest they yet commit atrocities against his people.

Conversion, that God works, however, is sterling. God Himself can call Egyptians “My people,” and Assyrians “the work of My hands.” This reality is in the same breath with His seeing Israelites as “My inheritance.” This is in perfect accord with God’s covenant with Abram to bless “all nations” (Gen. 12:1–3).

Fulfillment of this blessing is due in the Messianic Kingdom beyond the Messiah’s second coming.

Guidelines for prayer stand out here. First, such assurance of conversions outside Israel is an encouragement to intercessory prayer. People who pray for God’s impact to save far away peoples can take heart in the picture of Him working mighty changes here, and pray on with force. Second, the passage, like many others, is a tribute to the mercy of God in hearing and answering the prayer cries of the repentant.

Third, prayer meant in genuine desire to know the Lord finds His healing help, and a real change shows in the commitment that follows.

Isaiah 24:14–16; 25:1–9; 26:1–19

Prayers in Great Prophetic Drama

Three passages of prayer saturate “Isaiah’s Little Apocalypse,” or unveiling of God’s future judgment and kingdom blessing. The unveiling covers Chapters 24–27, and prayer is strategically intertwined with the flow of prophecy involving heaven and earth.

The Situation of World Judgment (24:1–12)

Isaiah has just surveyed God’s judgments and blessings on certain nations through the centuries (13–23). Now, fittingly, he details the world judgment in the future tribulation time, and the blessings into which God brings His people in the Messianic Kingdom. This section includes His people’s praises to Him in that era of victory (cf. the third part below).

Quickly into his subject, Isaiah depicts what God will do to the earth (1). This is not only judgment touching Palestine, but the entire globe. Several words portray the awesome focus on the world—“lays the earth waste, devastates it, distorts its surface, and scatters its inhabitants.” The stroke against the world is so thorough that it hits every strata of society, showing people to be equal, none exalted above others as formerly (2, 4).

The reason for such judgment is clear (5, 6). People defiled the earth by violating God’s word and His everlasting covenant. That covenant is probably not the pact with Abraham or the one with Moses, but the one that people of the entire earth implicitly had with God to obey His word (Gen. 2:16, 17; 3:1–6). They have spurned God’s will, and He holds them “guilty” (6).

Gloom snuffs the candle of gladness in the midst of embittering calamity (cf. 11) and awesome ruin. Life is so stripped to desolation that the little that is left is like the meager gleanings after harvest has stripped away the fullness (13).

The Singing in Prayer (24–26)

Much in these chapters from now on is in prayer. Some people draw near to God in the crisis, and acclaim His worthiness in praise.

The cries of praise (24:14). Out from the midst of ruin rises the recognition of God, an incense apparently from true worshipers. They shout for joy, and exult in tribute to the Lord’s majesty.

The compass of praise (15). This is genuine, for they mean their prayer to “glorify the Lord” not only in Israel but in the east and coastlands of the sea. Songs of prayer ascend “from the ends of the earth” (16), as genuine utterances to God rise from some in Egypt and Assyria, according to Isaiah 19.

The content of praise (24:14–26:19). Many reasons stimulating the praise appear, and are the content of it. Any who look for things to provoke their own praise to God can find them here, just as in passages such as Psalms 146–150.

(1) That God is a God of majesty (24:14). His commanding power and wisdom in judging the entire earth displays His aweinspiring glory, or majesty. Only He could carry this out, only He whom Isaiah shows to be so far superior to all the false gods humans worship (Chaps. 41–48).

(2) That He is “the Righteous One” (24:16).

(3) That He is sufficient to punish the host of heaven on high and the kings of the earth (21). The host on high are no doubt evil angels whom He judges (2 Pet. 2:4; Jude 6–7), chiefly Satan himself (Rev. 20:10). The kings of earth are named because they are the highest on earth, and even they topple before God. More about this appears when Scripture exalts the Lord as the king of kings and lord of lords (Rev. 19:16).

(4) That He is able to make His reign effective in Jerusalem (23).

(5) That He is “my God,” the personal God to the one who trusts in Him (25:1).

(6) That He works wonders, mighty miracles, and by these fulfills plans long formed (25:1–3; cf. 46:9, 10).

(7) That He fulfills His plan in faithfulness (25:1).

(8) That He is the strength of His people (4). The words of the prayer picture this strength displayed. His sufficiency is a defense for the helpless and needy in distress; a refuge from the storm; a shade from the heat, from the pressure the wicked asserted which beat like a storm against the godly.

The song of praise prevails; the song of the wicked fails (5)!

(9) That He humbles those set against Him (5), true to His principle in Psalm 2.

(10) That He furnishes a feast (6). This appears to picture God’s abundant and delightful provision for His godly ones, like a fulfilling banquet.

(11) That He swallows up death in victory (8). Paul cites this as having its ultimate reach to God’s giving of a new, resurrection body with immortality forever to His own (1 Cor. 15:54–57). Of course in principle all people who trust Him will share in the victory. Even if believers in natural bodies die in the millennial era, victory forever over death is theirs from then on. And after the millennium, presumably these and also the godly still surviving in natural bodies will apparently receive glorified bodies for eternity.

(12) That He removes the rebuke on His people (25:8). In victory that righteousness seizes over sin, God sets things straight according to true values. He takes away the reproach the sinful have heaped on the righteous in denying the validity of God’s values. Part of this was in the apparent sameness of the righteous and wicked in death, as if they finished on an equal par after all.

(13) That He delivers those who wait for His salvation (9).

Prayer here utters its claim proudly, “Behold, this is our God,” for His salvation has been vindicated as true at the end. And prayer has its joy in this saving God.

(14) That He destroys His opposition (10–12). Prayer voices a graphic picture of the unsaved in their end, so sharply in contrast to the victory of those who trust God. God will put His pressuring hand on the sinful, as at Moab (a representative area of people). He will push the sinners down, as if they are straw sinking in a manure pile (cf. “chaff,” Ps. 1). Sinners’ efforts to save themselves out of the filth will fail utterly, and they perish in the muck that was the love of their hearts.

A second picture also occurs to the trusting, who pray. The walls of the ungodly, which were a confidence to them of safety, will crash down before God’s hand. In this collapse, the unsaved themselves face utter ruin (12).

(15) He provides a city for the trusting (26:1–4). It is apparently Jerusalem (24:23). Beyond that and after the millennium, as Scripture later defines, God will provide a more ultimate city, the New Jerusalem, lowered from heaven (Rev. 21).

Two emphases encourage the prayer here.

a. First is the advantage God assures. It is, for the trusting, an advantage in three blessings. These are salvation (1), peace (3, 12), and strength (4). The peace is His own unique, effective peace, for God Himself establishes it (12a) as He has enabled all things for believers along the way (12b). And it is called “peace peace,” repeating the word to express an intense idea, “perfect peace.”

The peace is not only in the kingdom of the future, when all is well in the superlative degree. It is realized also now, in some measure, by the one who relies on the Lord, the right source of adequacy.

b. Second is the attitude of appropriation. This, in verses 3 and 4, is a response described in two ways, meaning the same.

Peace is in having a steadfast mind, a mind trained on the Lord and His sufficiency (3a). He is the object of confidence, the Rock who gives security by being the believer’s immoveable refuge (4).

To phrase things another way, peace is in trusting in the Lord (3b). The believer’s focus is not on self, or resources of worldly safety, but “in Thee.” Verse 4 agrees, “in the Lord” and “in God the Lord.” The trust (hope) is that of 26:8, and also the tribute in 25:9: “Behold, this is our God for whom we have waited that He might save us.” There, the wait, mentioned twice as the trust is in 26:3, 4, leads on to rejoicing in God’s salvation. Believers today who have this hope have its resource in the same God of prayer according to His will (Rom. 8:24–27).

(16) He brings the unjust to a reckoning (26:5–11). Prayer continues. This is obvious in addressing the Lord directly (7, 8, 9, 11). God is sure to bring down the ungodly, despite resources they fancy will stand impregnable like a fortress city (5). By contrast God makes the way of the righteous smooth, free of obstacles that can cause a fall (7).

Prayer here says some of the grandest things in all of Scripture, as in verses 8, 9: “We have waited for Thee eagerly; Thy name, even Thy memory, is the desire of our souls. At night my soul longs for Thee, Indeed, my spirit within me seeks Thee diligently.” This sounds much like many descriptions of prayerful longing for God in Psalm 119.

(17) He puts down those who ruled over His people (26:13, 14). The prayer here affirms past subjection under human rulers, and also confession to God alone. Those who pray remember their distresses at the hands of the wicked whom God finally puts down, or due to their own sins for which God brought discipline.

(18) God has heard the prayers of His people (15–18). The ordeal for the trusting was so heavy at times that they “could only whisper a prayer” (16), and their appeal to God was like that of a woman crying out at birth pangs (17). They themselves could work no deliverance, but God can, the God who answers prayer.

(19) He raises His people from the dead (19). Men cannot effect rescue, but the God who is able will raise the dead.

This expectation, spoken to God in prayer, follows the saints’ hope for life with God after death. Several passages mention it (Ps. 16:10, 11; 17:15; 49:14; 73:14). Daniel would write the clearest Old Testament words (12:2, 3, 13), and the New Testament would fill in much detail (John 5:28, 29; 1 Cor. 15:4, 12ff.).

Not only do those praying here anticipate God raising the godly who died. They believe that these “will live,” “rise,” answer the summons to “awake,” and be able to “shout for joy.”

For the shining newness on them as they rise in fresh life is as real as fresh dew that greets the dawn. And the earth will, as it were, give birth to departed spirits, sparkling freshly in risen life in the new day of victory that God gives.

Prayer has risen in Chapters 24–26 to such a hope. God answers the prayer in 26:20, 21. He bids His people to wait until His purposes run their course, and He will fulfill the hope that their prayers voice. The trusting wait is captured in the picture of taking refuge in rooms, closing their doors to danger, and hiding for a little while. In principle this can be the attitude of the godly who die, whose rising is assured, or those who remain until God calls. Then He will bring them forth, safe from all harm.

The victory will come after the Lord judges people throughout the world for sin. It will come then, as Chapters 24–26 have often assured, and it will come surely.

Prayer principles permeate Isaiah’s “Little Apocalypse.” Here are some. First, committed people can carry on their prayer in the expectation of eventual world judgment and a sure distinction in the destinies of the godly and the ungodly. So, prayer has safe anchoring, and can go on without flinching. Second, much of the prayer in the face of world-shaking events is in a tone of praise. For certainly the God who manages monumental acts of judgment and blessing is worthy of the utmost acclaim.

Third, a praying person can find here one of the finest passages—a tailor-made list—in all of God’s Word showing reasons for praising Him. It joins other such passages as Psalms 146–150. Fourth, one of the most famous expressions of God keeping a believer in peace (26:3) is a part of prayer. And so the believer’s prayer is always to be saturated with the sense of His peace (Phil. 4:6, 7). Fifth, praying people can rejoice here in a powerful anticipation that with God they are going to win. The expectation mounts to the joy of victory even over death!

Isaiah 30:19

God’s Delayed Answer to Prayer

Verse 19 is the crux of the chapter in specific reference to prayer. First the chapter shows God’s rejection when prayer is neglected (1–14), then His reassurance when prayer is committed (15–26). The thought related to prayer goes on in Chapter 31.

God’s Rejection of Uncommitted Prayer (1–14)

The despising of God’s plans, protection and prophetic word leads to a description of human collapse.

The despising of God (1–12). God through Isaiah pronounces the woe of judgment on those who rebel against Him. They show their rebel spirits by insisting on counsel based on their own human preference, not on His word. They trust the world and its resources, for example in seeking help from Egypt. This will only draw shame and confusion on them (3, 5).

What they need is to hear the law of the Lord (9), yet they spurn this (10), as in rejecting His prophets and Him (12). They shove His messengers aside, wanting nothing of their message or their God, asking that God leave them alone (11).

The describing of their collapse (13, 14). When the rejecters fall to ruin, their demise can be pictured in two ways.

(1) A breach in a wall that buckles and crashes down (13). Lives of sinners will come apart, collapsing into ruin.

(2) A breaking of a vessel (14). Sinners are destined for utter destruction, shattered as a potter’s jar into tiny fragments. No piece of a jar remains even to salvage as a kind of dust pan to scrape ashes from a hearth or a scoop to take water from a cistern.

God’s Reassurance Toward Committed Prayer (15–17)

The secret of safety is in repentance and resting in God, in quietness and confidence in Him (15).

The path of blessing (15–17). The secret of safety is made clear.

(1) The description of it (15). Deliverance is in the Lord, through repentance, resting by faith in Him, quietness and confidence. Such repentance would entail a turnabout from relying on their own plans, worldly protection, and prophetic snobbery. The “rest” is in making God their trust; the quietness is in calm freedom from anxious fretting in human worry (cf. Phil. 4:6); and confidence is another focus on the reliance that is faith.

(2) The despising of it (15ff.). While the path God prescribed was clear, the Israelites refused it outright. They counted on their own scheme for security, as in fleeing danger on horses.

(3) The defeat in not following it (16b, 17). Human devices can fail. Pursuers would overtake the fugitives, and defeat would be sure.

The Privileges of Blessing Possessed (18–31:9)

Prayer is coming up now. After the depiction of human reliances that fail, Isaiah turns to bounties the trusting will receive. It is so much better to rely on the Lord!

The summary of these (18). God assures His graciousness, compassion, and justice. In a phrase, “How blessed are all those who long for Him.”

The specifics of these (19–26). God pledges details of blessedness. Observe these.

(1) Assurance of an answer to prayer (19). God will respond graciously when they cry for help, hearing with commitment to answer prayer. This guarantee is similar to His pledge to answer in 58:9 when He sees genuine trust.

Details that follow appear to be examples of God’s answer to prayer, or close accompaniments.

(2) Assistance as their Teacher (20). The Lord Himself is ready to be their instructor. Rather than disciplining them with chastenings and appearing hidden when they need help, He will let them sense His presence in blessing (cf. John 14:21–23).

(3) Availability of His guidance (21, 22). Here are some of the most famous words in Scripture. Their “ears will hear a word behind you, ‘This is the way, walk in it,’” for they feel God’s presence as their Guide. In this is tutelage to make the wise moves, right or left. This is the blessing of the Lord who had promised to guide the trusting with His eye (Ps. 32:8), be their guide even unto death (48:14), and make smooth their paths (Prov. 3:6).

Having God answer prayer in such reality, the repentant (cf. v. 15) will abandon idols just as they let go of an impure thing. Their hearts will bid false objects of trust to be gone.

(4) Abundance of supplies (23–25). God’s blessing includes rain to prosper crops, also success in harvest and with their livestock. Another bounty is abundant water from rains.

(5) Amplifying of light (26). God will cause both moon and sun to shine more brightly. Along with this He pledges spiritual healing in place of former trouble.

(6) Advantage in contrast to the unsaved (27–31:9). God will punish the unsaved of the nations by ruin (cf. vv. 28, 32). But His people can expect great advantage, so that they sing in joy as they travel to Jerusalem to worship the Lord (29). Chapter 31 goes on describing judgment on those who do not trust God, but rely on humans such as Egyptians. It also depicts the Lord as protecting Jerusalem (5), and challenges Israelites to repent while they can (6).

Now key principles of prayer can be rounded up. First, true prayer comes with submitting in faith to God for His plans and protection. This is distinct from touting personal sufficiency and other human support. Second, it is imperative to wait on God in prayer, not pursue a way leading to ruin as when a wall collapses and a jar shatters. Third, it is of utmost urgency to insist on God’s saving way—repentance, rest, quietness, and trust. Scripture often associates these attitudes as part of a vital focus in prayer, as 30:19 evidently does.

Fourth, when the all-sufficient God is one’s confidence, idols are worthless liabilities he tosses into the rubbish pile (22). Isaiah 41–48 develops the sufficiency of God over idols. Fifth, believers can have trials hard to bear, but blessings God guarantees for their future are many and incredible.

Isaiah 33:2

Prayer for Strength

As prayer often does, it comes amid details about God judging the unrighteous. This is natural in a world where righteous and unrighteous mingle, and God must assert distinctions when He judges and blesses.

Prayer in 33:2, as usual, fits a context that needs to be seen in its larger detail as one connects the flow of thought.

The Pledge of Doom on the Unrighteous (1)

One among many of Isaiah’s statements of woe on the unsaved appears here. Though the wicked, as representative Assyrians are here, seem to escape treachery while they deal it to others, eventually God will bring a boomerang on them. Sometimes He uses other treacherous people to give them a taste of their own medicine, in other cases He brings His direct judgment.

The Prayer for Deliverance of the Righteous (2)

Three facets of the picture are discernible.

The appeal for graciousness (2a). Caught in a world where God is to judge the wicked, the righteous cry out in prayer for His gracious remembrance.

The argument from trust (2b). Clout is in trusting people’s entreaty for God to take note of their hoping in Him. That is, they confidently wait for His will and faithfulness. Isaiah 40:29–31 offers further insight on present help to those who do wait on Him. They shall exchange their strength, mount up with wings as eagles, run and not be weary, walk and not faint. That is, they will find sufficiency in the Lord, who is altogether powerful and wise as Chapter 40 overall shows.

The aspiration for strength and salvation (2c). Prayer ascends to God to do two things, in essence much as in 40:29–31.

(1) Be their strength every morning. Asking appears to be, for a moment, intercessory here for other believers facing the same trials as the person praying. Isaiah himself prays, or gives prayer as it will be on the lips of a real believer in future difficulty, or both. What he models is apt for others to follow as a pattern. Prayer asks for God’s support in staying power, and pleads that He make it effective daily. It is of little help if only now and then; the need is constant.

(2) Be our salvation in distress. Not only is strength crucial; salvation in the sense of deliverance through and from the peril is urgent. One prays, as the psalmist often does, for help to cope with circumstances that threaten. Psalm 34:6, 7 for instance is of sharp pertinence. A poor man cried and the Lord heard and delivered him; His angel encamped around him and guarded his life. A reader can see what one mighty angel can do even against a massive human army in Isaiah 37 to protect people God wants to keep safe. Verses that follow the prayer of Isaiah 33:2 are closely intertwined, though not also giving prayer. They picture the difficulties and show the distinction the prayer answering God makes between people.

The Picture of Distinctions God Makes Among People (3–24)

The desolations of the unrighteous. God’s breath consumes them like a fire (11; cf. 11:4). Even while they still live, they are struck by terror and trembling (14).

The delights of the righteous. God gives their city, Jerusalem, justice and righteousness (5). He grants them salvation, wisdom, and knowledge (6). In His preserving grace they last through judgmental fire that is on the earth (14, 15), having in Him an impregnable rock and a supply of food (16). They will behold the King in His beauty (17) and at last peace in Jerusalem (20).

This is not all. To those who wait on God and pray genuinely to Him, He will be their judge, lawgiver, king, and saviour (22). In Him they experience physical health and forgiveness for sin (24).

God abundantly answers the prayer of the godly in verse 2 for graciousness. Other chapters of Isaiah fill out the picture far more, for example, 35. There, God will beautify the wilderness and desert (1, 2). He promises to open blind eyes, unstop deaf ears, cause the lame to bound like a deer, and the tongue of the dumb to shout in joy (5, 6). Joyful and everlasting shouts will characterize people coming to Jerusalem, sorrow and sighing having fled away (10).

What are the principles relevant to prayer in Isaiah 33? First, the one praying can be consoled in meditating on the eventual, righteous distinction God will honor between the godly and the ungodly. Victory is sure. Second, the chapter demonstrates that prayer for God’s gracious blessings meets with God’s answer, great and multifaceted. Third, it is always right to pray for God to be one’s strength or the strength of others who know Him.

Fourth, the future context in which God answers prayer related to strength and deliverance is one of His being exalted and His will completely prevailing. Fifth, among the many blessings that answer prayer here is God’s graciousness in letting His people see the King in His beauty. This is true in principle today, and will be true in the millennial reign, as well as in the ultimate bliss of the New Jerusalem (Rev. 22:4, 5).

Isaiah 37, 38

Prayers of Hezekiah and Isaiah

This exposition has already dealt with these and so they are passed by here (cf. on 2 Chr. 29–32).

Isaiah 40

Reasons for Prayer in Praise/Thanksgiving

No direct prayer appears in Chapter 40. But the graciousness of God’s plan and the greatness of His Person here suggest many prompts to extol God.

The Graciousness of God’s Plan (1–11)

Reasons can simply be listed consecutively.

(1) The comfort God plans for His people (1, 11).

(2) His glory that is to be revealed (5).

(3) His word that endures forever (6).

(4) His coming to reign (10).

(5) His preparation of reward for His people (10).

The Greatness of God’s Person (12–31)

(6) His creation of the oceans, earth, mountains, and heavens (12).

(7) His wisdom, needing no counselor (13, 14).

(8) His majestic greatness, so that the nations are like a tiny drop in a bucket or a speck of dust on scales (15, 17). He is so great that the Forest of Lebanon’s timber is not enough to burn in tribute to Him, nor the beasts enough to furnish burnt offerings (16).

(9) His utter superiority to idols (18–20). Cf. Isaiah 41–48 which spell out many ways in which He is greater.

(10) His seating in control over all earthly inhabitants (22).

(11) His reducing of rulers to nothing (23).

(12) His creating of the stars (26; cf. 6).

(13) His never growing weary or inattentive. His people’s way is not hidden from Him as some fear, and He never will slight justice to them (27, 28).

(14) His understanding which is inscrutable to men (28).

(15) His giving of strength to the weary (29–31; cf. Ps. 31:2, 4; 138:3). Those who wait for Him (i.e., hope, trust expectantly, and with perseverance) will draw on His sufficient gifts of new strength. So, they will exchange their inadequate strength for His strength that is able (cf. 2 Cor. 3:5; 12:7–10). And this supply enables them to mount up with wings, borne sufficiently as eagles are by the great wings and air currents God gives. They will run and not grow weary, not be worn out so as to give up. They will walk and not become faint, so weak they surrender their prayerful trust in Him (cf. Luke 18:1).

Isaiah 42:10–13

Prayer that Sings God’s Glory

Prayer occurs now in one of the four famous Servant Songs of the Messiah/King (Chaps. 42, 49, 50, 52–53). Verses 10–13 give a challenge to pray, coming from Isaiah, or from the Lord who is worthy of this, urging it through His prophet.

Perspectives for Prayer (1–9)

God is summoning attention to the Messiah He will send and sponsor.

An expectation of the Servant (1–4). The future human Messiah is the Lord’s Servant, and the Lord upholds Him. God the Father has chosen Him for His Messianic role, delights in Him, and has put His Holy Spirit on Him for His life and ministry. The Servant will bring justice to the nations, as in the global scope of Isaiah 24–27. As the Lord expects to use this Servant, He expects people to give their attention to Him.

The character of the Servant is one of quiet yet sure strength without boisterous or rowdy elements as He speaks (He does speak, v. 13). To use figures for people, He will not destroy those who are like bruised reeds, but rather help them overcome hindrances. He will not extinguish those who are so weak they can scarcely survive, but rather assist them and distinguish them with sufficiency (cf. 40:29–31). Not of an attitude to capitulate before difficulty, He will go all the way to establish justice in the earth, and fill the earth with His governance.

A meditation on the Sovereign (5–9). God now calls attention to His power over all, and might to support His Servant so that He is successful. God created the heavens and spread out the earth, gave life to the people, and will give complete backing to the Chosen One of verse 1. This the Father pictures by assuring that He will hold the Messiah’s hand, watch over Him protectively, and appoint Him as a covenant (or as being the mediator of a covenant, cf. Heb. 9:15) to the people. He will effect spiritual blessing for people, such as spiritual light, sight, and freedom.

The Sovereign who does all of this also is the Lord whose glory is beyond that of any other. He alone deserves praise, idols none. He has fulfilled parts of His plan already, now he tells prophetically of new aspects, for His counsel will stand (cf. 46:9–11).

Prayer in Praise (10–13)

The same God who summoned people to “See My Servant” (1) now calls them to “Sing My song,” so to speak. God deserves praise, as in verse 8, and so it is wise counsel to sing His praise throughout the earth. The international compass is natural since He assured Abram when making a covenant with him that through him all nations would be blessed (Gen. 12:1–3).

The call to praise (10). God is never selfish in calling people to praise Him, but completely sinless and great-hearted. Since He is the Lord, alone deserving of praise, He is generous in giving them opportunity to engage in worship rightly directed, and in which they can take the fullest delight.

A “new song” can well focus on a new occasion to praise, and new revelation, here, of God as giving His Servant, that forms the theme of the song.

The compass of praise (10b–12). Prayer in this sense is international, as is evident in the phrase “from the end of the earth.” Isaiah mentions the sea, islands, wilderness, Kedar, Sela, tops of mountains, and coastlands.

The certainty of the plan (13). In His Messianic work, the Lord will triumph as a warrior prevails. He is the great fighter who wears the breastplate and helmet in 59:17. His certainty of victory is backed by what He has just said. Of His creating all, His ability to give light and sight and freedom, His glory that is totally unique, and His worthiness of world worship.

His Procedure in His Plan (14–25)

Immediately after His challenge to praise, the Lord goes on naturally with detail of how He will prevail and show anew His worthiness to receive praise.

Long patient though provoked by sin, God plans to carry out due justice. Worshipers of idols He will put to shame (17). Where He finds rampant wrongs as in the sin of His covenant people (24) and the plunder of His people by others (22), the Lord will act to set things right.

Prayer was relevant in its context here. For praise befits a God who bids men expect His Servant and meditate on His sovereignty. Praise also flows well with verses after it, since God is certain to prevail and will go ahead with His plan.

Principles of prayer are prevalent. One is that reflection on God sending His Messianic Servant and having His great control over all things gives strong reason and content for praise. A second principle is that those who praise such a great God have the company of others whose spirits yearn after the same occupation. Worshipers from “the end of the earth” are in view. A third guideline offers profound encouragement. Triumph is sure for the God of their praise (Ps. 109:1).

Isaiah 43:21, 22

Praise from People God Formed

This prayer passage actually carries on the context just seen in Chapter 42. The outline stands on its own, but can fit with that just given.

God’s Forming of People Who Pray (1–20)

God emphasizes creating Jacob, Israel, as a people in His covenant purpose. He also gave them their name, “Israel” (Gen. 32:28), redeemed them out of Egypt, and says “you are Mine!” As He has had this relationship with them in the past, He will in the future. For He will be with them when they pass through waters or fires of affliction, always preserving and Israel. In this He is “the Lord your God, the Holy One of Israel, your Savior (deliverer).”

He pledges “I love you” (4), “I am with you,” and that He will regather Israel’s descendants from east, west, north, and south. They are “My sons . . . My daughters” (5, 6), and He says “I have created [them] for My glory” (7). He sees them as His witnesses, as His servant (10), and Himself as God from eternity who does as He sovereignly wills (13). He also is “your King” (15).

God already has delivered Israel through the Red Sea in victory over Egypt’s army (16, 17). Now He plans to do a “new” thing, provide a highway in the wilderness for them to return to their ancient land, and waters to sustain them (19).

All of this purpose leads into the reference to prayer.

His Prospective Day of Prayer (21)

Praise is a part of the destiny of God’s people. He Himself assures this here.

His own aim. His purpose in creating this people was “for My glory” (43:7). His aim in forming them was that they be “for Myself ” (21). Fulfilling this design is a matter of Israel’s participation, too.

Israel’s adoration. They “will declare My praise.” This adoring acclaim of God fits several perspectives. These go beyond just Israel, for praise is relevant for all persons.

(1) The passage here. Praise suits God’s purpose for them, and His performance to bless them. He rescued them as at the Red Sea, one example of many (16, 17), and He will provide what they need in their future return to share His kingdom (19).

(2) The psalms. Many psalms show the appropriateness of praise. God is greatly to be praised (48:1), and receives praises in the Egyptian Hallel (113–118), the Great Hallel (120–34) and the Hallel (146–150). Every thing or creature He made is summoned to praise Him, giving its tribute to His glory (148).

(3) The Book of Revelation. Everything in heaven and earth acclaims His glory (5:13, 14). For to Him, the Creator, everything owes its existence (4:9–11).

Their Present Dullness to Praise (22–24)

In Isaiah’s day, Israel at large has not called on God, giving the glory that is His due. Of course a remnant always does, those who trust Him. The majority has become weary of Him, preoccupied with their own purposes. They have not brought offerings, or honored Him; rather they have put on Him the burden of their sins, which weary Him.

His Personal Declaration for Prayer (43:25–49:26)

The Lord presses His availability as a forgiving God if they will come (25; cf. 1:18). Then He appeals for an interchange with Israelites. By this tensions can be removed and fellowship can ensue (26). Next God speaks of His action against sin for which Israel has not sought pardon (27, 28). Then He develops His adequacy as the real receiver of prayer (Chap. 44).

In 44:1, 2 the Lord again emphasizes His regard for Israel, His servant that has failed, His chosen, the nation He formed. After that He urges His resource to help (3–26). He is prepared to pour water abundantly on dry ground, picturing His remedy for the dryness of their spiritual lives. This is by giving His Spirit and blessing them as they call on Him in prayer (3–5). He is the true King of Israel and their Redeemer (6).

Idols are not able to help them (9–20; 45:20; 46:7). To call on them for deliverance is folly, mere wasted effort (17). God, however, can wipe out transgressions like a thick cloud, and invites their return to Him (22). He guarantees to populate Jerusalem again, apparently not just having people as today, but in blessing (26). He would partially fulfill this principle through the return He would move Cyrus of Persia to permit (28; 45:1–7). Many other passages of Isaiah reach beyond this return to a greater regathering in the days of the Messiah King (11; 27:12, 13).

God continues His declaration encouraging prayer. In 45:11, He challenges prayer about plans He will fulfill for His sons. At various times He keeps saying that He made the earth, heaven and man (as 45:12), and repeats His intent to have Cyrus free Israel’s exiles (13). He also reminds His ancient people that only He is God, and only He can save them (45:21). In Chapters 41–48 He gives many arguments of what He can do that idols have no power to do.

The Lord’s declaration comes, in Chapter 49, to a new expectation of the Servant Messiah (as 42). Speaking of Himself, the Messiah tells of His human birth (v. 1), God preserving Him and also His potent proclamation of His word (2), and His coming short, initially, in bringing Israel back to God (4, 5). He goes on with His true spiritual success despite the setback (5), and God’s pledge to extend His salvation to the end of the earth (6). He adds God’s assurance that in His time God will bless Him in restoring the land of Israel and bringing the people back to inherit it (8).

Prayer verses about praising God (43:21) and false gods being no help in trouble fit into the context of God’s aloneness, power, and compassion.

Principles of prayer are rife in Chapters 43–49. First, it is definite that God will have people to praise Him, for His own word certifies it. The best plan is to praise Him now, and not just think of this as a future practice. Second, prayer fits within a framework of monumental greatness. The greatness is God’s power over all creation, His prophetic guarantee, and His gracious claim of Israel as His.

Third, God’s restoring of Israel under Cyrus, keeping His promises, was a mighty example of the greater return that He guarantees. Praise was fitting for the Cyrus return, and will be for the final regathering. Fourth, the praying person is wise to let the Lord’s God-hood and idols’ vanity stimulate his heart to greater praise of the only God. Fifth, the prayer warrior does well to pray on for the full realization of the Messiah’s plan. Great as His past exploits were, He is yet to do far more to bless people of Israel and all nations.

Isaiah 51:3, 9

Prayer Celebrating God’s Comfort

God’s power lifts the spirits of the trusting, whether shown by His past calling or pledged in His prospective comfort. What He is able to do, and does do, is a reason for grateful prayer.

God’s Past Calling (1, 2)

The entreaty for considering this (1, 2a). Isaiah gives God’s appeal to the godly to reflect on their beginnings under His provision. Two elements appear.

(1) Their righteousness. God singles out those who pursue righteousness, who seek Him. They need encouragement.

(2) Their reflection. He wants them to look back to specific realities that should bolster them. God had hewn them from a rock, apparently Abram, as He later would begin with Peter as a rock and build His church from there (Matt. 16:18). He had dug them, so to speak, from the quarry of Abram, and Mesopotamia from which He led the patriarch. This look reflects on Abraham their father and Sarah who gave birth to them, that is, by Isaac, who was the beginning of God’s recognized seed (cf. Gen. 21:12).

All of this should stimulate encouragement.

The encouragement to confidence from this (2c, d). Abraham was only one person (cf. Gen. 12:1), but God called him. With the call God promised to bless him personally and multiply his descendants. The point is to draw encouragement from God’s past calling, and so to expect comfort in His future work.

God’s Comfort about Their Prospects (3–11)

His summary of blessing (3a). First, the assurance is that God plans comfort, and He intends it for Zion.

His specifics of blessing (3b–11). Now the Lord delves into details.

(1) The changes in the places (3b–d). God will revitalize sites in Israel that languish in Isaiah’s day. Examples are the places that are presently a waste, namely in the wilderness or desert. His blessing will transform these to abundant growth like the garden of Eden.

(2) The celebration of the people (3e, f; cf. 11). Comfort appears in the people’s expressions—joy, gladness, thanksgiving, and musical melody. As prayer was so important in Israel’s past biblical worship, prayer is surely integral in this. For joy, thanksgiving, and melody gained much of their expression in prayer overflowing to God. Cases of these saturate the Psalms.

(3) The coming of God’s precepts (4, 5). God enhances comfort by assuring rich things He will give—His law, justice, righteousness, salvation, and His arms (power) in judging equitably. This will be quite personal. It is for “My people . . . My nation,” Israelites. It even reaches to “the peoples . . . coastlands” that wait on Him also. For the scope of His covenant with Abraham was not only personal and national. Its blessing was international (Gen. 12:1–3). This is reflected in the global compass often in Isaiah, as in 2:2–4 and Chapters 24–27.

(4) The calamities in His prevailing (6–8). When He clears the way to blessing for those who trust, God will work mighty signs in the heavens and earth (6). Many people will die, as is clear in other passages about the time of the kingdom (Matt. 24:40, 41, some taken, some left). Those who experience His salvation and righteousness will have them eternally, as verses 6 and 8 assure. But God destines those who oppose the godly to perish, as a garment destroyed by moth and wool by grub worms (8).

(5) The call for God’s performance (9–11). Prayer now is explicit. Its three aspects here are frequent in Scripture.

a. Intercession for God’s day of action (9a, b). Isaiah and other believers call on God to awaken in mighty acts as He did for His people in former times. This prayer is in contrast to God calling on His people, Jerusalem collectively, to rouse them to receive His great acts that bring blessing (17; 52:1; 60:1, etc.).

The prayer cry to God, “Awake, awake,” repeats the word to express intense longing for His perfect action. It does not belittle God as if asleep, and hard to awaken, for He who keeps Israel never slumbers or sleeps (Ps. 121:4). Rather it is a way of praying that God will set forth His activity bringing blessing (cf. 59:16, 17), as a mighty warrior surges out of quietness into battle and fights valiantly.

Intercession pleads for the Lord to work as in earlier times. Verses 9c, d and 10 go on to an example.

b. Questions (9c–10). As questions often serve their role in prayer, so here. Praying people ask if it was not the Lord who defeated Egypt’s army, cleared a path in the sea, and let His people cross safely. They do not answer their own question, for the reply is obvious.

c. Affirmation of God’s action (11). Prayer declares confidently that God is to clear a way again, this time for His people to return in the future to Jerusalem. They will converge there with shouts of joy. The threefold note of joy shows the celebration that praying people can expect.

God’s Present Challenge (12–23)

Prayer has just gone up to God, and now God answers with comfort.

His challenge against fear (12, 13a). Verse 13a seems to be both a transition from fear into the warrant for faith, and a part of the new section. God who comforts Israel is the One their eyes need to fix upon. They should put away fear of man that paralyzes them. For, in God’s perspective, man dies like grass that perishes (cf. 40:6–8). Putting their eyes on the Lord, they have them on the One who made them and made the heavens and the earth.

His challenge advocating faith (13a–23). God, the Maker of all, will free Israel’s exiles. As the prayer implored Him to do, He will arise to action (cf. 9). So now in turn He prods hearers themselves to rouse themselves in faith, in view of His power. For He not only created all, but churns up the sea, a mighty display of energy.

God acknowledges that Israel has drunk from the cup of His judgment, that she has no one capable of guiding her to recovery from helplessness. But, He reassures them, He Himself contends for them (22). Once He makes this move, never again, ever, will they drink the cup of judgment. Rather, He will give it to their enemies who trampled them. Faith in Him will be justified, for He will redeem them (52:5, 9), He will reign and guide them into comfort and peace as a restored people (52:7–12).

Prayer, then, is related here to Israel’s past calling, comfort in Her prospects, and God’s challenge not to fear but to believe Him. The prayer and His answer bring Isaiah’s message up to the famous passage about the Messiah’s death, resurrection, and exaltation (52:13–53:12). These are a key for His people’s blessing, and show that its timing is beyond all of this.

In review, what are the principles for prayer? First, those who pray can take comfort meditating on great things God has done faithfully in the past and things He promises to do. Much of scriptural prayer focuses in these two. Second, thanksgiving (3) is an apt prayer response to the great things God does. Third, prayer is worth all the effort in view of the inspiration of knowing God’s blessings will last eternally (6, 8).

Fourth, people of prayer need to remember a truth. Not only do they summon God to act, but God summons them to act—not fearing but believing His promises (17; 52:1, etc.). And prayers of believers can rise on the assurance that all the promises of God are yes and amen in Christ (2 Cor. 1:20).

Isaiah 53:12

The Messiah’s Prayer for the Transgressors

Isaiah wrote in Chapter 49 of the Messiah’s temporary lack of success with Israel at His first coming. Now, in the most famous of the four “Servant Songs,” he depicts the Messiah’s passion and finally His preeminence exalted over all (52:13–53:12).

It is at the very close of the passage that the Messiah’s prayer is mentioned. So, the scenario that begins with His prospering in triumph (52:13) ends with His praying for transgressors (53:12). The intercessory prayer is the final emphasis in the sequence of birth, character, death, resurrection, and reigning even over kings. A survey of the whole scene prepares us to see the prayer in its true focus.

The Unprecedented Altitude of the Messiah (52:13–15)

Isaiah introduces speakers, first God the Father (13–15). Then the words are from the godly Jewish remnant beholding the One they pierced at the time He returns in glory to establish His kingdom (53:1–12).

The Father describes His Messiah’s exaltation.

The reality of it (13a). “Behold!” This snaps the hearer to attention like a bold banner streaming across the front page of The Los Angeles Times. The Father views the Messiah as “My servant,” His appointee as king in Psalm 2. The Messiah will prosper (shaqal), a word that means “to deal wisely” or “have success,” or more fully “deal in a wise way that is marked to prosper.”

The range of it (13b). Three verbs portray the Messiah’s coming to such exaltation: “He is risen” (or in a high place), “lifted up” (by the Father), and “exalted.” The last word was used of one who receives dignity and honor (Job 36:7). An adjective added gives extra grandeur, “exalted very high.” The New Testament shows the steps in the historical fulfillment—His resurrection, ascension, and sitting down at the right hand of the Father.

The route of it (14). He ascended to the preeminence by a path that first descended to degradation in suffering. This was in an emotional reaction He provoked in people who see Him on the cross. “Astonished” (shamam) was used of emptying a city of inhabitants during wartime, and depicts people drained of emotion, as if petrified at what they beheld. The Messiah hanging as if defeated on the cross did not appear destined to be the mighty king.

Not only emotional reaction, but bodily ruination is a part of His degradation. “Marred” means “spoiled, ruined,” that is, distorted. The Messiah was used as a human punching bag by soldiers of Herod, and his back lashed to a pulp by a whip. How much His appearance was also difficult to behold due to the weight from sins of the world put on Him we will never know.

The results of it (15). Two results of His exaltation were His sprinkling of nations and His silencing kings. “Sprinkling” means just this in Isaiah’s only other use of it (63:3), and was the term for priests sprinkling blood on the altar or mercy seat (Lev. 4:6, 17; 16:14–19). The Messiah’s work in humiliation and degradation enabled Him to sprinkle the receptive with the cleansing blood of His death (Col. 1:20).

As to the kings, the literal idea is “At Him kings have shut their mouths,” spellbound by His resulting greatness. Kings appear in the illustration as the highest rulers on earth. This shows that all of less authority could be awed as well. They will acknowledge that He is “king of kings and lord of lords” (Rev. 19:16).

Efficacy of prayer advocacy by such an exalted Messiah is already obvious as the verses flow on to 53:12.

The Unthinking Attitude Toward the Messiah (53:1–3)

Unbelief by men was the chief response to the Messiah at His first coming. Who has believed our message? The answer is only a remnant. The Messiah was human and did not appear to prosper, “like a root out of parched ground.” He was disbelieved (1), disregarded (2), and despised (3). Ministering in humility and meekness, He did not impress those who saw Him as being stately or majestic. Due to a rejecting attitude, many turned from Him as if He was an imposter to be despised, not their Messiah (John 1:11).

The Unutterable Agony of the Messiah (4–8)

He was carrying the sorrows of men (4). The emphasis is “our very own griefs He Himself bore.” His selfless identification was shown in bearing men’s sorrows, as in caring about their sicknesses and heartaches before He went to the cross (Matt. 8:17). “But” (quite emphatic “yet”) He was met by their snobbish supposition. Rejecters had the effrontery to imagine later, at the cross, that He was suffering so severely as God’s chastisement for some outrageous sins of His own, getting what He justly deserved.

He was crucified for the sins of men (5–8). While the third and fourth lines of verse 4 depict Israelite supposition at the Messiah’s first coming, 5–8 give the godly remnant’s realization after the cross (as Acts 8) and at His second coming. In that future day the remnant looks back in retrospection and grasps the entire picture as it was in truth.

He was pierced and crushed for others’ sins, and “the punishment that eventuated in peace was upon Him.” Matthew 8:17 refers to pre-cross caring for men’s sorrows (as Isa. 53:4a, b) and has no reference to healing in the atonement. However, as the thought moves on in 53:4c–5, 1 Peter 2:24 looks at spiritual (not bodily) healing in the atonement through His work on the cross. Such healing is by the Messiah’s being pierced, crushed, and having the load of sin fall on Him.

Verse 6 emphasizes two things about men’s sin—its universality (“all . . . gone astray”) and its individuality (“each of us has turned”). The verse also stresses a third reality, substitutionary atonement for sin, as “the Lord has caused the iniquity of us all to fall on Him.”

The silence of the Messiah going to the cross and while suffering there is the point of verse 7. What is meant is not His saying nothing—He actually spoke seven famous sayings—but silence in another sense. He did not open His mouth to defend Himself to escape the suffering. Verse 8 articulates the reason for His death. It says, using a causal idea, “Because of coercion (or oppression, by rejecting men) and judgment (rendered against Him by men and in a higher sense by God as He bore men’s sins) He was taken away.” The human sin that was on Him is clear in the last part of verse 8.

A Messiah who devotes Himself to such unutterable agony for men is a caring Messiah when He intercedes for them (12).

The Unique Appointment of the Messiah (9)

After His death, the Messiah was thought to deserve a grave with the wicked, the criminals, two thieves who hung on crosses with Him. In this false light those who crucified Him conceived of Him. But God worked another way. He moved that the body be turned over to a rich man, Joseph of Arimathea (Matt. 27:57), who buried the Messiah in a tomb of his own garden. As a sinless one, it was fitting that He have a special sepulchre, and not lie with the sinful (cf. 53:9c, d).

The Unqualified Acceptance of the Messiah’s Work (10, 11)

God was pleased to submit the Messiah to such suffering, considering the justification from sin He would work for others. He saw the spiritual progeny (the justified ones) the travail would make possible. He also prolonged His days, for He raised Him from death to life forevermore (cf. Rom. 6:9; 1 Cor. 15:12–28). God did not allow His Holy One to experience corruption (Ps. 16:10; Acts 2:29–31). All the good purposes in the Messianic plan can move on to fulfillment, as at the end of Isaiah 53:10.

The Unparalleled Award of the Messiah (12)

At least three facets form the message of verse 12, climaxing on the note of prayer.

His advancement. God the Father, distinct from the Messiah as in Psalms 2, 16 and 110 and Daniel 7:13, 14, pledges the sufferer’s prospering as in 52:13, 15. He marks the Servant for a portion with the many (same word as 11d), that is, the godly, as their Lord. He will have the earth as His inheritance (Ps. 2), the throne of David (2 Sam. 7:12–16; Luke 1:32, 33), Israel brought to Him (Isa. 49:6), people of all nations worshiping Him (Isa. 2:1–4). Besides these, He will be recognized as king of kings and lord of lords (Rev. 19:16), and finally even saved kings will render all glory to Him (21:24–26).

His availability. For a moment, the godly remnant reflects admiringly on the Messiah’s availability to do God’s will. This is the reason that led to His exaltation. He poured Himself out in death, and was numbered with transgressors though He alone could qualify as the sinless one who could pay the penalty for all of the sinners.

His advocacy. The Messiah has received a great reward, an honored place, in the will the Father fulfills. Here, in such a context, is another honor, a ministry of very great importance. “And [He] interceded for the transgressors.” He fulfilled this prayer advocacy on behalf of others even while suffering on the cross. He cried in regard to those who crucified Him, “Father, forgive them; for they do not know what they are doing” (Luke 23:34).

How many of the crucifying people later received the Messiah we do not know. We are informed that a great number of the priests turned to Jesus (Acts 6:7). How intercession on the cross bore its fruit! But even before the cross He interceded for men, as in John 17. He was often found in vigils of prayer, early (Mark 1:35), through His days (Luke 5:16), even all night (6:12), times when intercession could have its part. He spoke to Peter of His advocacy in prayer on his behalf (Luke 22:31, 32). And once ascended into heaven, He ever lives to make intercession for believers (Heb. 7:25; Rom. 8:34; 1 John 2:2).

It is quite revealing that Isaiah 53:12 says the Messiah interceded for “the transgressors.” This is in harmony with God’s spirit all through Isaiah’s messages, often assuring sinful Israelites that He has not given them up. He gives His Messiah for them (cf. John 3:16), will bring them to Himself, give them His Spirit, restore them to their land, give them His righteous King, and bless them in countless other ways.

Paul expresses the potency of God’s graciousness in Romans 5:8: “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” He adds staggering words in 8:32: “He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him freely give us all things?”

Prayer in Isaiah 53:12 is like a capstone on the argument. After details of Messianic redemptive work to clear a way for sinners into the kingdom, the King is said to be their intercessor that the plan will succeed.

One comes to prayer principles, feeling as if his breath has been snatched away. One standard is the overwhelmingly great framework God has provided for prayer. Here is a great exaltation for His Servant, a great recovery from His degradation, great suffering, and death, a great host of beneficiaries (“all of us,” 6), a great purpose (“justify the many”), and great intercession. Such greatness plants a flag of challenge before our hearts, inciting us to pray, as He prayed. We pray as we find ourselves between the mountain summit of Calvary and the mountain height of the coming kingdom. We share in the work still going on.

Second, prayer today is as relevant to each aspect of the Messiah’s work as when He prayed. We pray in praise-filled expectation of His kingdom exaltation; in gratitude that He suffered as He did, considering what and who it was for; in wonder at the Father’s love and the Servant’s commitment; in joy that the Servant receives many off-spring, that He is alive forevermore, that all God’s plan will prosper in Him; in agreement with the satisfied Father because we are satisfied also; in passion to make our intercession count as He did for a cause so precious.

Third, human failure need not dishearten those who pray. Of course we all come far short, as sinners. But the Servant of servants encourages us not to stay down but rise up. For, sinners though we are, He prays for us as he interceded for the transgressors then (cf. Rom. 8:34; Heb. 7:25). He is even our Advocate, our Defense Attorney, pleading a case based on His blood that gains the Father’s satisfaction in place of ours (1 John 2:2). In view of these astounding boosts, it is possible to pray in victory as the Servant prayed.

Isaiah 55:6

Calling on a God Close By

This chapter gives God’s summons of sinners to Himself in grace, then His sufficiency to sinners in grace (8–13). Along the way it is one of the most remarkable chapters in Scripture about some key issues. Among these are the profound nature of grace, God’s invitation to pray, the abundant blessing God wants to shower down, the astounding possibility of forgiveness, and the power of God’s Word to give fruitfulness.

Prayer in verse 6 is right at the heart of the chapter.

God’s Summons of Sinners to Himself in Grace (1–7)

The appeal for prayerful reception (1–7). Right at the outset God throws forth a challenge to come to His abundance (1). He says nothing of works to get oneself ready to deserve favor; the message is simply “come” as in the final verses of the Bible. A bit later He says “Listen . . . to Me” (2), “Incline your ear” (3), “Seek” and “Call” (6).

It is in complete accord with all this grace that Isaiah also appeals for a forsaking of the wicked way and a return (repentance) to God (7). Scripture often explains that God even grants the gracious inclination, the power to come, listen, seek, return, and so on (Ps. 80:3, 7, 19; Jer. 31:18; John 6:44, 65). Paul would say God is the One who energizes in people to will and to do of His good pleasure (Phil. 2:13).

The context here, also, is clear about God’s gifts in the entire matter. He invites those who have no money, no resource, yet lets them know that they will be able to buy and eat (1). A buying without any resource is not the usual, human kind of transaction; rather it is an exchange which, though as definite as in normal buying, is fulfilled in receiving free possession of what God gives. To underscore this, God defines a second time that receiving His bounty is “without money and without cost.” He assures His compassion, even His abundant pardon (7).

To make this grace even plainer, the Lord clarifies that He is not putting the matter to people in any system of human thinking, which can require a price. It is, rather, on the plain of His thoughts and His ways, higher than man’s as the heavens are higher than the earth (8, 9). Then He illustrates in a way that puts everything beyond any doubt. He deals in grace spiritually, as in an analogy. The rain and snow fall from heaven, without man’s deserving or paying for these, and then produce fruit. Likewise God’s Word goes forth with its gift, and produces fruit in His will (10–12). The fruit in the spiritual realm is in matters such as joy and peace (12), as for believers today (Gal. 5:22).

The repentance God calls for (7) is in faith that receives His gifts. The gifts even include His enabling for an obedient response to Him. It is as when rain comes from the sky. When God gives it, a person can receive it—catch it in his barrel or bucket. Setting a container out is not against the grace gift, but being available to receive it.

Before going on, it is worthy to note that several of the key words depict what involves prayer, as usually understood in biblical passages of spiritual receptivity. Such are “come,” “seek,” “call,” “return,” and so on.

The advantages for personal recovery. Here the same verses are involved, only the emphasis is different. God’s rich supply, in grace, is likened to “the waters” as of a plentiful river, wadi, or spring. Water courses that a thirsty hart can pant to reach are an analogy to the spiritual supply of God in His Word (Ps. 42:1). So, the Psalms begin with the vivid picture of a person dwelling, like a tree, beside waters that nourish it, waters of God’s Word (Ps. 1).

Another way of picturing advantages in God is by “wine and milk,” staples of Israelite everyday life. Further portrayals are in eating what is good, delighting in abundance, and securing abundant pardon. Of course the analogies of rain and snow are graphic illustrations of the advantages. Besides these details are others: being able to “live” (3), receiving faithful mercies (3), embracing a leader and commander, evidently the One coming in David’s line (4), abundance to have an impact helping others (5), and having the Lord (6).

The prayer that is a key to receiving the advantages is plain in verse 6, in two ways.

(1) Seek the Lord. This seeking, as in Job 5:8, 9 and often in the Bible, comes to its focus and issue in prayer. It is a desire and a move to draw near to Him. And as seen above, it is sponsored by God’s own gracious energizing. Often in Psalm 119, the person praying seeks God’s direct, sufficient enablement to have spiritual inclinations. He expresses this in a variety of ways—being established, strengthened, quickened (infused with spiritual fervor), and so on.

This seeking is while God may be found. He is very gracious, giving much opportunity to hear and seek, but if grace continues to be rejected, He will not always be available. Judgment must come for the hardened, who would not receive (Prov. 1:24–32).

(2) Call on Him. This is an appeal, an entreaty, a request, a cry in need of God. Almost invariably in Scripture it is in situations of distress that prompt an urgency to reach out for help from the Lord. As in the first part of verse 6, the call is within a timeline of God’s patient accessibility. “Call . . . while He is near.” If rejected, He will someday not hear. The time is now!

God’s Sufficiency to Sinners (8–13)

He is adequate in three ways that the passage clarifies.

Sufficiency in attitude and ability (8, 9). God’s thoughts are of a sufficiency so far above man’s as the heavens are above the earth. Undreamed of possibilities lie with Him, beyond man’s keenest imaginations. However difficult a sinner may imagine it would be to go God’s way, the frequent reminders in Scripture of His creating heaven and earth and having all power should quell doubts. Nothing is too hard for Him (Jer. 32:17, 27). Obstacles to faith that are impossibilities for men are not roadblocks to God’s ability (Ps. 18:29).

Sufficiency in accomplishment (10, 11). As God’s water from the skies produces fruit in the soil, His water from His Word of grace produces fruit in the sinner. Jesus used a similar analogy in the Parable of the Sower and the Four Soils (Matt. 13:3–8, 18–23). The person who will pray to God and receive His bounties has great possibilities to live a transformed life.

Sufficiency in abundance (12, 13). God promises that for those who receive His waters and His pardon, joy and peace are the fruits. He also describes changes in natural plant life to prosper the trusting, works that can come true in a literal way. They can also picture the same kind of principle expressed as well in spiritual renewal. God often told the Israelites that if they obeyed Him in faith, He would give them physical blessings as well as spiritual (Lev. 26; Deut. 28). And in passages about the future kingdom, He pledges abundant plant prosperity to bless people (Isa. 35:1, 2; Ezek. 36:30; Hos. 2:21–22, etc.).

Prayer in Isaiah 55 offers life-shaping principles. First, those who pray to God ought always to approach Him as a God of gifts. This does not mean to come just for a handout, wanting God’s grace and not God. It means realizing that the God we seek above all gifts is a gracious God, able to work things far beyond what we ask or think (Eph. 3:20). Second, prayer can be refreshed here in the reminder of God’s potential abundance to those who are open to His availability. This needs always the close guard of pure motives, that seek His glory, not selfish ends.

Third, prayer in the Isaiah context does not just give truth that can apply to life now, though it does. It often is in the framework of the blessings that will reach their full realization in the future kingdom, when literal abundance will be at its best. Israel, for example, is to be glorified as a nation when these truths converge (5; 61:3–9; Zech. 8:20–23, etc.).

Fourth, prayer is encouraged by meditating on God’s willingness to pardon abundantly. This can help a person come to salvation. It can also help any believer as he struggles with sinful imperfection. It can be an elixir to freshen him to pray energetically for seemingly impossible people. God is abundant, and He is able.

Fifth, much fruit is possible for the believing, praying person as he combines prayer with the fruit-bearing Word as in John 15:7–8. This is in joy and peace in Isaiah 55, and in other passages has a great host of benefits (Isa. 58:6–11; Gal. 5:22, 23).

Isaiah 56:7

God’s House of Prayer

Like many passages in God’s comfort section (Isa. 40–66), this chapter pictures the future kingdom blessing in contrast to the blight of the wicked. In the midst of it is the famous verse on the house of prayer.

The Prediction of God’s Salvation (1–6)

Behavior that befits this (1). God calls people to lives vigilant for justice and righteousness. The call is in light of the certainty that He will bring His kingdom deliverance and righteousness. In Isaiah, this is in the time when God regathers Israel nationally back to Palestine (11; 27:12, 13).

Godly behavior in the present befits such godly hopes for the future (cf. 2 Pet. 3:10–12). It befits, but does not bring the blessings; only God can do that. It demonstrates the way consistent with God’s character and purpose, it does not deserve the benefits. For God gives these through grace. But grace when really at work in lives transforms people to manifest God’s will.

Blessing that characterizes this (1, 2). Salvation or deliverance from sin as it is already experienced will give way to the greater future deliverance. Righteousness lived now will lead one on to knowing fuller righteousness then. Verse 2 focuses on “how blessed is the man who does this.”

Believers who receive this. They stand for righteous values and keep their lives from sin, as in profaning worship to God. This is not sinless perfection, for much Scripture shows that the best believers still sin. Rather it is a kind of godly direction, the commitment of the heart. The “blessed” person would be the same godly one seen earlier (Ps. 1, 19, 119), or later (Matt. 5:3–12; James 1:12). Even there, confession of sin and cleansing was a necessity (19:12–14; 119:9–11), as in Proverbs 28:13, Isaiah 6, Matthew 6:9–12, and James 4:7–11.

Two special kinds of godly persons are mentioned. These are examples of God’s readiness to bless those who are tender to His values, even non-Israelites. One kind is the foreigner, shifting from former commitment honoring false gods to the true God (cf. 1 Thess. 1:9). The other is the eunuch, since the law Moses proclaimed shut him out from the congregation (Deut. 23:1). Moses did not absolutely exclude such a person, if he came by faith, any more than his prohibition of Moabites shut out Ruth the Moabitess who trusted God.

It is clear here that obedience reflects real faith in God. For example the eunuchs are defined in this case as keeping His sabbaths, pleasing Him, clinging to His covenant. The foreigners are seen as joining with the Lord, serving Him, loving Him, honoring His worship, and giving allegiance to His covenant.

Approving such faith working through love, the Lord promises sure reward: a memorial within His house, possibly referring to an honored reception; a name of greater value than sons and daughters in mere human relations, even an eternal name of acceptance they can never lose (cf. Rev. 2:17; 21:7).

The Prayer in God’s Sanctuary (7)

Believers, even in the special categories just clarified, will have access to worship God at Jerusalem in the future kingdom. He will let them be joyful in His house of prayer, a place the verse mentions twice. Their burnt offerings depicting complete devotion to Him He will approve.

The aptness is calling this future kingdom temple (cf. Ezek. 40–46), a house of prayer is not hard to conceive. When Israelites and believers of “all the peoples” come to worship, they come to a house in which God told Solomon He was pleased to put His name, eyes, and heart (1 Kgs. 9:3). He sees temples through the centuries at Jerusalem as having continuity, under the same commitment. Worshipers also come seeking to render glory to God, and the most direct communion with Him focuses in prayer. So the house is, of all things, a house of prayer.

Consistently, the worship is for peoples of all nations who look to the true God. For He pledged to Abraham that He would bless him, those of the nation in his lineage, and people of all nations (Gen. 12:1–3).

A fitting outline of verses 7, 8 is this: the reception of worshipers; the rejoicing in prayer; the regard for sacrifice; the renown for prayer; and the regathering to the promised land for prayer.

The latter emphasis, in verse 8, fits well with many passages of Israel’s regathering in Isaiah. When God brings His ancient people back to the land that He pledged by covenant (Gen. 12:7), He will add these to people already assembled and approved there. Other Scripture shows that He will not accept rebels (unbelievers) (Ezek. 20:38), but reject these whether in the land or out of it (Matt. 24:41, 42). This He will do in a clear-cut distinction that accepts those of faith.

The Perversity of Sinners (9–12)

In sharp contrast to believers whom God acknowledges, even in His house of prayer, unbelievers meet only with His disdain. Prophets as professional spiritual leaders, if they do not genuinely worship the Lord, are blind watchmen. They fail in their duty to be true watchmen (Ezek. 33:7). They also are spurious as shepherds, having “turned to their own way” and led people away rather than in God’s will. They are lost in indulging their own desires as in strong drink, nil of reality to delight in God.

The difference between faith and unbelief is sharp in Chapter 56:

Faith

Unbelief

Spiritual values (v. 1)

Bodily appetites (12)

Guarding vs. evil (2)

Greedy to follow evil (11)

Unlikely people, but godly (3–6)

Likely people, but ungodly (10)

Choose what pleases God and

Choose what pleases self

His covenant (4)

Love the Lord’s name (6)

Love themselves

His servants (6)

Servants of self

Keep from profaning (6)

Profane God in various ways

Prayer with joy (7)

Pleasure of self and selfish joy

Sacrifices (7)

Unwilling to sacrifice

Admitted (7a)

Excluded, cf. 65:11–16

Principles of prayer are apropos now. A primary one is, as often in God’s Word, that genuine prayer fits within a total life commitment. The values in column 1 show where God’s heart is. Some delude themselves by their own fancy that they can serve the devil about 95 percent of the time and pray acceptably the other 5 percent. Then they can rush back to the real loyalty that captivates. God is no fool. He is not a blind god. He is not a player of spiritual games. Such a god is too small. The Lord never guarantees to hear such prayer (cf. Isa. 59:1).

Second, God’s temple is a house of prayer, and in principle so is His local church. The New Testament epistles often articulate the prominent ministry of prayer in the church, and with the believer (Eph. 1, 3, 5, 6; Phil. 1, 4; Col. 1, 4). Believers can count for eternity’s values far more than they do if they join with others in God’s house, and really pray for His work. Along this line, the believer’s body, as a spiritual temple too (1 Cor. 6:19f.), is a house for prayer without ceasing (cf. 1 Thess. 5:17).

Isaiah 57:13, 19

God Creating Praise on the Lips

Isaiah reviews Israel’s sins that shut God out of their thoughts, then God’s imparted grace to bring a remnant to praise.

Israel’s Iniquity in its Pursuits (1–12)

Many aspects of sin mark the Israelites, even lying, not remembering the Lord, and not giving Him a thought (11). They are so sold on sins that they can be described as the products of it, not God’s grace. So, they are “sons of a sorceress, Offspring of an adulterer and a prostitute,” or people of rebellion and deceit (3, 4). They are “on fire” in excitement to their sins, and step so low that they sacrifice children in fire ovens devoted to an idol (5). They are into literal sexual perversion. For verses 7–8 mention their “bed”, displaying their bodies, and gazing on others’ manhood.

A part of the guilt is the insensitivity to the righteous they wrong, even when these die. No reflection convicts them to think of the difference between the sinful and the godly after death. If they understood spiritual values, they would realize that the righteous enter into peace and rest, for all is well, and the wicked, too, should be sobered to repentance.

Sin holds people in such thraldom that they encourage themselves in it. They even get “a second wind” to keep on sinning (10).

God’s Interaction with Israel’s Prayers (13)

His dismissal of their trifling (13a). God will not hear prayer when they cry out, apparently asking for deliverance, since the verse deals with this. They relied on their idols, so God responds, let the idols “deliver you.” They do not pray to Him aright, but only trifle, seeking to manipulate Him to serve their own convenience if they face trouble.

His deliverance of the trusting (13). “But,” by contrast, the person who takes refuge in the Lord will inherit the land, and possess God’s holy mountain. He will have his own part in the land of the fulfilled covenant God made with Abraham (Gen. 12:7), with the center at Jerusalem. The possibilities in the verse are only two. The unsaved will be excluded, and the saved admitted. Those who are given entrance there will inherit and possess.

The crying out was in prayer begging for rescue. Prayer also is a part of the opposite, when the godly take refuge in the Lord, not in idols. The Psalms show that seeking the Lord for refuge often has its specific expression in prayer (7:1, 2; 31:1, etc.).

God’s Impartation for Their Future (14–21)

Isaiah draws even more of a contrast between rescue and ruin.

Felicity for His own (14–19). To put it concisely, God describes welfare He will work for the righteous—rebuilding (14), reviving (15), reassuring (18), and recreating their praise and peace (19).

Verse 18 is saturated with solace for the trusting. Here, God will heal, lead, and comfort. He does this for some, who are in 65:8 like good grapes in a cluster, while the bad grapes are destroyed. God’s inclining in grace is real (cf. Ps. 80:3, 7, 19; Jer. 31:18; John 6:44, 65). It blends with the contriteness of those who trust, who draw near to Him (Isa. 57:15).

Verse 19 continues the details of God-given felicity with two blessings, praise and peace. The two fit because all spiritual values are a composite of unity, as the ninefold fruit of the Spirit (Gal. 5:22, 23). Trust in God surfaces in prayer, fragranced with praise that acknowledges His worthiness and His works. And in a life of praising prayer is a peace in God’s sufficiency, a peace that surpasses all understanding (Phil. 4:6, 7).

Frustration for the wicked (20, 21). Isaiah depicts the unsaved in two ways.

(1) What they are like—the sea. The analogy is graphic. The ungodly are similar to the seething, churning sea. For, lashed by the winds, the waters heave up elements in them, such as trash and mud. Those who live for their own ends, not God’s, come under His illustration of agitation and filth. This is why they need His cleansing (1:18).

(2) What they lack—the serenity. The unsaved life is one of chaotic pieces not brought together in harmony and composure. It cannot be a life of peace in the wholeness God’s soundness instills. This is not simply a man’s opinion. God Himself says it in verse 21.

The lack is not simply of serenity, or peace. In the overall picture of Isaiah, it is a lack of the Saviour, the Prince of Peace (9:6, 7). His Person is the object of peace, and men have perfect peace as their mind is stayed on Him (26:3). As He is the object of prayer in praise, He is the worshiper’s peace (57:19), making His reality felt in communion.

Principles of prayer abound here. First, it is healthy for the praying person to examine his life and be sure to remove any obstacles sin erects against peace with God. God has fellowship with those who are contrite about sin and sincere about godliness (15). Second, the advocate can be aroused even more, as in verse 13, to intercede for those still trusting idols to turn to the living God. Third, promises of future inheritance when God restores, as in verse 13, are a strong boost to labor on in prayer.

Fourth, things God promises the trusting in the kingdom (18, 19) are sharp reminders in prayer that every commitment for God will be worth it all. Fifth, knowing that praise is the order of the day in the coming bliss (19) is a tonic renewing zeal to praise God now. For praise now to a glorious God is a kind of dress rehearsal to praise Him then.

Isaiah 58:9

Opening the Door to Answered Prayer

Now before readers is one of God’s most outspoken passages on reasons He does not answer prayer and reasons He does. The contrast at its heart is between hypocrisy and purity in worship. It forms a check-list to return to often in examining one’s reality before God’s all-seeing eyes.

Seeking God the Sinful Way (1–4)

This is not the way that gets prayers heard on high (4). The true way does (9).

God stirs Isaiah to speak as if with a trumpet call summoning His people to see their hindering sin as He does. If they do, and deal with it resolutely, God will open the way of prayer to heaven (4). They seek Him but in a knowledge drained of devotion, a faking of righteousness and nearness (2). Chapter 59 shows them more about their sins if they will pay attention. They go through the motions, they pray and fast, and they humble themselves after a fashion. Yet they are baffled at unanswered prayers.

Straight talk is God’s solution. They work their religious angles while their hearts cling to their own selfish will. Toward others they are hard-fisted, merciless, badgering, counting profits more precious than persons (3, 4).

Verse 5 seems to make a transition from the hypocrisy into questions swinging around toward the solution.

Seeking God a Sincere Way (5–14)

What it is not (5). The secret to power in life and prayer is not to have an outward facade of humiliation. It is not in feeling afflicted and spreading sackcloth and ashes to look spiritual, while insisting on motives and acts God hates.

What it is (6, 7, etc.). God has Isaiah mention two specifics.

(1) The stopping of oppression (6, 9). If they mean business, the way is one of loosening bonds of wickedness that exploit others, one of freeing others they have taken advantage of. In verse 9, it is a way of removing the yoke they placed on those under their power. This will involve repentance in regard to using their fingers to point out those they are wronging, that is, falsely treating with their gestures and tongues.

(2) The serving in compassion (7). If what they want is a worship that God prizes, it will come with love that shows compassion to the needy. Giving the hungry food, the homeless lodging, the naked clothing are gestures of honoring God. So is worshiping Him on His holy day (13). Verse 10 repeats much of this. The swing in the repentance is from gouging to giving, from a grasping spirit wanting to gratify self to a gracious spirit seeking to help others for God’s sake.

What it fosters (8–14). When worship as in prayer is a part of a whole life that is right with God, God can assure blessings. These tokens of His own compassion come in various expressions, showing that one cannot outgive Him.

The blessings are living in God’s light (8, 10), health benefits (a focus on the spiritual realm here), righteousness as a beacon before them, the Lord’s glory guarding them, answered prayer (9), guidance, unfailing sufficiency (cf. 2 Cor. 3:5; 12:7–9), rebuilding, delight in the Lord, and success (14b). To sum up, they will experience blessings such as the people of Jacob knew as their frequent heritage in the past (14c).

Prayer, bouncing back from a heaven of bronze (4), is now effective (9). God emphasizes this by saying it in two ways. They will call, and they will cry. He will answer (this time they are heard positively!), for He will be available saying, “Here I am,” ready to supply.

Which principles speak to people of prayer here? A big one is the imperative of praying in a total life commitment to God’s will. This contrasts with the hypocrisy of mouthing prayer as if spiritual, but living to carry out sins. God has made clear in much Scripture His insistence on purity of heart (Ps. 24:4; 66:18; Prov. 15:9; Matt. 5:8).

A second standard is not simply to be pure in motives and action, but to show outright compassion as God does, even in tangible acts. It is in this environment that prayer prospers here. Third, the measure in which a person pleases God in prayer becomes manifest in the manifestation God gives him in spiritual values. Here, a vital prayer life is a life vital in the elements that comprise a spiritually healthy walk—one of light, righteousness, glory, and so on. Paul who himself models power in prayer (Eph. 1, 3) and calls other believers to it (6:10–20) sees God’s fruit as in the categories of all goodness, righteousness, and truth (5:9).

The vitality of an effective prayer walk with God is according to the pictures in verse 11. A person finds satisfaction of his desire in God’s will even in dry places; strength adequate even to his body; saturation with God’s provision, as a watered garden; and supply that does not fail, as from a spring that keeps flowing.

Prayer in Isaiah 58 can be a dead and rotten thing God despises. Or it can be a living and vital thing that God is delighted in. Those of any age must make the choice as those in Isaiah’s day, and the right choice is a great key of life.

Isaiah 59:1, 16, 17

More Reasons for Failing Prayer

The chapter opens with prayer that God does not hear. Then it gives reasons, and later promises His own work to overcome sin and bring salvation.

The Contrariness that Hinders Prayer (1–8)

The issue of unanswered prayer (1). God’s not hearing prayer is not mentioned until the end of the verse. The major force is on erasing false explanations some can use as excuses for His not answering. Two of these are exhibits.

(1) It is not because God lacks power. His hand is not so short that He is unable to save. Scripture has made His power an emphasis from His creating the heavens and the earth (Gen. 1:1) forward. The plagues against Egypt, the miracles through Elijah and Elisha, and the defeat of Sennacherib even in Isaiah’s day (2 Kgs. 19) were among the displays.

(2) It is not because God lacks perception. His ear is not so dull that He is unable to hear. He needs no hearing aid.

Excuses must be put aside. The real reasons for God not hearing prayer are coming up.

The iniquities behind unanswered prayer (2–8).

(1) A summary (2). Iniquities and sins of the Israelite people have separated them from God and secluded God’s presence so that He cannot be committed to answer.

(2) The specifics (3–8). In quick succession representative wrongs are listed: violence, lying, trusting in folly, thinking twisted thoughts, deceits that are death-dealing poison (5), works filled with sin, and a love for sin that rushes to it. Their way is one of turmoil (8) as the raging sea (57:20), not peace; their tracks are not in the way of justice; and they live crooked lives.

The Consequences that Hurt the People (9–15b)

This is a kind of truth or consequences section. They have refused the ways of truth, and so they face the consequences. These are an environment of injustice, darkness (discouragement), groping, stumbling, and untruth. They even include added peril for anyone who tries to break with injustice, for he faces the lash of revenge from others sold on evil (15b).

The Countering that Honors the Lord (15c–21)

God counters by doing what no other can do—provide salvation for sinners.

What the Lord perceived (15b, 16). God perceived something that caused Him to be displeased (there was no justice) and disturbed (no intercessor). As in Romans 3:23, all had sinned and come short of His glory. There was “no man” qualified in power and in purity to bring justice; God saw them all in iniquity.

He also saw “no one” qualified to intercede. Guilty themselves, they could not interpose their cries to gain a remedy to the sin.

What the Lord provided (16c–21). He undertook to accomplish by “His own arm” what only He could do.

(1) The focus on Him. His own arm did it, and His righteousness upheld Him as He was sufficient though none else were. He put on righteousness like a breastplate, He had a helmet of salvation on His head, He donned garments of vengeance, He wrapped Himself with zeal as with a robe, He will repay men’s works, and so on.

That only God is able in salvation is a theme also of 63:1–6. Only He has the greatness of strength, can speak in perfect righteousness, and be mighty to save (1). He treads the wine trough of judgment alone, and no man is able to help Him (3, 5). His own arm must bring salvation (5).

This is consistent with God finding no man in Israel qualified to stand in the gap and make up the hedge that He should spare the sinful (Ezek. 22:30). That Jeremiah and Ezekiel of that day were godly leaders did not make them able to enter into work that only God could effect. He, as in Isaiah 59 and 63, would finally provide the solution alone. Later, Jesus said that no one comes to the Father except by Him, the way, the truth and the life (John 14:6). Salvation is in no other. No other name under heaven holds salvation (Acts 4:12).

(2) The focus is also on His work. It is, as above, the work that furnishes salvation. This is true in saving Israelites spiritually to enter into the millennial phase of the Messianic Kingdom, or its eternal phase. And it is true in saving those of other nations for the millennial blessing, or for any spiritual blessing at any time.

The chief spiritual aspects that positively mark God’s work are righteousness and salvation (17). Pictured as a great warrior who is able to win against sin, He arrays Himself in a breastplate and a helmet. Believers, too, can be conceived as wearing parts of the spiritual armor (Eph. 6:14–17), which God gives them.

A part of the work is salvation that comes to the trusting. These “turn from transgression” (20). A part is also devoted to judgment of those who do not trust, “wrath to His adversaries . . . enemies” (18). In verse 21, those who turn to Him are blessed in His covenant with them, probably the New Covenant (Jer. 31:31ff.; Ezek. 36:24–32, etc.). They receive His Spirit and His words, with the perpetual benefit He bestows.

His kingdom assets include the values of verse 19, fear of His name, respect for His glory. People of the west and the east, or the entire earth, come under the canopy of this worshipful reverence.

Chapter 59 shows that even in the face of human prayer failure, God still will bring His salvation, in grace. This, of course is in perfect harmony with another truth. Godly people have God’s own invitation to ask Him to work His regal and redemptive will in His chosen time (Jer. 33:3ff.). Daniel is faithful in doing this very thing, His prayer a channel God honors as He answers some day with His prophetic will fulfilled (Dan. 9:4–19 and 9:24–27). God’s will and man’s will pulled by the magnet of His will come into harmony, as in John 15:7.

Now, principles are strategic. First, the praying believer sensitive to God’s word knows that when God’s ways seem to languish it is never because God has no power or cannot hear (1). It is because of human sin. And so, the praying can keep their eyes on the Lord who does have power and does hear. They pray on. Second, those committed in prayer need to be ever vigilant to guard their praying and all life’s aspects from the sins so prevalent in the world.

Third, those who pray in sensitivity to Scripture can plead expecting victory by meditating on God’s sure plan to bring salvation.

Isaiah 61:3, 10, 11

God’s Promotion of Praise

God Himself, who deserves praise, will prosper it in believers in His future kingdom. His people can expect great things for which to utter His praises (cf. Ps. 48:1; 145:3; Jer. 33:3).

The Panorama of Kingdom Blessing (1–8)

First the Lord via Isaiah gives a sweeping picture of future glory, then a focus on the praise in response to this blessing.

The Spirit announcing the blessing (1). Isaiah gives words Jesus Christ would assume as His own (Luke 4:18), partly for fulfillment in His first coming, more in His second. The Spirit of the Lord God is on him, the Messiah says, for the Lord anointed him to bring good news. Such good news concerns help for the broken hearted, and liberty for captives and prisoners.

The liberty, in principle, is a need of Israelites who would be in effect captives under the control of other nations, even the Romans in Jesus’s first advent. It also can be expressed in a different dimension, a spiritual sense, in springing people free from sin’s shackles, as in Romans 6. And liberty of both kinds would be true in the Messiah’s first coming, or in various times of need since then.

The scenario articulating the blessing (1–9). Four facets are the Messiah’s emphases about blessing.

(1) The points of it. These are the facts of “good news” (or gospel), freedom, comfort, and praise. The praise is described as a robe of praise, clothing believers with a glorious crediting of God for well-being in contrast to a spirit of fainting. Prayer is put in contrast to fainting elsewhere (Luke 18:1), but the thrust that Isaiah means reaches on far past just Jesus’s first advent ministry to the future kingdom, when believers have the most for which to praise God for.

Magnifying God is a real emphasis in this part of Isaiah’s book (60:18; 61:3, 10, 11).

(2) The pictures of it. Blessing of great proportion is described in several analogies: a garland (crown) of life in contrast to ashes of death and ruin; oil of gladness as oil fueling a flame in a lamp—this elation in place of a heavy heart; a robe of praise as the feature that characterizes their entire being; and oaks of righteousness, speaking of believers’ firm rooting or security, and their fruitfulness.

(3) The purpose of it. Verse 3 closes with it, “that He may be glorified.”

(4) The further points of it (4–9). Blessing also involves rebuilding ancient ruins by projects in Palestine. A literal meaning seems to be reasonable in the straight-forward portrayal, for Isaiah 61 mentions cities and desolations of centuries. As the judgment was on literal cities, the blessing would most convincingly seem to be.

Another benefit is in people of other nations, apparently committed to the Lord also, helping Israelites as in pasturing their flocks, dressing vines, and so on. This again most reasonably refers to literal matters. People of Israel, especially honored at that time as God fulfills His promises to them, will be called the Lord’s priests and ministers. Other people devote gifts to God’s enterprise. Joy unending is still a further privilege.

The Praise in Kingdom Blessing (10, 11)

The greatness of Israel’s blessing (10). This is clear in words fitting for a godly person of Israel, “I will rejoice greatly in the Lord . . . exult in my God.” Powerful acts of God have by then literally restored God’s ancient people back to their ancient land of God’s covenant (cf. Gen. 12:7) in a regathering compared with the greatness of His work in once literally bringing them out of Egypt (cf. also Chap. 11).

The garments for Israel’s praise (10). The crown of life and robe of praise have already appeared (3). Now, similarly, Isaiah depicts the blessed as decked in garments of salvation, wrapped in a robe of righteousness. All of these are no doubt figures for spiritual realities as real as literal apparel, and far more wonderful. New Testament passages describe the future estate of the saved along the same lines, in white or fine garments (Rev. 3:5; 7:14; 19:14), picturing righteous acceptance.

The garden of Israel’s praise (11). Kingdom enjoyment of spiritual values such as righteousness and praise will be so great that a lush garden is the image of this. God Himself causes people to prize things of eternal worth.

This principle fits the millennial phase of kingdom work, and also the ultimate state after that. In both, the sphere of blessing is universal, “before all the nations.” Such an analogy for spiritual assets permits room for physical lushness in nature to be true at the same time, as some passages anticipate (Isa. 35:1–7, etc.). This is just as God has been able to give blessings of both kinds to His people in Moses’ day, or any day, as He wills.

Principles of prayer are cogent. First, the Messiah pledges His gift of praise to believers in the day of His kingdom (3). Those with vision for serious prayer can take heart, saying, “As God will be worthy of praise then, so He is now,” and extol Him all the more. Second, this worthiness brings up another principle: behind the praise aspect of prayer in this context is the great work of God in accomplishing the redemptive and royal parts of His will. Praise adoring Him brings the saints’ entire sense of fulfillment in His presence and government to a fountain flow of tribute. No wonder the worshiper exults in “my God.”

Third, the praise is, as often in the Psalms, in the Lord Himself and in spiritual good He has given (10). The time-worn popular distinction, “praise is for who and what God is, but thanksgiving for things He does” must be set aside as well-meaning but actually misleading. Praise is for both; thanksgiving is for both; praise and thanksgiving are two of many English renderings for Hebrew words that refer to the same broad coverage of acknowledging or appreciating the Lord. Human distinctions between them do not accurately convey their rich interchange in God’s Word (cf. often in the Psalms).

Fourth, praise is apropos since God’s blessing gives the believer the best, pictured as Chapter 61 ends. His best is as a bridegroom in his garland, a bride in her jeweled splendor, or a rich garden producing splendid growth.

Isaiah 63:7–66:24

Prayers about Blessings upon Blessings

All of Isaiah 60–66 is comforting God’s people by recounting future glories under the Messiah. These final steps in the description can be drawn together as Isaiah portrays blessing after blessing. At times aspects of God’s judgment come into the picture, for He carries out judgment on the wicked when He is bringing the godly into kingdom bounties.

Isaiah’s Aspects of Prayer (63:7–64:12)

Praises for past blessings (63:7–9). The prophet praises God after describing His future judgment at His Second Coming (1–6). Although great destruction occurs due to dealing with sin and sinners, the mind comes to dwell on the delights of blessings.

Prayer is here keenly aware of God’s loving-kindnesses, things He has given in His great goodness and compassion to Israel through the centuries. These are praises, or stimulants to praise. God claimed the people of Abraham long ago as “My people,” and was often their deliverer, even lifting and carrying them as a shepherd bears his lambs in his arms (9).

Affirmations of further past dealings (10–14). People of Israel so often met God’s goodness with rejection. They rebelled, and grieved His Holy Spirit whom He put in their midst (10, 11), the Spirit who gave them rest (14). Still, the prayer declares God’s graciousness in working miracles and leading, as through the Red Sea.

Intercessions for future blessing (63:15–64:4). When God delays judging the wicked and blessing His people, prayer can go on trusting, as here. But a question annoys the mind, and lingers in words calling out of their pain to God. Where are His zeal and mighty works as in Israel’s past, for they are needed now?

Abraham and Israel (i.e., Jacob) of long ago would not know the present Israelites personally. But God who knows all things and always endures from everlasting does know them. Prayer seeks the welfare of God’s holy and glorious habitation (18), a return of Israel’s tribes to their land, and blessing on the temple (17, 18).

Isaiah’s depiction of Israel’s desolation does not really fit the time when Manasseh’s wicked acts opened them up to Assyria’s conquest (2 Chr. 33:11). Assyria took over Jerusalem, even took away Manasseh to be a captive for a time. Scattering of the people (Isa. 63:17) and treading down the temple (18; 64:11) did not occur in that take-over. Cities of Judah and Jerusalem and its environs would show desolations by the Assyrian invaders (64:10). However, the descriptions of Isaiah 63–64 are probably examples of Isaiah’s supernatural prophecy. God reveals to him around 686 B.C., a hundred years before Babylonian conquest in 586, facts of dispersion, Jerusalem’s ruin, and the temple’s destruction.

Mingled with the intercessions are words of God’s relationship that encourages expecting His help. He is their Father (16; 64:8) and redeemer (16). He knows them (16) as He Himself says in Amos 3:2. He sees them as His inheritance (17), the people of His holiness (18). They are called by His name whereas other nations were not (19).

The intercession continues with a cry for God to split the heavens, shake the earth, and come to Israel’s rescue (64:1). God will some day answer this (Rev. 6–19). The prayerful longing is for the Lord to show the power of His name before His enemies, and cause the nations to tremble in respect for Him (2). The intercessor utters a cry of hope and faith in 64:4. He knows that men have not heard or seen God act as He is capable of acting to help the one who hopes in him, a principle which Paul later cites (1 Cor. 2:9). Only God knows how wonderful it will be when He does what He is able to do.

Confession for past sin (64:5–7). First, the one praying acknowledges God’s desire to see people do righteously and remember Him. Then he acknowledges Israel’s and his own sin (“we sinned”). The wrong is so obvious that every one in Israel is like a filthy person who needs a bath, and their deeds like a dirty, despicable garment. Not only are they unclean, but they all fade as a drying leaf, having no vitality without God. And their iniquities snatch them into wrongs as the wind catches up objects to whisk them away.

The confession admits that nobody prays as he should, or is concerned enough really to catch hold of God. It is fitting that God has hidden His face and permitted these people to be caught in the grip of sins they insist on. Probably Isaiah himself is an exception, for he was a very godly man and a prayer warrior (cf. Isa. 6; 2 Kgs. 18, 19). He mentions others who wait on God as well (a remnant), so his negative picture must be speaking generally of Israel.

More intercessions for future blessing (64:8–12). Isaiah pleads for God to temper His anger and not remember Israel’s sin forever. Can God allow the temple where Israel’s fathers praised Him to be damaged, and not intervene?

God’s Answer to Prayer (65–66)

In a nutshell, God’s reply is His reflection on the failure, His resolve for Israel’s future, and His requirement for fellowship.

His reflection on Israel’s failure (65:1–7). He notes three things.

(1) His availability in patience (1, 2a). Though Israel, to a large degree, has not asked for Him or sought Him, God is willing to help. He has long said, “Here I am, here I am” to people who gave Him no time and had no desire to pray to Him.

(2) His anger at provocations (2b–5). Isaiah’s people still insult God to His face, choosing evil and living only on their own thoughts. They are guilty in three ways, persisting in selfishness (2b), provoking God brazenly (3a, 5c), and practicing other sins (6, 7). The sins are putrid: sacrificing to false gods, burning incense to please these, lodging amid graves and monuments in false worship, eating detestable things, exalting themselves, and blaspheming God.

(3) His arousal to punishment (6, 7). God’s moral convictions demand dealing with the sins squarely, not weakly lowering standards and acting as if sins do not matter.

His resolve for Israel’s future (65:8–25). He is determined to do two things.

(1) To contrast the godly and the ungodly (8–16). His dealings with them will put on stark display His seriousness about blessing, and about judgment.

a. The godly. God does discern who is righteous, as an Israelite is able to perceive new wine and save it while letting go of the old, bad wine. He will preserve those who are godly, not destroy all Israelites, and spare some to inherit the mountains of Judah.

How should the reader interpret this? That a literal situation in the covenant land (cf. Gen. 12:7) is meant seems reasonable due to direct references to the mountains, Judah, Sharon, and the valley of Achor. The ones God intends to keep are those who “seek Me” (10).

b. The ungodly. “But,” by contrast (11), those who “forsake the Lord” He will give over to death, all of them. The reason centers on insensitivity to God in prayer. “Because I called, but you did not answer,” that is, they did not answer Him in real prayer as in trust and repentance in true salvation. Instead of this kind of answer, they threw up in the Lord’s face only antagonism—shown in evil they did and a choice of things in which God did not delight (12).

Verses 13–16 post God’s contrast in destinies of the saved and the unsaved, the godly and the ungodly, as follows.

The Godly

The Ungodly

Shall eat

Shall be hungry

Shall drink

Shall be thirsty

Shall rejoice

Shall be put to shame (cf. Matt. 25:41–45)

Shall be called by another name (cf. also 62:2)

Shall leave a name that is a curse

Shall live (cf. Matt. 24:41, 42)

Shall die (cf. same passage; more ultimately Rev. 21:8)

Now the thought moves on to the second thing God will do in resolving Israel’s future.

His creation of a new heaven and new earth (17–25). God will do this after the millennial aspect of Messianic Kingdom rule. In the Book of Revelation, the sequence is the King’s second coming (19:11ff.), the millennial span (20:1–9), and after this both the final judgment (20:11–15) and creation of a new heaven and earth (21:1).

God, in Isaiah 65, speaks of the ultimate blessed state first, for it offers the greatest, most perfect encouragement to the godly. Then He fills in details before that, parts of the total picture. He also will create Jerusalem in a state to enhance joy and give this joy to her people. Kingdom conditions that are wonderful but less than ultimate are apparent in the clear-cut reference to a death—youth dying at a hundred years and a person who does not live that long (20). Such a distinction also is evident in building houses, and planting vineyards. Life in that realm, apparently the millennium of Revelation 20, is compared with that of a tree (a long time), not put in terms of the eternal.

After such an era, when God creates the final, eternal New Jerusalem (Rev. 21:1–22:5), death does not occur at all. And in distinction to men building, God Himself has built the city and dwelling places for the godly (cf. John 14:1–3).

What God does continues.

His Requirement for Fellowship (66:1–6)

His ascendancy over all (1, 2). God made all things, has heaven as His throne (cf. Ps. 103:19) and the earth is His footstool, a place totally under His control. He needs no house that men build for Him, rather He will give them a home forever with Him.

His availability to the trembling (2c, d). God looks approvingly to the person who is poor in spirit (seeing that wealth is in the Lord, not in material securities), contrite or humble, and trembling at His Word. The trembling is in respect that honors the Word, in contrast to trifling with or dismissing it. Jesus would state the principle similarly (John 14:21), and relate it to effective prayer (15:7).

His anger toward the trifling (3–6). God recoils from certain acts of Israelite worship as not acceptable but abominable, not of sweetness (cf. Ps. 141:2) but of a stench. We see here His rating of their “worship,” a sham as in details of Isaiah 58 and 59; His revulsion at the hypocrisy; and His recompense on such falseness.

A person who slays an ox to offer in phony worship is as sinful in the act as one who slays a man. Both are grievous wrongs to God.

Again, God says that the problem comes to focus in their insensitivity to Him in prayer. He called, and spoke to get their attention and true worship, but no one among those He must reject answered Him in prayer (4).

His Restoration to Fullness (7–24)

Israel is destined to give birth, to have issue in people inhabiting the covenant land and being blessed as a people (cf. “nation,” 8). Joy and peace are in God’s plans for Jerusalem (10, 12). Judgment on the wicked must occur in the process (14ff.). All nations will see God’s glory (18), and He will send messengers to nations to proclaim this glory (19).

One of the blessings will be people of all nations worshiping the Lord at Jerusalem (20). The godly will endure as eternally as the new heavens and new earth God creates last (22). God’s people will see the wicked after they have been destroyed in death (24). This can be after the Messiah’s separation of the godly and ungodly at His Second Coming (Matt. 13:41–43; 24:41, 42). Or in principle too, the scene may be at the end of the millennium, before a transition into the eternal state. For at that time, one last gathering of the wicked—born during the millennium, rejecting the King, and finally massing against Jerusalem, Revelation 20:7–9—will be put down by the Lord. Those who die in that vast judgment on earth will leave bodies, as in Isaiah 66. For them, death is the beginning of eternal, conscious punishment as they exist in the Lake of Fire in the ultimate state (Matt. 25:46; Rev. 20:15). The godly would be able to see the awful spectacle of their bodies for a short time before God makes the new heavens and new earth and causes a colossal transition of things into the ultimate order.

Now which principles engage those who pray in Isaiah 63–66? One is that a part of prayer, as here (63:7–9) and often in Scripture, can be praise tributes to God for past blessings. A second standard is that prayer can incorporate a simple affirming of past benefits that came by God’s grace (63:10–14). Third, prayer can be at one with God’s heart by intercessory pleadings for His own promised plan to come to fruition (63:15–64:4). Matters of prophecy, and this fulfilled, form a part of a vital prayer passion, and God’s plan becomes His prayer servant’s plan.

Fourth, those who pray are wise to meditate alertly in passages where God responds to prayer (as 65–66). He briefs them on reasons for failures, partly in prayer, and stimulates hope by asserting His plans in new ways. As a battery is recharged, they can gain a fresh surge by taking note of His standards for fellowship. Not only this, but it is always helpful to see again the distinctions he makes between His friends and enemies. The faithful person of prayer seeks to be a friend of God.

Prayer in Jeremiah

Introduction

Jeremiah’s writings, like Isaiah’s, are steeped in contact with God but with even more of his own personal prayers. This is because Jeremiah recounts more personal vignettes as he fulfills his prophetic ministry among his Judean people (cf. “Theme” below).

The Author and Date

Several passages claim that Jeremiah wrote the prophecies (1:1; 45:1). Chapter 36 even tells of Judah’s King Jehoiakim shredding and throwing into a fire Jeremiah’s scroll of writings, and of Jeremiah having his scribe Baruch record the messages a second time.

The opening verses (1:2, 3) state the span of kings’ reigns during which Jeremiah served, from Josiah’s thirteenth year (626 B.C.) through Zedekiah (586). The latter date is that of Jerusalem’s final of three falls to Babylonia, which were in 605, 597, and 586. After 586, Jeremiah was forced to go to Egypt with a remnant of Judah (Chaps. 41–44). He was still alive in 570, as in 44:29, 30. A rabbi claimed that Babylon’s army, invading Egypt ca. 568/67, took Jeremiah and Baruch to Babylon (Seder Olam Rabba c. 26). If so, one or both may have lived to pen the closing scene about Judah’s captive King Jehoiachin being treated kindly in Babylon ca. 560 (52:31–34).

The Background

Prayers of the book are in the period that several passages chronicle (2 Kgs. 22, 23; 2 Chr. 34, 35; Nahum, Habakkuk, and Zephaniah). Josiah, the sixteenth of twenty kings in Judah, began to seek God in his eighth year (2 Chr. 34:3). Then in his twelfth year, he began to purge Judah of its idol infestations (v. 3b). This preliminary reform was a year along when Jeremiah received God’s call (Jer. 1). It was a vital step for Josiah after the fifty-five-year reign of Manasseh that had been wicked until he repented near the end, and a two-year rule of the wicked Amon.

The year that God called Jeremiah (626) was a decisive point in history among nations. Ashurbanipal, the final great ruler of Assyria, died that year. The once invincible Assyria declined until its collapse after 612 when Medes and Chaldeans destroyed the capital, Nineveh. Judah, earlier an Assyrian vassal state, was caught in the middle of a power struggle between Egypt, Assyria, Media, and Babylonia. The latter two nations eventually combined forces and divided the spoils, as at Nineveh.

Judah’s sin, long before rampant in Isaiah’s day ca. 700 B.C., was carrying the kingdom downward toward the brink of devastation in 605–586. Jeremiah depicts forsaking God as the fountain and trusting things of no profit (2:13), turning backs to God (2:27), having God near on lips but far from minds (12:2), intense idolatry (2:20), rejection of God’s word (7:24; 8:9), and spurning justice and truth (5:1, 12). Other sins are exploiting orphans and widows (7:6), prophets’ selling out by false peace messages to rake in pay-offs (23:13–40), scribes lying (8:8), priests touting their own counsel (5:31), the people loving false teaching (5:31), child sacrifice (7:31), plots to kill Jeremiah (11:18–23), reneging on freeing slaves (34:8–22), even cutting up and burning God’s word (36:23).

Josiah’s death in 608 speeded the crisis of ruin. He marched out to intercept Pharaoh Necho II and his Egyptian army as it crossed Palestine en route to the Euphrates. Josiah was killed at the battle of Megiddo (2 Chr. 35:20). From then on, Judah was at the mercy of its powerful neighbors, having no God-fearing king, as Josiah, to bolster defenses. Except in a small remnant, true worship of the Lord was nil. Josiah’s sons on the throne did not seek God, promoted unwise policies, and quickened the rush to ruin. It came just four years later, 605, in the first of three Babylonian deportations of Judeans.

Jeremiah was in Judah preaching before the first deportation, through the other two, and even after these (Chaps. 39–43). Then, taken to Egypt, he kept on challenging his people to draw near to God (43, 44).

The Theme

As will soon be evident, prayer often interlaces the focus of judgment coming on Judah, judgment repeated in many forms. Among these are direct proclamations (7, 26), and object lessons such as the marred linen cloth (13) and vessel reshaped at the potter’s house (18). Besides judgment, another aspect of the theme urgent for prayer is restoration of God’s covenant people to have a righteous King and kingdom (23:3–8; Chaps. 30–33).

Four crucial emphases interweave in Jeremiah’s ministry as he carries out his theme.

Prayer. This messenger includes his own prayers more frequently and often at greater length than any writing prophet. Some of the greatest prayer passages of Scripture appear here, as in these examples: Jeremiah’s excuse but God’s sufficiency (1); his combining prayer with his passion to receive God’s words as his source of joy (15:16); his famous passage on his resignation, yet his finally not giving up (20); his belief that nothing is too hard for God (32:17); his vitality and fruit in the Lord (17:8); and his prayers for Israel’s restoration fusing with God’s prophecy guaranteeing it (29:10–14; 33:3ff.).

Jeremiah’s prayers were a significant part of his role as “the weeping prophet.” Like Jesus who shed tears over Jerusalem (Matt. 23:37–39), Jeremiah was seized by a sorrow beyond healing and a faintness of his heart within (8:18). He longed to weep day and night for his people as he saw them persisting in sin and drawing nearer God’s judgment by bringing the Babylonians (9:1).

Prophecy. In the longest book of the Bible in the Hebrew text, Jeremiah gives prophecies of judgment and of restoration, as Isaiah and many of the prophets do. He writes about one-twentieth of the Bible, his fifty-two chapters requiring more space than the 150 psalms.

Persecutions. Seven special persecutions tested Jeremiah’s commitment to his God and His message, but he prevailed. These were the scare test (11:18–23), as enemies tried to frighten him into quitting; the separation test (15:15–21), when God grappled with his complaints and challenged him to endure with a victorious separation to His will; the stocks test (19:14–20:18), bent all night in excruciating torture for the message he gave; the second scare test (26:7–24); the scroll test (36), when a king destroyed his writings; the smiting test (37), when officials beat Jeremiah on a trumped up charge of being a turncoat to the Babylonians; and the slime test (38), when enemies dropped Jeremiah into a cistern to sink in mud without a drink.

Three of the seven tests are openly saturated with prayer (Chaps. 11, 15, and 19, 20). Undoubtedly the others also involved prayer, just as the psalmists cry to God in their distresses.

Pictures. Jeremiah utilizes seven object lessons, illustrating his message, judgment, and blessing. These are: the linen cloth (13) picturing Israel’s close relationship with the Lord, yet His permitting them to be marred in judgment; the vessel misshaped and refashioned (18), portraying Israel distorted by sin, but God’s ability to make something worthwhile of her; the vessel shattered (19), illustrating God’s breaking of the nation in Babylonian judgment; baskets of figs (24), contrasting Israelites to be spared in Judah and others to be forced into exile; the yokes (27, 28), depicting the Babylonians bringing the people into subjection; the land purchase (32), or Jeremiah’s deed to land illustrating a future in the land by restoration; and the stones (43), representing Babylonian conquest of Egypt ca. 568/67.

Two of the object lessons have prayer intertwined: 19, as in 20, and 32.

The Outline

Prayer occurs in each major section of Jeremiah except the final two, Chapters 46–52. Some sections have frequent prayers or references to prayer. The outline and main prayers:

I.   The Preparation of the Prophet (1), cf. 1:6, etc.

II.  The Proclamation to Judah (2–45)

A. The Condemnation of Judah (2–29), cf. 3:4; 4:10; 7:16; 12:1–4; 14, 15; 29:10–14.

B. The Consolation to Judah—New Covenant (30–33), cf. 31:7, 8, 18, 19; 32:16–25; 33:3.

C. The Calamity on Judah (34–45), cf. 37:3; 42:2; 44:30.

III. The Proclamation to the Nations (46–51). No prayer

IV. The Postlude: Destruction of Jerusalem (52). No prayer, but cf. Lamentations

Jeremiah 1:6, 11, 13

Prayer in God’s Call to Serve

Isaiah prayed when God called him (Isa. 6), as Moses had done (Ex. 3, 4). Now Jeremiah prays at the beginning of a far-reaching ministry. God engages him in prayer, and counsels him on the subject, “Who is the Best Guide Where You Never Walked Before?”

God’s Choice (4–10)

His appointment (5). God’s own word comes before the prayer, and is a catalyst. God emphasizes three things.

(1) The author of the assignment, Himself. He is the great “I” mentioned four times here, as having known, formed Jeremiah in the womb, consecrated him, and appointed him.

(2) The antiquity. God had done this before Jeremiah was in his mother’s womb, and later born. God knows the end from the beginning (Isa. 46:9, 10), as He had known the name of Josiah even centuries before his life (1 Kgs. 13), and also Cyrus (Isa. 44–46, etc.). And He knew the Messiah and exact details of His ministry far in advance (Isa. 7:14; 9:6, 7; Jer. 23:4–8), as He knew the many details of prophecy long before He would fulfill these.

(3) The audience, the nations. Jeremiah’s message would reach out even to other nations God would judge or bless (25; 27:3; 46–51, etc.). His ministry, as that of many of the other biblical prophets, embraced not only Israel but other peoples in His covenant with Abraham (Gen. 12:1–3).

His ability. Jeremiah at first uses his inability as an excuse to get him dismissed from God’s call (6). Moses had tried this, too (Ex. 4:10, 11). God quickly shows the young servant that his own ability is not the issue; God’s adequacy is.

The first of Jeremiah’s prayers is addressed to the Lord, and is a cry of insufficiency. He urges his lack of knowledge about how to speak, his inability. Then he traces his sense of unpreparedness to a second factor, His immaturity as a youth. The word for youth (na’ar) does not here mean just a small boy. The Old Testament uses it of a person in infancy (Ex. 2:6) or youths up into manhood (Gen. 34:19; Judg. 8:20). Solomon on taking Israel’s throne described himself by this word (1 Kgs. 3:7), and in 1 Samuel 30:17 young men portrayed by the term were mature enough to flee on camels.

God’s adequacy (7–10). The point is, God is able. He will show this wherever Jeremiah goes in His will and whatever He speaks for Him. Adequacy is assured by God’s three gifts.

(1) His promise (7).

(2) His presence (8). Jeremiah need not be afraid, for God’s pledge is, “I am with you to deliver you.” How often He did that in the ministry that followed!

(3) His provision (9, 10). God gave the young man His message and His mandate. His was an international ministry to nations, kingdoms (25, 46–51). Subjects of his message would vary from receiving judgment (breaking up) to blessing (building and planting). The first is an architectural image of destruction, the latter a horticultural picture.

God’s Charge (11–19)

God chooses to speak to the new prophet in three ways.

Interrogation. He asks two lead questions to prompt Jeremiah’s answers to what he sees in visions God shows him.

Illustrations. God provides two object lessons in the visions, both strategic to define His word, what He was about to accomplish.

(1) God’s awakeness (11, 12). A budding on an almond tree (a word meaning alertness) depicts this: God is alert and will be prompt to carry out His plan of judgment and blessing when it is time. Jeremiah can rest assured that his ministry will not be in vain.

Prayer appears in Jeremiah’s responses as to what he sees. God’s answer commends him for a correct perception to both visions.

(2) God’s action (13–16). Whereas the first illustration shows that God is prepared and prompt, this one displays that He produces. Now Jeremiah sees a boiling caldron, tilted from the north to spill its scalding contents toward the south. It pictures God’s severe judgment by the Babylonian army (20:4) pouring from the north into Judah. God gives the reason as the sinful forsaking of Him and worship of idols (16), as in 2:13.

Instructions for it (17–19). God is very clear to Jeremiah about two roles, his own and God’s.

(1) His role—to proclaim the message (17). Jeremiah is to fulfill this with attention to two details. First, be sure he is complete, speaking all that the Lord commands; second, be careful to be confident, trusting God as his sufficiency and not being dismayed before men so as to shrink from the work.

While his part in the work is to declare, God’s is to defend.

(2) God’s role—to preserve the messenger (18, 19). God makes Jeremiah able to face whatever onslaughts men throw against him.

First, he gives pictures of it. The mouthpiece of God is made as a fortified city, as a pillar of iron, and as walls of bronze set to hold up firmly when men oppose God’s message and him. God anticipates those who will resist Jeremiah. Among these are kings, as Jehoiakim who would burn his writings (36) and Zedekiah who would let him languish in prison (37–38).

Second, God gives His own presence to take care of His servant. The others would fight Jeremiah, but would not overcome him. This was assured because “I am with you to deliver you,” as in verse 8. God would always find a way to keep Jeremiah safe, as in each of the tests (cf. Introduction, Theme).

Prayer in this opening commission is made up of Jeremiah’s sense of inadequacy (6) and his answers of what God shows him in visions (11, 13).

Principles are pertinent. First, a prayer of misgiving due to the awesome insufficiency one feels is answered by God’s sufficiency. This more than fills in for a person’s own bankruptcy; his adequacy is no longer measured in natural ability, but in God’s supernatural resource. Second, answers that we voice in prayer (11, 13) best come from God’s own revelations of His plan. Prayer always should be based on His word and will.

Third, the praying servant delivers the message, but the responsibility to watch and bring it to pass without fail is God’s. That is a great encouragement to people of prayer. Fourth, the person who prays and ministers God’s message to others can be confident in God’s protection until his work is done.

Jeremiah 2:27, 31

Prayer from False Hearts

Phony prayer in both these verses is set against the contrast of a devotion to God that once was true in Israel.

The Devotion of Israel (2:1–3)

Jeremiah’s ministry seems to begin with a message contrasting devotion with deviation. In their early history, the people of Abraham, Isaac and Jacob had been devoted to God, at least comparatively speaking. Some even that early were untrue, as in episodes during Moses’ day (Ex. 17), but for a time many in the nation worshiped the Lord, led by Moses and the sons of Aaron. However, drift came soon, as in all the people ages twenty and older sinning and being barred from the promised land (Num. 13, 14).

The Deviation of Israel (2:4–3:5)

As time surged on, Israelites “went far from Me” (5). They defiled the promised land (7), their priests did not really know the Lord, the kings sinned and the prophets served the false god Baal (8). The people changed from God to idols (11), worshiping trees and stones (27), and relied on alliances with other nations (14–18).

Now, after centuries of unfaithfulness, Israelites still turn their backs to God. Yet they seek His help in prayer (27). Their repudiation is followed by their request, an awful inconsistency that can give no assurance to prayer. So, God’s response is refusal. When they get into trouble and cry out, “Arise and save us,” He bids them trust their gods to arise. For they have as many gods as they have cities (28).

In verse 31, the Israelites’ own refusal of God is their usual style. When all is going fairly well, they repudiate Him; when real difficulty comes, and resort to their gods avails nothing, they think of the Lord. It is no use, however; He will enter into judgment with them (35), and they will not prosper looking to Egypt and Assyria (37). To receive them now, as they are in spiritual adultery, would be inconsistent just as it is wrong for a husband to take a wife he divorced, who has gone to another man (3:1). To follow the analogy, Israel has had “many lovers,” yet inconsistently wants God’s blessing.

Principles for prayer have potency here. First, effective prayer needs to be based on a relationship of loving intimacy with God. In this, it makes sense to come to God for help, whereas to serve other gods, yet to appear before the Lord when hard-pressed, does not add up. Second, it is the most natural thing in the world for Israelites to come to God if they will approach in the right spirit. An illustration of this is remembering Him, as a bride’s attire reminds her of the husband to whom it is right for her to be devoted (32).

Jeremiah 3:4, 22–25

God’s Concern for Israel’s Future

This passage overlaps with the last on prayer and devotion to God.

Israel’s Infidelity toward God (1, 2)

How can prayer be effective if Israel is intimate with another husband, having forsaken the Lord? The truth is, she has become a harlot with many lovers, yet wants to come to God when it seems convenient.

Israel’s Impotence in Prayer (3–5)

Despite the glaring incongruity, these people approach God in prayer, as if He ought to jump at their fickle pretense of intimacy.

The lack of blessings. Common blessings God has given in accord with faith and obedience (cf. Lev. 26; Deut. 28) are absent in Israel. One is rain. It is representative of others, for God sees the entire picture and is consistent.

The lack of repentance. God had given His people a simple principle of repentance as the right approach in prayer after sinning (2 Chr. 7:14). Confession and forsaking sins was the path of effectiveness (Prov. 28:13). In Jeremiah 4:1, the principle is clear: “If you will return . . . put away your detested things . . . not waver . . . and swear, ‘As the Lord lives,’ In truth, in justice, and in righteousness. . . .”

But in Chapter 3 they refused to show shame, and seek Him in contriteness, desiring to clear the spiritual air. An illustration of their hardness is graphic: they had a harlot’s forehead, showing no sign of contriteness about sin. Proverbs 30:20 describes the game of insincerity. The adulteress partakes of sin, wipes her mouth, and claims “I have done no wrong.”

The lack in prayer. Jeremiah’s people call to God (4a). They even claim Him as Father and as friend. They expect a change in Him to be lenient, not a change in their sinful way so as to be receptive. They ask if He will be angry forever, not what attitude they can show to approach Him on praying ground.

God’s response is not to melt and give in to their insincerity, but to mention the issues they have not dealt with. The same truth as in Isaiah 59:1, 2 stands. On His part He lacks no power or perception to answer; this is not the reason for ineffectiveness in prayer. Rather, sin has imposed distance between the sinners and God (59:2). God mentions the same thing in Jeremiah 3:5. Let them take notice. “Behold, you have spoken and have done evil things. . . .” Let them pray in repentance when they come.

Principles of prayer wave like banners over the passage. At the outset of the chapter, prayer’s approach when clinging to another love is like the approach of a marriage partner after a divorce and remarriage. The person approached, God in this case, cannot with integrity enter into intimacy. So a standard for effective prayer where sin has ruined acceptance is to come with repentance. That is the opposite of a spirit that is indifferent to and in denial of sin like a self-condoning harlot (v. 3).

Second, using “spiritual language” in prayer does not impress God when the heart is not genuinely in it (5). The psalmist’s words are still apropos, “If I regard iniquity in my heart, the Lord will not hear me . . .” (Ps. 66:18).

Jeremiah 4:10

Prayer about God’s Peace

Jeremiah’s own prayer fits within a message (3:6–6:30) which deals with idolatry, God’s invitation, and His infliction of judgment.

The Idolatry of a Sinning Nation (3:6–11)

Israel the northern kingdom became intense in its sin, and Judah the southern kingdom became more obsessed (11). A lesson that Judah might have learned from judgment on the north in 721 B.C. was lost as Judah was asking to be judged herself.

The Invitation to a Sinning Nation (3:12–4:4)

God appeals to this people (the south) to “return” in repentance (13, 14, 15, 22; 4:1). He even suggests the way of return, prayer in confessing sin (13), and promises blessings if they do. These feature God’s amity in place of enmity (12), restoration to Zion (14), shepherds pleasing to Him to help them prosper in His Word (15). They also include His blessing Jerusalem to be called “The Throne of the Lord,” for His King (23:4–8) will reign and will bring unity of Israel and Judah (18). Besides, God will let them call Him “My Father” in sincerity (19), in contrast to 3:4, will heal their faithlessness (22), and make them a blessing to other peoples (4:2)

Prayer occurs in this section in confession that is possible for Israelites (3:13). It appears also as affirmation they can make in sincerity that God is their Father (19) and the Lord their God (22). God is gracious in telling them blessings they can enjoy, which they will have in the day of His future restoration in Chapters 30–33.

The Infliction on a Sinning Nation (4:5–6:30)

Coming judgment and the sin that draws it is the warning in the section (4:5–13, 16–31, etc.).

Amid details of an invasion and its terrors, prayer is also present at least four times.

The problem of Jeremiah (4:10). Agony strikes the prophet’s heart as he reflects on the awful terrors his people must face when the “lion” (Babylon) seizes them as prey (4:7). The description of ruin by the invasion is almost unbearable (7–9). All of this moves the proclaimer to pray about God deceiving the people by the expectation of peace when such calamity by a sword is ahead.

Jeremiah is not irreverent, or sinfully accusing. God is sometimes described as if doing a thing that He permits people to have as the fruit of their own heedless choices. He allows false prophets and those who believe their messages to delude themselves into the fancy that He could bring only peace (cf. 1 Kgs. 22:21–24). God sees how people insist on ruining themselves by their own delusions, willfully rejecting warnings of His Word, and lets the ruin come. In this all, He graciously appeals to them to turn while they can (Jer. 4:14). If they do not He must judge.

The path out of judgment (4:14). Avoiding the destruction is possible. The people must wash their heart, confessing sin as in 3:13. As Isaiah 55 phrased things, they must hear God’s Word, seek Him, and receive His gift of pardon, and out of this His further gifts of fruit could issue. Jeremiah 5:2 touches the same essence.

The perception that God must be consistent (5:3). Jeremiah now prays affirming in contrast to man’s phony claims in God’s name that God looks for truth. In actuality the people are unrepentant, making their faces harder than rock (cf. also 17:1), as they were brazen with a harlot’s forehead (3:3). God does not find the truth in a proper humbling of themselves before Him that is vital.

The passion for the good way (6:16). Prayer here is what God counsels, but of course He means prayer in truth, not falsehood. The prayer is presaged by frightening details of the invaders’ attack: “great destruction” (1), the besiegers’ intent to destroy the palaces (5), mounting the siege works (6), the danger of being stripped as grape branches laid bare in harvest (9), and savagery on children, youths, and married couples (11).

All of this occurs because people who might repent would not (15). Prayer in real submission to God, as is needed, can be with the passion described. People can stand by the ways and see and ask in prayer for the old paths of walking with God. In prayer rising out of sterling motives, they will find rest for their souls. The tragic fact is, however, that the people refused the way of rest.

Principles are copious in the section. First, it is always wise to subject one’s problems in prayer to God’s wisdom and see them in light of His whole truth. In this way, we will not imagine, falsely, that God has deceived men, but will understand this as Jeremiah surely did (4:10). Someone has well said that the greatest mission is submission to God.

Second, the way of blessing seems, for sinners, always to begin with washing (4:14). God offers pardon (5:1). Someone has said that the bird with a broken pinion never soars so high again; but if we remember the grace of God and what He can do, we realize that people broken worse than the bird can soar higher yet, in true victory. They simply must come in His way.

Third, one of the early lessons praying people must learn in God’s school is that prayer can only advance before Him on the feet of truth (5:3). Fourth, a good question for the heart to ask itself when it seeks God’s blessing is, “Do I really want God’s way, or am I only angling to get my own way—if I can somehow slip it past Him?” (6:16). The true ways of God are the ways of His Word, so that those who pray need not be long in doubt.

Jeremiah 7:13, 16

When God Says “Stop Praying”!

God tells Jeremiah not to pray for the Israelites, for their insistence on continuing in sin means that God will not answer his prayer with a “yes.” The counsel to Jeremiah not to pray occurs not only here, but in 11:14 and 14:11.

Three truths need to be kept in mind in such passages.

(1) God does answer “yes” to prayer in His will. He lacks neither power to do it or perceptiveness to understand how (cf. Isa. 59:1). But He sees sin, and often says in His Word that sin hinders “yes” answers (Isa. 66:18; Prov. 15:8; James 4:3–5).

(2) Jeremiah is capable of successful prayer, so the lack is not in him. Neither is it in Moses or Samuel, who are past great examples of getting answers to prayer (15:1), but who would not get such answers in Jeremiah’s day.

(3) Jeremiah faithfully longs to pray, and is committed to costly sacrifice if it could help (9:1). He wishes his head were waters and his eyes a fountain of tears to weep day and night for his people.

Jeremiah’s present message runs from 7:1 through 10:25. Prayer verses are 7:16, 10:6–10, and 10:23–25. At the moment, only 7:14 is the object of attention.

The Call to Repentance (7:1–7)

Jeremiah’s famous “temple sermon” occurs as he stands in the area of the temple gate and speaks to the people passing or bunching to listen. God says that they must repent in their ways and works if they expect to dwell in Jerusalem; otherwise His announced judgment surely is coming (3).

A deception needs to be put aside—the idea that because this temple is the Lord’s He could never destroy it. Yet, only by the people’s complete turnabout can the temple, and the people be delivered from calamity. Repentance along the lines of genuineness God looks for will involve firm forthrightness in things the people do and things they do not commit.

The positive things. Not glib talk, or promises that fall through, but change that shows up in ways and acts will reflect reality. No room remains to put up with sham religion.

At the core of such repentance is a change to new directions (ways) that please God, and new acts (works) that reflect His values. The focus of the one representative example is “justice between a man and his neighbor.” This would apparently show up in the opposites of the many examples of sins already listed (cf. Introduction, Theme). Orphans and widows, for instance, would feel God’s refreshing goodness in place of man’s selfish exploitation forced on them.

The prohibited things. Specific examples of what not to do cut against the ways and works rampant up to now. Profiteering pressures against the helpless must be gone from the scene; no more innocent blood is to be shed to pad the pockets of the ruthless; foreigners should receive kind treatment; and false gods are to draw no devotees.

The Condition of the Nation (7:8–31)

It is here that God bans prayer. The pollution in practices is the backdrop for His prohibition of prayer.

The pollution in practices. Many examples of sins come into the picture. One could take the ten commandments of Exodus 20 and find violations of nearly every one here. In the face of these, people have the blindness of heart and effrontery to imagine that the temple cannot go down in ruin. The temple itself has become a den of robbers, serving profiteers’ lusts for riches as later also in Jesus’s day (Matt. 21:13).

Since the people fancy that God putting His name in the temple means He would not judge it, let them look at Shiloh. God’s name had dwelt there in Israel’s early days under Joshua (Josh. 18:1). Yet God had judged soldiers of that place, allowing Philistines to devastate them and capture the Ark of the Covenant (1 Sam. 4:10, 11).

The prohibition of prayer (Jer. 7:16). On this specific matter of Israel’s blessing while they insist on their sinful commitments, Jeremiah cannot expect God to hear and say “yes” to his prayer. Of course this would allow a full flow of blessing in regard to his other prayers, and it would allow Jeremiah to be in full accord with God’s reasoning. The same is true in related bans on prayer for Israel (11:14; 14:11).

God’s refusal to hear prayers for Israel is a fair turnabout. This people had refused to hear Him (7:13, 27). Since His Word expresses His will in line with which He answers prayers, those unwilling to honor His will cannot consistently have His blessing. What is true for their own prayers must be true of Jeremiah’s prayers for them.

Much in the rest of Chapter 7 gives further details about the sinful condition that closes the door to present blessing.

The Consequences of Sin (7:32–9:22)

These form a pitiful summary: death (7:32–8:3), deceit by spiritual blindness (8:4–7), delusion unto destruction (8:8–13), dread of impending invasion (8:14–17), dismay of Jeremiah over the people’s blindness (8:18–9:9), devastation of cities and land (9:10–16), and a dirge by women despondent over ruin (9:17–22).

Shutting off God’s answers to prayer is very costly.

The Counsel to Israel (9:23–10:25)

In view of sin’s results that are certain to come if Israel remains unrepentant, Jeremiah urgently presses home his conclusions. Confidence should be vested not in human resources or ideas but in the Lord. He alone can give security.

This prepares for the next prayer passage, 10:6–10, which will soon fit into the flow of thought.

Which principles of prayer stand out in Chapters 7–9? First, those who pray ought to inform themselves about God’s Word on what is God’s will to do and what is not His will to do, not be misled by human opinions as if they are truth. Here, God could destroy the temple and judge His people, and His own Word had made this very clear if Israelites were willing to pay attention (cf. Lev. 26; Deut. 28).

Second, when God says He will not answer prayers it is because sins throw up a roadblock to His blessing. It is not because He lacks kindness, or power, or wisdom, or because His faithful prayer warrior lacks potency with Him. Third, when a praying believer meditates in such a section, examples of things that bar receiving God’s bounties ought to elicit profound self-scrutiny and confession where sins are drawbacks to blessing. Meditation can also instruct the heart on what is pertinent to say to those who profess the Lord but are on the way to ruin if they do not pause and really hear God.

Jeremiah 10:6–10, 23–25

Prayer to the God Who Can Guide

A smooth flow of thought continues from 9:23. From there through Chapter 10, God commits counsel to Israel. Two prayer passages of 10 fit within this train of emphasis.

Counsel against Confidence in Self (9:23–26)

Prayer is rightly directed toward boasting in the Lord’s wisdom, power and riches, not proudly in these as mere human assets. To know the Lord in whom these are complete, and secure, is the height of human fulfillment (24). For those who do not know God are destined for His judgment. These are the unsaved from “all the nations” and also of Israel, all who are uncircumcised of heart. These are not in true, saving relationship to Him (4:4).

Counsel against Confidence in Idols (10:1–5)

God decries the emptiness of idols as objects of trust. In at least five ways here they prove that they are worthless—by the ingenuity men exercise to create them (3), their incompleteness, needing man’s touches to complete them (4a), their inconstancy, being moveable unless fastened down (4b) and destined to perish after all (11, 15), their immobility, needing man’s assistance even to move (5), and their inability to speak or act for evil or good (5).

Isaiah 41–48 develops even more ways that idols fall infinitely short of what God is and can do.

Counsel for Confidence in the Lord (6–25)

Jeremiah’s prayer and reflections (6–22). First, he prays in verses 6–10 praising God for His greatness as a proper object of trust (cf. Ps. 48:1). Then he offers other reflections, related to the prayer, on God’s superiority over idols (11–16).

The prayer opens and closes with exalting the Lord, and in the middle as well extols God’s perfections.

(1) Praise to God the incomparable (6). None is like Him, as He is great, and His name is great.

(2) Perfections of God. God is perfect in power and wisdom, worthy of men’s respectful awe and King of the nations before whose authority all men must submit. While He is in a class all by Himself, the wise men of the nations can expose their ignorance by giving an idol credence, an idol that man himself created. This object does not even have the power he has!

(3) Praise again to God (10). Not only is God wise and powerful, He is the true God, the eternal God, and Judge of all.

That He is true puts Him in emphatic contrast to the make-believe objects men’s minds have imagined as gods. That He is living places Him in distinction to the deadness or perishing nature of idols (11, 15), and their inability even to show the actions of a living being. That He is eternal exalts Him in contrast to human things that eventually fall into ruin, and human kings whose tenure is only for a few years. Even David, Hezekiah, and Josiah had died, and other kings in their day. But God remains.

That He is judge means that all things and beings must be subject to His appraisal.

As the passage goes on after the prayer, Jeremiah describes things only God can do. He controls waters in the heavens, moves the clouds, causes lightning, and sends the wind. By contrast man unaided by Him is stupid (cf. Ps. 49:20), and the creator of idols shamed by the insufficiency of what he concocted.

Jeremiah gives Judah’s and his own sense of loss and hurt at what God’s judgment entails (19, 20). Man’s sin has drawn the judgment (21), and it desolates the land (22).

Jeremiah’s second prayer (23–25). Pleading in advocacy for his people, the prophet moves in three steps.

(1) His acknowledgment that man is unable to guide himself (23). He needs God to guide him (Ps. 32:8; 73:24), the God who wanted to be Israel’s guide all through life (Ps. 48:14). Jeremiah says that a man’s way is not in himself, as he said in verse 14 that apart from the Lord’s wisdom every man is foolish, prone to the most futile delusions. Inadequate to guide himself, he has a total need of God.

This aspect of the prayer is a confession, admitting the truth that God’s Word otherwise affirms. Man needs the wisdom God offers, as in Proverbs (cf. 3:5–6) and Job 28. Later, Paul would write that Christ is made to us wisdom (1 Cor. 1:30) and that all wisdom is expressed in Him (Col. 2:3).

(2) His appeal for correction tempered with mercy (24). Now Jeremiah intercedes for his people, desiring a future for them even after judgment. Solomon had prayed in this vein (1 Kgs. 8:44–53), and so does Daniel (9:4–19). God challenges others to pray (Jer. 33:3) and assures His blessing in the future restoration as an answer (Jer. 33:4ff.; Dan. 9:24–27).

(3) His asking for wrath on unbelievers (25). Intercession continues, now for judgment on the unsaved as in the many psalms asking God’s curses (cf. comments on Ps. 109, 139). As shown in Psalm 109, God Himself often states judgments on the unsaved that prayers of servants committed to His will call upon Him to enact.

Jeremiah’s prayer here discerns two things true of the unsaved. First, they have no perception of God or His people, that is, they do not genuinely know Him and understand His values and His chosen people in the right perspective. Second, they have no prayer to God, none He can accept apart from His grace inclining them (cf. John 6:44, 65).

Principles now can be drawn from the two prayers in Chapter 10. First, praise is due God for who He is in His own perfections and in His superiority to idols. The present context articulates many of the great points about Him that call for praise, as do Psalms 146–150 and Isaiah 41–48. Second, among the intercessions of prayer warriors, the concerns of verses 23–25 here for Israel should receive frequent utterance. In principle, too, what is prayed for can also be pleaded in advocacy for believers whom God in some way must judge.

Jeremiah 11:5b, 14

To Pray and Not to Pray

Two verses on prayer occur, the first pleasing to God and the second prohibited by Him.

God’s Avowal of His Plans (1–5a)

God’s Word sets the climate for prayer as it often does. He tells the prophet two things which prepare him for his prayerful response.

His curse if Israel disobeys (3, 4a). God says “cursed is the man who does not heed” the Mosaic Covenant given when Israel came out of Egypt. God’s Word as in Leviticus 26 and Deuteronomy 27–28 is in view.

His call for Israel to obey (4, 5). The positive side is to “Listen to My voice, and do according to all which I command. . . .” God had made known in Deuteronomy the curses for disobeying and the blessings in obeying (27:26). Advantages in obeying were in the hearers living as God’s people, knowing Him as their God, and having Him fulfill His promise to give them the covenant land.

Jeremiah’s Amen to God’s Plans (5b)

Here is one of the shortest prayers in the Old Testament. Indeed it is a prayer, though it simply expresses accord with and faith in what God said.

Israel’s Aversion to God’s Plans (6–13)

God through Jeremiah commits to His people further opportunity now to obey His words. He reviews past Israelite rejection, and judgment He had to carry out. Now, in Jeremiah’s day, He sees the return to sins of earlier times, characterized again by not hearing Him, and idol-worship. This is prompting Him to judge again, and Israelite cries in prayer for help will be treated the same way they dealt with His words, by His not listening (11). Prayers then to idols will not get them the slightest help at all (12).

God’s Admonition Not to Pray (14)

As in 7:16 and 14:11, God counsels Jeremiah not to pray. The reasons agree with those already detailed at 7:16. They refused to hear Him, He now refuses to hear them. His answer to prayer is strongly coordinated with allegiance to His Person (God, not gods) and His plans (His Word, not their own whimsical will).

Here, the Lord’s commitment not to hear prayer is related to certain wrongs. The people have no legitimacy in God’s house, a house of prayer to God the resident and host there (Isa. 56:7). Their works deny Him, and their sacrifices are worthless because they come out of insincere worship (15), inconsistent as their worship really is in pathetic sacrifice to Baal (17). Prayer is out of place for phonies who are not the green olive tree of fruit and appearance God called them to be. He not only spurns their prayers, but will burn the tree’s branches (people), which like their worship are spiritually worthless. This does not mean that they have no value in any sense to God—they do— but that in regard to obedience and true fruit from the tree they are unprofitable. In light of Jeremiah 5:10a many, though religious, do not appear even to be genuinely His people, truly saved.

Principles are apt here. One is that genuine prayer can be, on occasion, just quick agreement with God, an “Amen.” Of course Jeremiah’s prayers were not only that, as other examples in the book show. Second, prayer is so often in Scripture, as here, obedient response to what God’s Word says. And this contrasts with prayer that in moral decency He will not accept, uttered while clinging insistently to self-will and writing off or despising His Word.

Third, though Jeremiah was not to pray for Israel’s safety from necessary judgment, he could pray about other matters in God’s will, true to His Word. Fourth, when God rejects prayers it is not because He is not a prayer-answering God; it is because people are not spiritually prepared to receive blessings. In this case God has “a dead prayer office” because the people are dead as to His fruit. God-honoring prayer is intimately in harmony with honoring God’s Word, and God-honoring fruit (John 15:7, 8).

Jeremiah 12

A Prayer of Complaint

As often in the Psalms, Jeremiah prays voicing a deep concern before the Lord about what does not seem fair (1–4). God answers in verses 5–17.

The Acclaiming of God (1)

Prayer begins with praise, and in this light utters a perplexity. Righteousness is what God is. A look at His perfection in all that is just and fair is Jeremiah’s focus. He sets things in perspective with an anchor first, then goes on to his agitation and how he should view it. Far from an upstart attitude of disrespect, he firmly bases his concern in a high perception of God.

The Asking of a Question (1b–2)

Jeremiah presses quickly to the point about the matter that disturbs him in relation to God’s righteousness. He wants to plead a case, air a problem. He does not mince words. The justice of things is bothering him. Why has the way of the wicked prospered? For example, God permits them ease and an advancing with bad fruit in their evil lives, even mouthing faked interest in Him but living far from Him.

The Affirming of Trust (3)

Jeremiah voices his trust that God knows and sees him intimately and accurately. God knows the way of the righteous (Ps. 1:6), having a spiritual x-ray of his attitude, all his motives (1 Sam. 2:3; Ps. 139:1, 2). This He perceives in contrast to what He also knows of the wicked (cf. Prov. 15:3).

The Appealing for Judgment (3c–4)

Without explanation yet to resolve his perplexity, the prophet pleads in an intercessory role. He requests God to view the doers of wicked fruit, those who are against Him, as worthy of the death that is sin’s wages (cf. Rom. 6:23). “Drag them off like sheep for the slaughter.” As God Himself often declares He will do to the evil who want none of Him, so Jeremiah appeals in accord with God’s will.

Psalms of imprecations (curses), as Jeremiah’s prayer in 10:25 express not what is hateful but the sheer necessity of God’s righteousness. This keynoted the beginning of the prayer (cf. remarks on Ps. 109, 139).

God’s Answering of the Prayer (5–17)

Here, now, is the response to prayer from God’s heart. It issues in seven steps.

The challenge that God gives (5). First, the Lord perceives a strain of weariness and impatience in Jeremiah as he prays. He answers a prayer that questions Him with His own two questions. In these He uses two analogies which are a kind of rebuke and a challenge to unflagging zeal that clings to the right path.

(1) First question and analogy. If Jeremiah has run with foot soldiers and they have worn him out, how can he compete with horses of charioteers? In other words, if he has grown faint when things are hard, how will he cope when the situation becomes extremely perilous as Babylon’s horses and chariots invade (4:13) filling the land? Due to Israel’s sin that God righteously must deal with (1), and for which Jeremiah himself prays (3), Jeremiah has not seen the half yet. Besides, God had fairly briefed him on what to expect in his full commitment, and guaranteed His protection (Chap. 1).

(2) Second question and analogy. If Jeremiah buckles under the pressure in a land that so far enjoyed peace from invasion, how will he hold up “in the thicket of the Jordan”? The picture is this. The Jordan in flood overflowed its banks into a river side that grew up as a thicket, where passage could be a tangled struggle and wild animals could stalk forth to terrify. Again, this is an analogy of the human flood and terror the invader would bring.

The caution that God offers (6). He alerts Jeremiah ahead of time about a plot among his own kinfolk to double-cross him. They mouth pleasant things to his face which deceptively disarm him, for they have actually joined those with designs to hurt the prophet. To be forewarned is to be forearmed, as God is compassionate.

The cost that God feels (7–9). If things bring pain to Jeremiah, let him be sensitive to how they grieve the Lord when He must judge. He has forsaken what means a lot to Him (7), and has faced what hurts very profoundly in His heart (8, 9). It is not easy to forsake “My house . . . My inheritance . . . the beloved of My soul. . . .” Yet judgment is reasonable, for Judah has become like a lion roaring against Him. She also has become like a speckled vulture opposed by other vultures, that is, Judah has lived grasping after prey but now God is letting her be the prey of other nations. These can sweep on her like vultures, or attack as wild beasts.

The concern that God bears (10–13). God is still reasoning out His answer to prayer. Leaders of other nations, like shepherds leading flocks (their soldiers, 6:3) have laid God’s vineyard in ruins. Yet what Judeans suffer is a harvest they reap for the sins that have provoked the invasion (13).

The chastisement that God plans (14). It is of some comfort to Jeremiah’s sense of righteousness (1) that God will uproot the other nations from their lands in turn, too. All nations, being sinful, must drink from the cup of God’s wrath, in due time (Jer. 25; cf. 46–51).

The compassion that God pledges (15, 16). On His own schedule, God promises that as He uproots other nations He will later free His ancient people from them and restore them to their land. This would be partially fulfilled in the days of Ezra and Nehemiah, more perfectly in the future kingdom of 23:4–8 and Chapters 30–33. Where it is His purpose God will restore to their home lands other peoples as well that He has uprooted (48:47; 49:6, etc.). For His covenant with Abraham was international in scope (Gen. 12:1–3). The restored people are undoubtedly believing people in that day.

The calamity that God reserves (17). Those who reject the Lord will be uprooted finally and utterly ruined. This is in contrast to blessing for those of other nations who submit to His Word and to Him (16).

God’s panoramic answer to Jeremiah’s prayer has offered comforts from several perspectives.

Principles of prayer bid for the attention here. First, it is wise to begin prayer, especially when questioning God, with reflection on His praiseworthy nature. Here, Jeremiah puts his spotlight on God as righteous. Second, if the praying person can love the wicked in holding out the desire that they repent, he can also pray for his sure judgment if unrepentant, just as God can affirm it, with no rancor in spirit.

Third, in whatever commitment God has given each believer, he like Jeremiah ought to trust God for grace without being weary in well-doing. God may be graciously toughening him now for greater trials ahead, which He wants him to face triumphantly too (cf. the principle in Heb. 12:4–11). God’s grace always is sufficient (2 Cor. 12:7–9). Fourth, no matter how judgment on sin hurts the believer because of his human compassion, he needs to meditate on the pain judgment inflicts on the more sensitive heart of God.

Fifth, as so often in Scripture, God’s answer to prayer goes back to His declared promises (His will), and reaffirms His plan (cf. Jer. 33:3 with 33:4ff.; Dan. 9:4–19 with 9:24–27). It is a comfort to know that His counsel cannot finally fail (Isa. 46:9, 10; Jer. 29:11).

Jeremiah 14–15

A Dialogue of Prayer with God

A string of prayers and God’s responses pulls the two chapters into one composite picture.

Jeremiah’s Anguish over Judah (14:1–6)

Prayer is set in the background of this introduction to the appalling difficulty Jeremiah’s beloved people face. They know the droop of disconsolate mourning. For the rage of thirst faces a drought of the water supply when God in judgment has held back rain (Deut. 28:23, 24). Grass has vanished and only a grim dryness covers the earth (5). Animals are desperate as people are.

Jeremiah’s Appeal for Judah (7–9)

Three aspects common to prayer emerge in the prayer.

His confession for the people (7). He openly acknowledges iniquities that bear witness to God against them, multiplied apostasies, sins against the Lord. Jeremiah’s own failings, of whatever nature and extent, he fuses with those of others as he prays about “our” wrongs and what “we” have done. This is as the godly Daniel does in his Chapter 9.

His intercession and affirmation (7, 9). His pleading is now for two things.

(1) God’s action for His glory, “Thy name’s sake.” A world of meaning is in that name—God’s reputation, honor, the plan it stands for, all that can be duly credited if His cause prospers.

Jeremiah breathes that name a second time at the end, “we are called by Thy name.” As things go for God’s people, they reflect on the people’s God.

(2) God’s allegiance. Jeremiah pursues his advocacy on the basis of truths he can affirm about God’s loyalty as “the Hope of Israel.” Again, if God helps Israel, His own stock soars in their eyes and in the eyes of others. He is Israel’s “Savior in time of distress” as often in Egypt and in the era of the Judges. He has been an intimate friend, yet now is like a stranger; He has dwelt in the midst of His people (still is, 9), but at the moment is like a traveler, aloof, just passing through. Or again, He has been a mighty warrior for Israel (Ex. 15:3), now He seems like a mighty one who lacks the potency to save.

God’s Answer Concerning Judgment (10, 11)

His resolve to judge for sin. God must take this step, for the people have loved to wander, and have not walked with Him. He has marked them for the sword of Babylon (cf. 20:4), famine, and disease in pitiful wartime ravages.

His request not to pray for them. The Lord repeats the direction He gave Jeremiah in 7:16 and 11:14 (cf. remarks there). Jeremiah wants to pray, does pray, but God can give no encouragement of a “yes” at this point to bless the nation. He will not hear their prayer, or accept them when they sacrifice, due to their insincerity. Pathetically insensitive, they are grieved only about their sentence, not their sin.

Jeremiah’s Further Prayer for Judah (13)

God has just said not to pray for them. Yet Jeremiah does. And God surely understands not a heart of disobedience, but a tender heart filled with weeping (9:1) in sacrificial love for his people. God does not rebuke a caring Jeremiah here.

Jeremiah presses the point that in a sense the people are the dupes of false prophets. These leaders misled them by promises of sure peace in Judah spun out of their own self-will, in return for pay-offs (cf. Jer. 23). They were profiteers for their own lusts, not prophets of the Lord.

God’s Answer Again (14–18)

The Lord replies that these so-called spokesmen are speaking falsehood. They do not go out from His presence. Rather than the peace they glibly pledge in a context of sin, the truth is the awfulness of death on every hand.

Jeremiah’s Prayer Continued for Judah (19–22)

Intercession is again the aspect that prayer takes. In the midst of it confession rises (20). The true prophet beseeches God not to despise His people, and this “for Thine own name’s sake” (as 7, 9). He zealously pleads God’s name, or glory, and also His throne associated with glory, and His covenant. This is probably the unconditional one with Abraham, but possibly the conditional Mosaic covenant that Israel broke and which might be abolished.

The throne is the throne or dynasty of David, which God had promised to bless (2 Sam. 7:12–16). At the same time, Jeremiah may have been thinking of God’s throne whether in the heavens (Ps. 103:19), or His heavenly authority expressed also through the earthly throne. If He blessed that throne, the rule that prospered could glorify Him.

Neither idols nor the heavens of themselves can send rain to resolve the drought in 14:1–6. God alone can, and He is “our God . . . we hope in Thee.” Jeremiah closes the prayer by giving God the credit for doing all the good things this people have received.

God’s Answer Again (15:1–9)

God remains firm. He will not hear prayer to bless Israel now. Two points are clear in verse 1.

His closedness to answering prayer. He has turned from a people who kept turning away from Him. Let them go, as they themselves choose, from His presence.

His comparison in not answering prayer. He uses two eminent warriors of prayer, Moses and Samuel (cf. Ps. 99:6). Moses had been successful in advocacy often (Ex. 17:8–13; 32, etc.), and so had Samuel (1 Sam. 7, 12). Even if these two men stood before Him now interceding, God would not be with this stubborn people.

Another issue is here, not simply men’s faithfulness in prayer, but God’s moral outrage against sin not repented of. His holiness and justice figure into the reckoning, and He shows His stand for godliness, His hatred of sin.

Rather than blessing, Israelites now will meet with what their sin produces, death and captivity (2). All of this is due to forsaking the Lord (6), and not repenting (7).

Jeremiah’s Praying Resumed (10)

The prophet, overcome by grief, exclaims that he would rather he had never been born (cp. 20:14–18) than go on pronouncing misery and destruction. He cares for Israel, and has grown weary at preaching a message that always puts him on the black list of his people. He draws an illustration from the practice of borrowing and loaning, which often stirs quarrels and erupts in hate. He has not been like a bad creditor or an undependable debtor, either of whom could generate strife. Yet he is hated (cf. John 15:18–25).

God’s Further Answer (11–14)

God sees the frustration of Jeremiah and is compassionate. He promises to set him free when the invaders seize possession, a promise He makes good in Chapters 39 and 40. Yet the enemy will carry off Judah’s spoils to their own land. The judgment must be fulfilled.

Jeremiah’s Complaint in Prayer (15–18)

He voices his supplication in three phases.

His appeals (15). He prays on the basis of resource, the fact that God knows all things about him. He asks God to remember him, visit him in deliverance, render requital that He sees fitting to those who persecuted him (and God), hold him safe without taking him away, and know the commitment he has shown.

His prayer seems to plead for things that are the very essence that God has just promised to him. It is one way of digesting God’s will as his very own, in interacting with God.

His appropriation (16, 17). His prayer is an utterance of three convictions he feels.

(1) A satisfaction with God’s words. He is basically surrendered to God’s message, and has appropriated it as one eats and digests a meal. Within him, the assimilated words of God became personalized, his joy and delight, highly valued.

(2) A sense of his call. He is committed, firm in the conviction that God called him in Chapter 1. Not only was he called, but called by the One whose name is respected above all names and in control over all hosts.

(3) A scenario of the cost. Jeremiah has paid the price of all-out discipleship. For he did not sit as a compromiser joining with those committed to their own merry under a delusion that all was well. Feeling God’s bracing hand on him, he sat alone, His man for His work. To make him sufficient, God filled him with His word (cf. v. 16), with a true submission to the message of judgment. It is true that at times he almost faltered, but he never finally gave up.

His anguish amidst the pain (18). Jeremiah asks God honestly in prayer about the driving pain that never goes away. It is as if he suffers from a wound that cannot be cured, as a soldier who nurses a life-time injury. Human anxieties at times press hard on his soul. He asks God if He will be to him like a deceptive wadi, where one expects to quench his thirst but only digs out dry sand.

He asks the question and wavers, falls but does not go all the way down, gives way for a moment but does not give up. He knows what it feels like to face calamities of a destroyed land and people, and the questionings that can assault the life.

God’s Answer to the Prayer (19–21)

God responds in two ways.

He reprimands him for his vacillating. He sees the self-pity and doubt that God would prove faithful. Jeremiah must repent of the sin. If he will return in repentance, the Lord will give grace bringing him into a right relationship to Himself through forgiveness and cleansing (cf. 1 John 1:9). He will stand before God in a new availability for service, as Isaiah when cleansed (Isa. 6).

It all depends on whether Jeremiah will show discrimination and maintain a stand for true values—“extract the precious from the worthless.” Let his persecutors give in to his true values, but not him to their false ones. This servant who is to assay and test others by God’s word (6:27–30) must assay and test himself, as Moses needed to do (Ex. 4:22–26). Similarly Paul calls on those in Christ’s church to purge themselves from vessels unto dishonor and be vessels of honor, usable to the Lord and prepared for every good work (2 Tim. 2:19–21). Paul urged carefulness to choose what was precious too (Phil. 1:10).

He reassures him of the victory. God puts iron in Jeremiah’s backbone by a promise of protection (20, 21), as in Chapter 1. God will make him a fortified wall of bronze (as 1:18, 19). Tough times would threaten him in his service, for the enemy would fight against him. How like believers who face adversaries today (Eph. 6:10–17). But the Lord would be his deliverer, and the enemy would not prevail against him.

The exchanges in prayers and answers have been many. Jeremiah goes on in prayer and on with service in general.

Principles for prayer loom prominently. An example is in the willingness to intercede for others and plead the place God has in helping His people (their Hope, Savior, etc.). A second standard is the heart cry for one’s people even when God has said that He will not now bless them. A ministering heart still goes out to them, even if it does not understand the whole picture as well as God does, or as consistently.

Third, God understands the tears of a praying but brokenhearted servant for his people, and speaks of it (14:17). Fourth, it is a wonderful honor to be named as examples of effectiveness in intercessory prayer (15:1), even if God does not answer “yes” when it is His will not to. Fifth, God loves to encourage His faithful servants, as He seeks to lift and brace Jeremiah’s spirits by assurances of protection (15:11, 20). Sixth, a person who is loyal in prayer is, rightly, a person faithful in God’s Word (15:16), and Jesus brought the two together (John 15:7). Jeremiah’s prayers in this section are interspersed with God’s Word.

Seventh, the believer needs to guard his feelings and prayers from giving way to self-pity (15:19). Yet God understands human infirmities, and is a wonder of a counselor offering the strength He can give to a servant (cf. Phil. 2:13).

Jeremiah 16:19; 17:12–18

Prayers Exalting the God who Judges

Two prayers rise to the Lord in the midst of His prohibiting Jeremiah to marry due to the judgment He must carry out. Since the prayers are a part of the very fabric of the chapters, the entire flow needs to be kept in view.

The Lord’s Request (16:1, 2)

The prohibition. Marriage or children are not God’s will for Jeremiah. Presumably God gave him what Paul calls the gift to be sufficient in a single state (1 Cor. 7:7). His will differs for each servant as Paul acknowledges there. In the cases of Isaiah and Ezekiel, God permitted marriage. Their wives are mentioned, but He chose to take Ezekiel’s beloved in a sudden illness (Ezek. 24). Daniel, like Jeremiah, did not marry.

The place. In Jeremiah’s context, the place is crucial. It was the land of Judah, against which God was bringing judgment. This itself was a prime factor in His marking Jeremiah to be single.

The Lord’s Reason (16:3–18)

Jeremiah’s bachelor status is due to the judgment, and the graciousness of God in sparing him heartbreak by pressures against or death to his wife or children. It is also compassionate since even if a loved one was put to death, normal funerary expressions would not be possible, not even loving burial (4).

The reason for such drastic action is, again, the sin of this people (10–13). The denseness of Israelites seems almost beyond imagination in asking Jeremiah what their sin is that brings the calamity (10). The present generation had sinned worse than even prior generations (12).

Invading soldiers are compared with fishermen who seek to catch Judeans and hunters searching even desert places to flush out game (16). But in the midst of a judgment passage, the Lord promises to bring scattered Israelites back from all countries to their land. That this is literal Palestine seems evident in that the exile itself was literal, from a literal land, and the return which resolves that dispersion seems to be just as literal, back to the same literal land. Also, the land is most reasonably Palestine as in the words, “their own land which I gave to their fathers” (15; cf. also Ezek. 36:28).

Jeremiah’s Response in Prayer (19)

Confidence in the Lord is his keynote. He develops two themes in prayer.

God is his sufficiency. Jeremiah claims the Lord as his own in a threefold blessedness: his power (strength); his place of security (stronghold, refuge); and not only the place but the peace, for He is the answer to distress (cf. Isa. 26:3).

Gentiles will be God-seekers. Those of the nations will come to the Lord, even from the ends of the earth. Jeremiah observes two things about this in prayer.

(1) The compass of this—worldwide, fitting with God’s international aspect in the covenant with Abraham (“in you all the families of the earth shall be blessed,” Gen. 12:3).

(2) The confession of it. Gentiles, when they trust God, will admit that their forebears inherited falsehood, futility, and unprofitable things when they trusted false gods.

The Lord’s Reasons Continued (20–17:11)

The blight of sin (20–17:6). God follows up Jeremiah’s prayer, pointing out the preposterous folly of man’s sin as in making gods that should obviously be seen as not worthy objects of trust. Instead of their focus on such an error, He will demonstrate to them that He alone is the God of power (20, 21). The fallacious confidence in idols is causing the Judeans to lose their wealth, treasures, and their land and to serve their enemies in another land (17:1–4).

Sin is a blight and a blot. Cursed is the person who trusts in human things such as his own sufficiency and idols man has made, and turns his heart away from the Lord (5). An analogy fits him. He will be like a desert shrub, a dwarf juniper, of a naked appearance in a parched and stony desolateness. This pictures life that is void of God’s blessing, even if rich in mere human resources.

The blessing in God (17:7, 8). The contrast is sharp. Not blight, but blessedness characterizes the one who trusts in God. The analogy fitting his case is very different, a tree planted by water, as in Psalm 1, which thrives on abundance through its roots near the supplying stream. The person who is like this will be spiritually vital, as a green tree, and keep on bearing spiritual fruit (cf. John 15:1–12).

The basis of the difference (9–11). The crux of it is the heart and what or who it trusts (9), the calculator is the Lord who searches the heart (10), and the case that illustrates it is the fool who goes after human gain and not God. Eventually the fool loses everything (cf. Luke 12:16–21). The picture of this (Jer. 17:11) is the partridge or sand grouse. It confiscated other birds’ nests, hatched the eggs, but was soon abandoned by the young which sensed the counterfeit nature of the “mother.”

The man trusting in riches will lose these, too. By contrast, real permanence or eternal duration is in the Lord (12).

Jeremiah’s Response in Prayer (12–18)

His prayer moves in four stages.

He affirms God’s realities (12, 13). These are the height of God’s throne, a glorious throne on high (Ps. 103:19) and the hope God is to the believer. He is the fountain of living water, as in 2:13, giving blessing to those who drink from His bounty but putting to shame those who forsake Him.

He appeals for God’s deliverance (14). In praying this, Jeremiah uses two aspects of prayer. First he petitions God (“Heal me . . . Save [deliver] me”), then he praises Him (“Thou art my praise,” cf. Ps. 109:1; 48:1).

He airs his own feelings (15, 16). For a moment, the prayer just lays out before the Lord the way it is in his life. He shares three facts of his experience.

(1) His challenges from critics. He hears hecklers asking him to show what he preaches of judgment is coming true, or challenging him to show God is blessing His people as false prophets assured (cf. Chap. 23).

(2) His consistency doing God’s will. He has simply kept at his task of being a true shepherd. He has spoken the message God gave him, even alarming aspects as in judgment. Yet he has not longed for the calamity to come, for he aches in realizing what his people will suffer.

(3) His claim of God’s presence. He has fulfilled his role in truth with a sense of God being with him, reading his life like a book.

His asking for God’s vindication (17, 18). Jeremiah finishes the prayer with a petition, affirmation, and intercession.

(1) The petition is for God’s confirming of his own hope. Let him be free of terror, shame, and dismay. This is in its essence a cry for the very safety God can give temporally when it is His will, and the eternal safety in complete blessedness. God had promised temporal protection for this man (Chap. 1), and as late as we see him in the book (Chap. 44) he is safe. One unconfirmed tradition is that he died at the hands of persecutors in Egypt, yet another is that Babylonians took him safely home with them after invading Egypt in 568/67 B.C.

In the final analysis, surely, he was safe as a man trusting in the Lord.

(2) The affirmation is that God is his refuge (place of security) in the time of disaster. This is the experience often of the psalmist who faced distresses.

(3) The intercession is for God to bring shame, dismay, disaster, and destruction on his persecutors. If they are unsaved, even though religious, God Himself says He hates them (Ps. 5:5; 11:5) and will bring them to calamity. This is as Daniel 12:2 expects in the final analysis eternal confusion for the wicked, as the New Testament does (John 5:24; Rev. 20:11–15; 21:8). Jeremiah’s prayer would not be unloving or unfair, for the wicked have done despite to God as well as Jeremiah, and rejection of the rejecters fits with the necessity of God’s moral government.

The Lord’s Reasons for Judgment Resumed (19–27)

Though the Lord had established the sabbath as a day of rest in Israel, flagrant violation of it to suit Israel’s profiteering led God to send Jeremiah with this message. He proclaims blessing if the people obey the Lord, judgment if they disobey, even fire destroying the gates and the palaces.

It is time now for principles in prayer. An obvious one is that the person with an effective prayer life is yielded to the will of God. Here, Jeremiah is apparently submissive to God’s will that he not marry and have a family. A second principle is that of depending on God’s grace, as Jeremiah prays to God as His strength and stronghold (16:19). Prayer in real submission to the Lord is prayer in dependence on His sufficiency, not relying finally on human supply.

Third, prayer that has power with God exalts Him as the Occupant of the throne on high and the One who has authority over healing and delivering (17:12–14). For the prayer warrior He is truly “my praise” (14).

Jeremiah 18:19–23; 20:7–18

Prayers Amid Suffering

Jeremiah prays twice in Chapters 18–20, where one connected message gives pictures of judgment and the persecution of the man proclaiming it.

Depictions to Jeremiah and Israel (18:1–19:13)

God presents two pictures, one of remaking Israel if He finds repentance, the second of ruining the nation if they continue rebelling.

The potter’s vessel: Israel’s Remaking (18:1–23). (1) The picture (1–10). God guides Jeremiah to a potter’s shop, where a vessel that is still soft clay in the craftsman’s hands is misshaped on the wheel. The potter reshapes it into a useful vessel while it is still pliable. God points out His lesson: He can reshape Israel in His hand; if they repent He can cancel judgment (7, 8); if they persist in sin, He will turn from blessing (9, 10).

Chapter 21 also holds out the hope of freedom from judgment if repentance occurs in time.

(2) The proclamation (11–17). God calls the people to a turnabout from sin (11), sin which defies all reason. In nature, for example, snow falls where it is natural to fall, and graces the area; people do not take away refreshing waters that are a blessing. Yet contrary to this principle the Israelites have forgotten God, the source of even greater blessing. They have left the road of safety to wander on trails where difficulties and dangers threaten.

Now, if they keep it up, God will be like a storm from the east scattering them before their enemy. As they turned their backs on Him, He will show His back to them, no longer His face to bless as the snow, the cool water, and the good road are a blessing.

(3) The plot (18). Immediately Israelites follow the second choice based on the potter’s illustration, evil that leads to judgment. They plot Jeremiah’s own ruin. Facetiously, they mock him. In their minds, the priests who explain the law are not going to lose it, as if Jeremiah has a corner on truth. The wise men are not going to fail of counsel, nor the prophets of a word from God. The people in general depend on these voices, which have become false, and reject Jeremiah and his God.

(4) The prayer (19–23). It is in this context, then, that Jeremiah prays. His reasoning is simple.

(1) For remembrance of his goodness (19, 20). This is not a fleshly touting of merits, a self-righteous hypocrisy. It is the truth, for Jeremiah has walked basically in the good will of God. The psalmist similarly mentioned his goodness, a product of God’s grace, in prayer (Ps. 18:20–27). So would Nehemiah (5:19). The principle is that which James later states, “Draw near to God, and He will draw near to you . . .” (James 4:8).

Jeremiah had appeared before God in loving intercession for this people. He had pleaded for their welfare (20).

(2) For retribution on the evil (21–23). Now that the people repudiate God, His message, and His messenger, the judgment He warned about must come. Jeremiah prays in accord with God, prays for His will to be done, even in judgment.

a. The particulars of it. These details of the prayer are for the children to be given over to famine, the people to the sword, the wives and children to lose husbands and fathers, and the men to perish before invaders. They insisted on this choice, now must drink of their own concoction.

b. The provocations of it. Again the people judged are the culprits, arousing God to drastic reaction. Jeremiah gives three pictures of efforts against him. They dug a pit to catch him in; hid snares to entrap him; and counseled in deadly plots to get him. They demand their own will as they slam the door on God’s, so Jeremiah is wise to pray in harmony with God that He will not blot out their sin. Morally he must deal faithfully with it.

The potter’s vessel: Israel’s ruin (19:1–13). Now God directs Jeremiah to buy a potter’s jar, take elders and priests of the city, and go to a valley southwest of the city which was a dump area. There the Lord has him shatter the vessel to bits on rocks as a picture of judgment on Judah that will bring them to ruin like that of the disposal site, Topheth (“fireplace”). The very area would become the valley of “slaughter” because so many would die.

The Distress of Jeremiah (19:14–20:18)

His proclamation of God’s judgment (19:14, 15). Standing in the court of God’s house, the prophet makes things clear to the people in general as he had to leaders in the valley. God is about to bring calamity on Judah, answering the rejection that has repulsed Him.

His pain in the persecution (20:1, 2). A priest, Pashhur, chief officer of God’s house, should have treated Jeremiah kindly, siding with the word from the head of this house. Instead, Pashhur orders that Jeremiah be beaten, possibly with a whip laying forty cutting lashes on his back (Deut. 25:3). He then puts the prophet in the stocks, an instrument of torture devised to force a victim’s body into a distorted stoop with hands, feet, and neck locked in holes. An overnight ordeal would exact a brutal toll in excruciating pain.

His prediction against the persecutor (3–6). Jeremiah gives the priest, whose name possibly means “ease,” a new name, “terror on every side.” Details of the terror Pashhur must undergo in the invasion that he has denied are clear in verses 4 and 6. For the Babylonians would be cruel. Seeing himself and his family forced off to Babylon, Pashhur would die there after tasting bitter reminders that he rejected God’s Word and prophesied their own doom.

His prayer about his trial (7–8). Jeremiah reasons in at least five phases.

(1) The derision against his message (7, 8). He complains of God’s deceiving him, and his own distress at his message and person being rejected.

a. God’s deceit. The verb patah (“deceived”) appears for a man seducing a virgin (Ex. 22:16). Here it probably does not convey that God distorted the truth and misled Jeremiah. Rather the depressed supplicant means that when God called him, laying constraint on his life to speak His message, He did not divulge to him the half of what was in store. Of course He could not at that point impress all the details of the shame that now oppresses His servant.

God never discloses to a servant the entirety of what lies ahead, and often does not show the whole road, just one step at a time or what is necessary. Jeremiah plausibly expresses his own sense of misgivings at the stinging ridicule, as if God in the over-arching sense made his own limited perception subject to painful surprises.

b. His depression. Jeremiah feels overwhelmed by being a butt of jokes and mockery. It is as if his ministry has been one of failure.

His decisions about his ministry (9). Mixed emotions agitate within him. On the one hand he feels like he should cease the work (write his letter of resignation), on the other God’s message burns its urge to continue. For the message is like fire seeking its path of release from his heart and lips, and he is constrained to speak it.

The defaming against him (10). Jeremiah is frank to tell God in prayer what he is aware of. He is bothered by two things.

(1) The repudiations of countrymen. He knows about their whisperings in scorn and is aware that “many” are set against him. They mock him by repeating in jest his own prediction “terror on every side” as if it is the height of absurdity. God could not bring terror on His own city, His own house, and His own people.

(2) The expectations of his own circle. His trusted friends—all of them in fact—are just waiting, thinking he will give in, and admit he has been deceived. Then they will feel superior, saying they told him so.

The defense God is to him (11–13). Four elements in the prayer at this point appear evident.

(1) The power that assures victory. Despite pressures from those opposing him, Jeremiah says by contrast (“But”) the Lord is with him, and He is able. So he is encouraged to expect to win and realize the detractors will stumble and lose.

(2) The proving of God’s servant. He feels a surge of courage in knowing that the Lord of hosts tests the righteous, sees the mind and heart, knows the validity and how to vindicate it. God is His hope, and he feels bolstered.

(3) The petition for vindication. So, he uses the thought of God’s testing and seeing and validating what is true as a springboard into a direct request. He asks God to show him vengeance against those who reject the Word.

Again, this is not unloving or selfish. It is passion in love to God, love for His truth, love for His will to prevail. Jeremiah has already shown much loving patience to people who have trashed God’s Word, as their king would whack it into shreds (Chap. 36).

(4) The praise for God’s deliverance. Now Jeremiah’s prayer breaks into a song of exultation. It features praise to the Lord for His delivering the needy person (as Ps. 34) from those who work evil.

The defense God is to him is brightening. But human thought is subject to vast and quick fluctuations in distress. This is soon evident for Jeremiah.

The depression affecting him (14–18). As time goes on, and new thoughts assault the spirit, the prophet feels a wave of negativism sweep over him. He voices this in two ways.

(1) In prayer cursing his life. The pain is so sharp, the burden so great that God’s servant gives way to melancholy. He curses the day he was born, for he was meant for distress of a nature that seems too much for him. He wishes calamity on the man who announced his birth to his father. This is possibly because that man, as one of the rejecting Israelites, must face judgment as Pashhur must. For even those of Jeremiah’s own family were among the rejecters (12:6). A man who once brought glad news could, in the sad calamity now eminent for Judah, face a sad outlook just as would be possible for a wife and children if Jeremiah had these (16:1ff.).

Some explain the wish as not literally intended but only rhetorical.

(2) In prayer of questioning God’s leading. The final verse gives this element of prayer. In extreme anguish, Jeremiah asks God a question. “Why did I ever come forth from the womb to look on trouble and sorrow . . . in shame?” It is natural to ask such a question when one is at the moment feeling only heartbreak. Once the mind lifts from the limited picture and reminds itself of encouraging facets in a trusting life overall, the whole perspective can be sweetened.

Jeremiah’s prayer here ends on a negative note. But he apparently does not give up. Other parts of the book show him later serving faithfully, even up to the invasion (31–38), during the conquest (39, 40), and later (41–44). The helps that comfort him in 20:9–13 reasonably became his stay again. Other servants of God, weak as well, have had similar moments of sad depression, but rebounded to serve vigorously again. Examples are Elijah (1 Kgs. 19) and Peter (Matt. 26:69–75; Acts 1–12).

The prayer is over. Now it remains to survey the principles in Jeremiah 18–20 that are cogent for prayer. First, if motives are pure it is valid to ask God for help as a part of worshipful service to Him (18:19, 20). Some believers “put all their eggs in one basket” and suppose that praise/thanksgiving, intercession, and confession can be pure in prayer, but somehow asking for one’s own needs is selfish. What a mistake, and what a denial of much Scripture they ought to make themselves aware of, as here. Even the purest of teachers, Jesus, taught prayer to seek help for personal needs (Matt. 6:11, 13; Luke 11:1–13).

Second, good and loving motives can even be compatible with praying that God will carry out His will in judgment against those who make themselves His enemies. One stands with God and prays, “Thy will be done on earth, as it is in heaven” (18:21–23; Matt. 6:10). Third, God may lead a life that is a model in prayer into great suffering, as He led Jeremiah (Jer. 20; cf. 10:23) and later His beloved Son. It is wise to think soberly and be sure that commitment runs deep, so that one can keep on keeping on even in the stormy blast.

Fourth, prayer needs always the anchoring hold of God’s Word on the heart, for His convictions can keep a person from giving up when he feels like “throwing in the towel” (20:9). Many a person of prayer is nearly all prayer and little of the Word in any depth, or much in the Word but piddling as to prayer. A strong and healthy balance is the will of God. Fifth, a profound sense of God’s presence as one’s strength is an inestimable value in prayer and keeping on when the going is hard (20:11).

Sixth, God is rich to forgive His servants where their human weaknesses let them down in attitudes (20:14–18). If He did not exercise compassion beyond our imaginations, no one could continue through thick and thin to serve Him.

Jeremiah 21

A Call for an Intercessor’s Prayer

When Jeremiah is known to have power in prayer, even those against him ask at times for his advocacy before God (cf. 37:3). Here, Judah’s last king, Zedekiah (597–586 B.C.) sends a delegation to request God’s help against Babylon’s invasion.

The Appeal for Jeremiah’s Intercession (1, 2)

The source behind it is Zedekiah, who proves vacillating in his friendliness to Jeremiah and his unkindness to him (cf. Jer. 37, 38). He never would really believe Jeremiah’s insistence that God would give Judah over to the invaders, and when captured suffered having his eyes put out (39:7).

The supplicant for it. Jeremiah is the man of the hour.

The substance of it is God’s rescue from the encroaching enemy. Yet God had told Jeremiah not to pray for this unrepentant people (7:16; 11:14; 14:11), and the Lord remains consistent in withholding blessing here.

The Answer from Jeremiah’s Intercession (21:3–22:9)

The silence as to the prayer itself. God gives no deliverance to these who have put themselves at enmity with Him.

The scenario from the prayer (3–14). It is very plain.

(1) The downfall of the city (3–7). God cannot prosper Judah’s defenders, rather He allows the besiegers to break into the city. Zedekiah himself will be among the captives (7).

(2) The destinies of the citizens (8–10). God sets two ways before His people:

a. The way of life (those who surrender to Babylon). Chapter 24 uses the picture of a basket of good figs for those who voluntarily yield to the Babylonians. God will watch over them even when they are captives, and show them good things (4–7).

b. The way of death (those who stay and resist). Chapter 24 depicts these as a basket of bad figs (8–10), which become rotten and are ruined. The analogy fits Judeans such as Zedekiah, who resist Babylon and become a curse where they are scattered, facing sword, famine, and disease.

(3) The determination against sin (11–14). One hope remains for Zedekiah if he will accept it even at a late hour. He can lead his people in justice, freeing the oppressed. If so, God’s wrath will not leap forth like fire. The tough truth is that God must take a firm stand against those who will not believe His Word through Jeremiah, but cling to the delusion that no army can take over Judah. To the contrary, God is ready to start a blaze that will envelop the entire area. This is a picture of the invading army in its overwhelming force.

The sequel to the prayer (22:1–9). Now the message deals with the decisiveness that can save the city. The theme was already broached in 21:12.

(1) Suppose they implement repentance (1–4). Jeremiah speaks this at the palace. It enlarges on 21:9. God will relent of the calamity if He sees a real repentance. This must feature justice to those whom oppressors exploit, good treatment to aliens, orphans and widows, and a stand against brutalizing the innocent.

(2) Suppose they ignore God’s will (5–9). Rebellion will invite desolation of the temple, cities, and entire land. The rebel resistance is in matters such as forsaking God’s covenant and bowing to false gods. God shows His pain of heart in being drastic on the people. For they are desirable to spare, if He can spare them, as Gilead and the peak of Lebanon where magnificent cedars towered, prizes to be guarded.

Jeremiah did pray, and then he declared God’s response. The next move is Judah’s, whether to be blessed or judged.

Here are principles of prayer. First, it is a privilege to have a potent effectiveness in prayer and be sought after by others. Having such a privilege between God and people, the praying person is wise to bear down on being ever true to God and strong in integrity before others. Second, again God’s moral integrity moves Him to deny blessing in prayer where hearts harden and do not repent. Yet in mercy He still offers a way to open the closed door, and know His blessing. If people wait too long, the opportunity for mercy will one day be over.

Jeremiah 29:10–14

Prayer that Fits into God’s Plan

This is a context of Jeremiah writing an “e-mail” letter from God. It is to Jewish deportees of 605 and 597 living already in Babylonia, before Jerusalem’s final fall in 586. God says much to comfort His people.

The Plan God Unveils (1–11)

His requirements in a letter (1–9). God counsels three things: patience in accepting life in exile (4–6), prayer in dealing with life there, prayer for the Babylonians (7; cf. 1 Tim. 2:1–4), and perception in avoiding lies about their captors (8, 9).

His restoration to the land (10). After seventy years of the Judeans’ exile, God assures bringing them back to Jerusalem. He fulfills this in the Book of Ezra for those prepared to return.

His resolve to show love (11). God’s plans are for welfare and not disaster. He wants to give those of Israel a future and a hope. Of course He will do this in a partial sense in the restoration that Ezra and Nehemiah describe, but far more completely in the future kingdom (Jer. 23:4–8; Chaps. 30–33).

The Prayer that God Uses (12–14)

Prayer could not work for the unrepentant, not even Jeremiah’s prayer for their blessing (7:16), as in Chapter 21. But prayer that will work is now in view.

The seeking (12, 13). “Then” apparently points to the future time when God’s plan introduces the return.

(1) The words in it. These are evident in the terms “call,” “come,” and “pray.” God’s answer is clear in His pledge, “I will listen to you.”

(2) The wholeness in it. Verse 13 defines it. They will “seek” and “find” the Lord, He assures, “when you search for Me with all your heart.” This sincerity is in contrast to hearts turned away from Him, devoted to alliances with other nations and the idols that infest the land.

Many examples of such effective prayer appear during the restoration period in the books of Ezra and Nehemiah.

The success (14). God promises two responses to proper prayer.

(1) His attentiveness to receive those who pray. Their backs will not be turned on Him, and His will not be to them.

(2) His action to restore them. He will restore, gather, and bring the people back. The regathering is from all the nations, as often in biblical prophecy (cf. 30–33). It is to Palestine, that very same literal land, for He defines it, “the place from where I sent you into exile.” As the return in Ezra and Nehemiah turns out to be literal, so will the greater return in the days of the righteous Branch or King (23:4–8). Even there God says the return is to “their own soil” (8; cf. 16:15; Ezek. 36:28), and compares it with another return that was literal, from Egypt to Canaan (Jer. 29:7).

Prayer principles are stimulating here. First, prayer in its biblical contexts finds much encouragement, here (and often in Scripture) in His promise, love, and intentions to give a future and a hope. Meditating on such comforts from God can pluck the strings of prayer in a harmony with God. Second, when repentance is genuine in the heart and prayer sincere on the lips, prayer finds God.

Jeremiah 30–33

Prayer in Relation to Restoring Israel

God’s plans for Israel’s future fitting with prayer in Chapter 29 are expanded now in four chapters. The strategic place of this section is after the section about the condemnation on Judah for sin (2–29) and just before the section about the calamity closing in and overwhelming this people (34–45). After that, Jeremiah includes prophecies against other nations (46–51), and his concluding chapter (52).

After Chapters 2–29, the overall picture would appear dismal, hence the need for a bright searchlight flashed on hope (30–33). And before Chapters 34–52 which speak of judgment carried out, it is fitting to find preparation in the blessing that fills Israel’s eventual picture.

The several prayer passages in 30–33 are parts of the one composite emphasis on God regathering His people. The entirety of the section is gathered up in eleven steps, coordinating together and showing how prayer really fits in.

The Compassion God Plans for Israel (30)

Chapter 30 is a capsule introduction to 31–33, preparing readers with an overview.

The directive for recording His plan (1, 2). God commands Jeremiah to write the words of restoration in a book. Jeremiah did this in Chapters 30–33. The scroll of his overall writings would be shredded and cast into a fire by wicked Jehoiakim (36), but there also Jeremiah had Baruch write out another copy, which he dictated to him.

The details in restoring Israel (3–24). A day of trouble for Jacob (Israel) will precede the blessing in the return to Palestine (7). God will save Israel out of unprecedented difficulty, free them from other nations, judge the other nations (8, 16), and let Israelites serve the Lord and David their king in their own land. “David” is a reference to the greater David on David’s throne, the Branch and King of 23:4–8, the ultimate seed of 2 Samuel 7:12–16.

In their land, God plans to give His people peace free of fear (10), stir them to thanksgiving (19), multiply them (19), and give them a leader from their own nation, the Messiah (21). They will be His people and He their God (22). This is the plan the Lord guarantees to carry to complete fulfillment (24).

God’s Compulsion to Bless His People (31:1–6)

His character, power, wisdom, love, and purpose assure that God cannot be untrue. His own inner drive is to bless those who trust in Him. He loves Israel with an everlasting love (3), therefore pledges to draw them back to the land He gave them and rebuild them. For them, joy is in store when they can celebrate with drums and glad dancing (4). They will plant vineyards again (5), and post watchmen on the hills of Ephraim to summon others to join in going to Jerusalem to worship God (6).

God’s Call for Prayer (31:7)

Such a restoration beckons the blessed people to pray to the Author of blessing. God guides them in how to pray aright.

In praise. Singing spiced with praise will be fitting for Israelites who are in contact with heads of nations. They will have something to shout praises about.

In intercession. Prayer for the Lord to save His people will be apropos also. As God begins to carry out His restoration, excitement can swell in prayer for the plans to be fulfilled. Even before that, through the centuries, intercessors can appropriately plead at His throne for this action.

God’s Convening of Israel (31:8–30)

This shows God’s own plan being fulfilled, and at the same time His answer to the prayers of verse 7. For in the mystery of His dealings, He permits His servants to pray about what is already His determined will, and even moves them in this (cf. in principle Rom. 8:26–27).

Four facets are involved in the convening of Israel to their land.

The description of it (8–11). Details point to a literal return, for example: the woman with a child and the woman in labor to have a child. Such detail would hardly seem necessary if all was to be realized only in some spiritual sense. The return is also to “here,” the land of Palestine. As the expulsion was literal, out of the literal land, it is most probable that the re-entrance to the land which remedies this will be literal, to the same real estate.

This can be perfectly harmonious with literal people experiencing spiritual blessings as well. This has been true throughout Israel’s biblical history.

The delight of it (12–14). Joy in verse 12 as in verse 7 befits the scene. Joy is mentioned four times in a depiction of being fulfilled in God’s goodness. Again literal, temporal blessings are a part of this, such as grain, new wine, oil, and animals.

The definiteness of it (15–17). God will have His people make no mistake of it. He means what He says. They need not weep, for they surely will return; He gives hope for their future. At least twenty-one times in Chapter 31 the guarantee is reinforced by the phrase “declares the Lord” or its equivalent. His fidelity to honor His word is the bottom line.

The desire for it (18–20). Israelites have prayed, moved by grief, that God would bring them back. Verse 18 has the prayer depending on God’s inclining to bring the restoration to pass: “Bring me back (return me) that I may be restored (returned). . . .” As often in Scripture, men recognize that God gives the impulse in grace, energizing human decision and action (24:6; Ps. 80:3, 7, 19; Lam. 5:21; John 6:44, 65; Phil. 2:13).

The direction for it (21). Actual road markers are mentioned to guide Israelites back to Palestine. And the return is to “your cities,” actual places, fitting a scene of literal Palestine.

The details for it continued (22–30). Once restored, the people will pray calling for God’s blessing on Jerusalem as a place of righteousness (23). Various people will be a part of the scene, such as a farmer and shepherds (24). Refreshment will characterize people (25), and such an expectation was pleasant in Jeremiah’s meditation (26).

As God brought ruin (plucked up, broke down, etc.), He will restore (28). To reflect on the literal nature of the judgment is to be encouraged about the literal nature of the blessing. The latter is as reasonable as the former, and a meaningful, fitting reversal of it. People then will not duck out of personal responsibility for sin, blaming earlier generations. Rather they will see that each person stands accountable for his own actions (30).

God’s Covenant on behalf of Israel (31:31–40)

In contrast to the Mosaic Covenant under which Israelites failed, God promises a new covenant with inward dynamic to succeed. It will entail His in written principle, a personal relation to Him, knowing Him in reality as forgiven people. The fulfillment is to individuals, yet corporately to Israel as a nation (36). It is set within the framework of God restoring them to their land as often in Chapters 30–33, and here in 31:38–40.

Literal details in the latter verses point to the integrity of an actual return to the specific land of Palestine. For specific, literal areas of Jerusalem and its environs are in view.

In principle this covenant, also announced by Jesus Christ (Luke 22:20), begins already to be exercised in the present age with spiritual aspects made good to Jewish and Gentile believers (1 Cor. 11:25; Heb. 8:7–13; 9:15; 10:14–17, etc.). But in the future it will be realized with respect particularly to the people of Israel. Then it will fit with details pertinent to God’s regathering them to their own definite, literal, ancient land, as is often the testimony in Chapters 30–33.

Israel’s Circumstances in Jeremiah’s Day (32:1–5)

Two details describe these: the siege by the Babylonians (1, 2a) and the shutting in of the prophet (2b–5). Babylon had been besieging for several months already, and was to a large degree in control (25).

Jeremiah’s Commitment in His Example (32:6–15)

God invites the prophet to buy an actual piece of land as an example that one can expect a return to this actual area, Palestine, as is the most evident meaning of His promises.

The presentation of the invitation (6–8). God alerted Jeremiah that his nephew would appear and offer the land for purchase, and the nephew popped on the scene.

The purchase in faith (9–15). Knowing this word was from God, even having it confirmed by the man’s coming (8), Jeremiah bought the land at his home town of Anathoth. The transaction was legally attested, two copies made of the deed, and both deposited in a pottery jar, a kind of “safe,” to be kept secure for a long time. Men of Anathoth did later return to Jerusalem from Babylon (Ezra 2:23). In a more distant day than that God will be able (vv. 17, 27) to give the land purchased to Jeremiah, resurrected (cf. Dan. 12:2). He who knows all things is able to produce the deeds, and even back them by the Messiah’s authority when He is personally present. How could He see unerringly into each person’s heart to judge him, and not have ability to show where a document is (cf. v. 19)? And besides this, His own word in that day will have ultimate right of way.

Jeremiah’s Commendation in Prayer (32:16–25)

Adoration is on the lips of God’s servant.

The relevancy of it (16). The purchase and deed of purchase were just completed. These bore the witness of God that Israel’s claim-holders, like Jeremiah, would have title to the land in the future.

The review of it (17–25). Jeremiah praises the God of such an expectation for several things.

(1) His power in creation (17; cf. 27).

(2) His power later in showing covenant kindness to many but also judging sin (18).

(3) His wisdom in discernment (19). He is able to give counsel (His Word), back all His plans by works of might, see into men’s hearts, and judge each one equitably in accord with his works.

(4) His miracles (20, 21). He has worked these in Egypt and up to the present time, manifesting the stature of His reputation.

(5) His gift of the covenant land (22). He had sworn that Palestine (“this land”) would be the possession of this people, and had given it to them. This meant the land that Jeremiah’s one example purchase illustrated; in integrity it can be no other than that very land, the land the Israelites were in the process of losing to the Babylonian attackers.

(6) His present fulfillment (23, 24). Even the process of judgment already underway comes within the purview of praise. It is a testimony of God’s bringing to pass precisely and literally the very thing his honorable word guaranteed He would do.

(7) His direction to buy the land (25). God said this in a seemingly impossible situation. Babylonians were besieging, and ready to seize control over all the land. Yet the God of miracles (cf. vv. 20, 21; also 17, 27) was able to fulfill what He pledged.

God’s Confirmation of His Word (32:26–44)

Now the Lord speaks, after Jeremiah’s prayer. As Jeremiah had testified that nothing is too hard for God (17), the Lord asks if anything is beyond His power (27). He presages that with His own confirmation, “I am the Lord, the God of all flesh,” creator and controller, able to bring them to the fulfillment of His promise.

The Lord confirms that the Babylonian siege is of His own management, and that Israel’s sin is the provocation. They turned their backs to Him, for example (33). But even though He now judges severely, He will someday bless this people greatly (36–44). These verses have several confirmations which fulfill God’s will and show His response to prayer that seeks this will.

A regathering to the land (36, 37, 41, 43, 44). The land is the very land where the Israelites now are. Once the return has occurred, God will assure that people dwell safely (37).

A relationship with the Lord (38–40). The blessing is not just a transfer to a place; it is a matter of belonging to the Lord. They will be His people, and He their God. That this is to be genuine is shown by verse 39. God Himself will give the people one heart and one way to hold Him in adoring awe. Due to God’s eternal, gracious covenant with them, and His generous infusing of true respect in them, they will not turn away from Him but be steadfast in worship to Him (40).

A resolve to do them good (41, 42). God pledges this, assuring it by His faithfulness.

A repossession of fields (43, 44). A literal return seems evident. For those present are to buy fields, using deeds, in literal parts of Palestine such as the land of Benjamin, and cities of Judah, the hill country, the lowland and southern desert area. Again, God attests that “I will restore their fortunes,” pledging by His own name to get it done (44).

Clues that the return is not that in the days of Ezra and Nehemiah but more final appear in the context. God will grant safe dwelling (37), hearts that fear and do not turn away (39, 40), and an eternal covenant which was not even yet in force until the New Testament times (cf. Heb. 13:20).

God’s Challenge to Pray for Great Things (33:1–3)

Now in Chapter 33 God summons people to pray for great things (3), then shows that the most pertinent great things that will answer this are aspects in His restoring of Israel (4ff.). Prayer, then, is for God to fulfill His plan (will).

The receiving of the challenge (1). Jeremiah received it while confined, a virtual prisoner in Zedekiah’s court of the guard.

The resource behind it (2). What God is about to challenge prayer for is backed by His power that created the earth and by the very virtue of His name. His whole reputation in honor and faithfulness is on the line.

The ring of it (3). What God challenges has a ring of bigness. When men want to pray, here is something really colossal to ask God to do, something assured to gain its success in His time.

(1) Their part is to ask (3a). “Call to Me,” is His challenge. How many examples in biblical history attest the great things God did when men called on Him.

(2) God’s part is to answer. This pledge comes in two parts. First God gives His promise (“and I will answer you”), then He states His potency (“declare to you,” i.e., show the answer). The things God is prepared to do are defined along two lines.

a. “Great things.” Details of bringing Israelites back to their land after centuries, from various parts of the world, and transforming their hearts are super accomplishments. In the larger picture, God’s promises even speak of blessings for those who believe among the Gentiles (cf. Dan. 7:27; Matt. 25:31–46).

b. “Mighty things.” Literally, these are to human power, “inaccessible or unattainable things,” mysteries beyond reach, as a city’s inhabitants inside the thick defense walls are beyond the grasp of besiegers outside the walls (Deut. 1:28; 3:5). Isaiah 64:4 and 1 Corinthians 2:9 which cites it refer to a similar idea, in different words. The “mighty things” are matters “cut off” from the limited realm man is able to know apart from God’s promises. God knows them, and is able to perform them in His infinite ability (32:17, 27). As He defined Himself to be in 33:2, He is the creator of the earth; certainly He can control Israelites to usher them to a part of the earth!

God’s Certainty to Perform Great Things (33:4–26)

Particular details God is able to fulfill according to His promises and in answer to prayer, as in 33:3, are spelled out. Those who pray according to His sure will can expect a sure answer.

Abundance of good in general (4–11). The Lord mentions such blessings as health, restoration, rebuilding, inward bliss, cleansing, pardon from all sins (8), joy, gratitude (prayer), praise (prayer), a testimony before those of all nations, and so on.

Appearance of shepherds (12, 13). Shepherds tending flocks will rest their animals in the above scene of peace. Actual areas of Palestine, named here, point most naturally to a literal kind of fulfillment.

Ascendancy of a new king (14–18). The Messiah, called the Branch and the King (23:4–8), will reign as the ultimate occupant on the throne in David’s line (2 Sam. 7:12–16). His government is to be one of justice and righteousness. Other benefits of the environment are safety with its peace and priests leading in worship (cf. comments on Ezek. 40–46).

Assurance of blessings being realized (19, 20). God wants to make the assurance of fulfillment very firm. So He uses two analogies.

(1) If men can break the divine order for the day and night occurring on schedule, then God’s covenant with David (2 Sam. 7:12–16) can be broken. In such a case there would be no ultimate King to rule in the dynasty of David. To prevent this is beyond man’s power, and the fulfillment a guarantee based in God’s ability.

(2) Men are unable to count the stars of the sky or the sands of the sea. Likewise they are inadequate to grasp how God will multiply the descendants of David, and Levites who minister to Him.

The encouragements for prayer are astounding, and the principles of prayer instructive. First, plans God has already set as sure aspects He will fulfill become matters His servant can pray with confidence and praise. Here they are the monumental steps in restoring Israel in blessing, and blessing all who trust Him in His future kingdom. Second, God’s creating and sustaining the world can encourage those who pray to expect God’s other great acts to work good for His people. As He has done things in the past far beyond what men are able to do, He also guarantees future great ones He will accomplish.

Third, God’s blessing yet to be worked out is as sure in His Word as the judgment His moral conviction has already prompted Him to carry out (32:42). Fourth, God challenges praying people to lay hold of Him to bring about good things that boggle the mind (33:3), topped by the reign of the eternal Messiah King (15).

Jeremiah 37:3

Praying for the Insincere

Chapters 34–45 tell of events during and shortly after the Babylonians laid siege to Jerusalem. Jeremiah was a prisoner in the king’s precincts during much of the time. He spent parts of it seeking to prod the final king, Zedekiah, to quit his vacillation, believe God would fulfill the judgment, and submit to the enemy now that the die was cast.

The King’s Request for Prayer (1–5)

This is not the first time Zedekiah turned to Jeremiah for prayer, but was insincere (cf. 21:1, 2).

The circumstances of it (1, 2, 4, 5). Jeremiah mentions Babylon’s siege as already underway in 588 B.C., Egypt’s army approaching, Babylon’s temporary lifting of the siege to meet Egypt, and his own freedom at the moment.

The content of it (3). Zedekiah asked the prophet to pray to “the Lord our God on our behalf.” He wanted God’s help, but was not committed to any message except that of false prophets assuring victory and peace (cf. 23).

The Prophet’s Response (6–10)

Silence as to prayer help (6). This is consistent with the prayer situation in Chapter 21. It is also in harmony with the fact that God already had made His message clear; judgment was sure if Judeans did not repent. It comports with God’s counsel to Jeremiah not to pray for a rejecting people (7:16, etc.), and with the principle of Psalm 66:18. Zedekiah and his people grope, unable to find God now because they are unwilling to search for Him with all their heart (29:13).

Severity as to proclamation (7–10). Jeremiah makes two points clear.

(1) The early retreat of the approaching Egyptians (7).

(2) The eventual ruin by the attacking Babylonians (8–10). This did occur in 39–40, 52, and in Lamentations.

The Officials’ Roughing of Jeremiah (11–16)

When Babylon’s soldiers left Jerusalem temporarily to confront Egyptian invaders to the south, Jeremiah sought to return to his home in Anathoth, a short distance from Jerusalem. Royal officials beat him on the trumped-up charge that he was slipping out to defect to the enemy, then slapped him into prison.

The King’s Release of Jeremiah (17–21)

Several things occur quickly. One is Zedekiah’s assistance in setting Jeremiah free from the prison (17a). Another is the king’s asking if Jeremiah now has a different word from God, assuring victory (17b). A third one is the prophet’s answer. He calls for capitulation to Babylon, Zedekiah’s considering his injustice to him as well as believing false prophets, and the courtesy of not being thrust back into the prison. The final matter is the king’s assignment of Jeremiah to the court by the guardhouse, and daily food while supplies lasted.

Though this king asking for prayer responds to unflinching truth with some human kindness, he will not venture so far as to repent. God’s refusal to answer his insincere prayer appeal is justified.

Principles relevant to prayer are clear. First, God is shown to be right in denying an answer of blessing to a prayer longing that refuses to submit to His Word. Second, the person who prays for others God’s way can learn from Jeremiah’s modeling such lessons as not compromising just to be humanly accommodating. Even when the heart aches, it is right to be firm as flint for the will of God. He makes no mistakes. Even after suffering in the misery of prison, Jeremiah does not lower his standards when the king takes him out and gives him a new chance to voice God’s answer to prayer.

Jeremiah 42:2

Further Praying for the Insincere

Chapters 42–44 form one piece describing a remnant that Babylon left in Judah. The remnant asks Jeremiah to pray for God’s will, then rejects God’s answer.

The Request for Prayer by the Remnant (42:1–6)

All who belonged in the remnant were a part of the request that Jeremiah seek God’s leading. Should they remain in Judah and trust God against Babylonian return and bad treatment, or strike out on a fugitive trail to Egypt? They glibly affirm in a prayer oath calling God’s truth and faithfulness as witness against them if they fail to obey the answer to prayer (5). Their pledge is to heed God’s guidance whether it is pleasant or unpleasant to them. They declare their awareness that if they obey God things will “go well with us” (6).

The forked tongues are apparent after Jeremiah’s ten-day vigil of prayer. Here, by the way, is the only reference in Scripture to a 10-day stand of prayer, although other lengths of prayer are mentioned: three weeks (Dan. 10), day and night (Neh. 1:6), three a day (Ps. 55:17), seven a day (119:164), all night (Luke 6:12), and so on.

God’s Response to Prayer (7–22)

Jeremiah’s answer from God is that they should stay in their own land, trusting the Lord who promises to keep them safe from Babylon’s king. In due time, God will show compassion, restoring deported Israelites to this land. If, on the other hand, the remnant does not respect His pledge but retreats to Egypt counting on safety and provision, distresses will haunt them there. Among these are the sword, famine, and pestilence that leaves no survivors. These will show God’s wrath, not the welfare they seek, and they will not see their beloved land again (18).

Strong pleading not to enter Egypt closes Jeremiah’s words. He reminds the remnant that they had asked him to pray (20), and that this is God’s answer (21).

The Rejection of God’s Answer (43, 44)

Three emphases develop this.

The defamation of God’s man (43:1–3). Leaders accuse the intercessor of lying, and deny that this can be God’s answer. They even contrive the charge that Jeremiah’s prayer report is but a trick to keep them in Judah to be betrayed into Babylonian hands, and death or exile.

The disobedience to God’s message (4–7). Leaders and followers flee to Egypt. They force Jeremiah and his scribe Baruch to go also. Verse 7 declares the obvious: this move is outside the will of God which the context has described as His answer to prayer.

The denial of God continued (43:8–44:30). Once the remnant is in Tahpanhes, Egypt, Jeremiah proclaims to them more detail on God’s judgment. He will draw the Babylonian king and his army even into Egypt to kill, devastate, and take captives.

Jeremiah decries continued idol-worship as to the queen of heaven (17). Sadly, he forecasts death for all in the remnant, whether by sword, famine, or pestilence (44:12–14). He qualifies “all” by permitting a small portion of the remnant to escape back into Judah (14, 28). The remnant’s spurning of God’s message is emphatic. Their folly is to insist on trusting their lifeless idol to supply safety and food (15–19).

God’s word will stand, not theirs, Jeremiah warns (28).

Principles are vital in the passage for people of prayer. First, God’s answer to prayer is simply an insistence on His enduring will, relevant for the present situation. God never changes his decreed will as if He has to second-guess or correct Himself. He only appears from a certain human way of viewing things to change as in meeting repentance with safety or rejection with judgment (18:1–10). But all such possibilities were already figured into His sure plan, which does not change from His own perspective.

Second, intercessors who get serious about being faithful to God must be set to endure rejection of God’s will by some for whom they pray. They face not the ideal but the real in the possibilities of human nature marked by the fall into sin. Third, going outside God’s will in His Word and prayer sensitive to that Word only thrusts the disobedient into the zone of grave dangers. The safest place in all the world is in the will of God, the most perilous place is fleeing from His will (cf. 44:27, “harm” and not “good”). Jonah found that out inside a great sea monster’s belly!

Fourth, in the final analysis God’s will is sure to win out (44:28). This stimulates the prayer warrior to keep the aspects of his prayer always true to that “Bureau of Standards.” This will prove right over human sentimentality, subjective dreams or visions as by the false prophets (cf. 23), or rampant emotionalism.

Fifth, in a section of sad disobedience and consequences, it is a tonic to recall the final end God will give to Israelites and all who trust Him. It is put as well in Jeremiah 29:11 as anywhere: “ ‘For I know the plans that I have for you,’ declares the Lord, ‘plans for welfare and not for calamity to give you a future and a hope.’ ”

Prayers in the Book of Jeremiah that began with Jeremiah’s excuse from his own inadequacy (1:6) end with his excellence interceding before the God of adequacy. Jeremiah’s people did not believe the Word, and they faced blight; he did believe it, and faced blessing kept in the will of God.

Prayer in Lamentations

Introduction

Five prayers appear amid heartrending ruin during and after God’s judgment that Jeremiah had forecast for Jerusalem. “Lamentations” is the idea in the Latin translation of the Greek phrase for “loud cries” in this pain. The Hebrew word for “how” that begins Chapters 1, 2, and 4 was thought by ancient Jews to be the title. Rabbis also called the book Qinoth, meaning “loud cries” of lamentation. God had told Jeremiah to have his people lament (Jer. 7:29). The prophet himself was a man of tears before and amid the catastrophe (Jer. 9:1).

The Author and Date

Jeremiah wrote, possibly with Baruch recording his words as in the past (Jer. 36:4; 45:1). The Greek translation (Septuagint) of the second century B.C. inserts before Lamentations 1:1, “And it came to pass, after Israel had been carried away captive . . . Jeremiah sat weeping [cf. 3:48, 49] . . . lamented . . . and said. . . .”

The date for the eye-witness account was (in 586 B.C.) during and soon after Jerusalem’s fall to the Babylonians.

The Background

Jeremiah is graphic in describing details of devastation the people face and anguish they feel. Unrepented sins had finally led to this, and Jeremiah is only a few verses along when he begins to mention this cause (1:5). He had spent Chapters 1–29 of his longer book warning of the judgment if Judeans did not repent, then had portrayed the city’s fall in Chapters 39, 40, and 52. Here he focuses more detail on the bitter throes of wreckage.

It is significant that the destroyer, Babylon, is mentioned more than 150 times from Jeremiah 20:4 to 52:34, but in Lamentations Babylon or Nebuchadnezzar are never named. Jeremiah now only refers to “pursuers” (1:3), “adversaries” (5), “the enemy” (9), “the nations” (10), and such portrayals. The emphasis is on the Lord bringing the sin deserved, for example “the Lord has caused her grief ” (1:5). Babylon was His instrument, as He often warned in the Book of Jeremiah.

The Theme

Judgment. Primary focus is on judgment that sin has precipitated. The reader can trace this in all the aspects of the downfall. Jeremiah often paints vivid pictures. Jerusalem is like a widow deserted and desolate (1:1), and the people have been caught by pursuers (1:3). Leaders, like bucks, find no pasture (6), Jerusalem is denuded as a woman stripped (8), the people trapped in a net (13), wearing sin’s yoke (14), trodden as a winepress (15), and their homes give the creepy feeling of morgues (20). God has withdrawn His hand to let the enemy rush in (2:3). He has drawn tight the twine on His bow, shot arrows into the people (2:4), and cocked His right arm as a boxer boring in to score the knockout (2:4).

Children’s lives ebb away on their mothers’ bosoms (2:12), prayer strikes a ceiling of iron and does not reach through (3:8, 44), still God is able to hear (3:57). God seems savage as a bear or lion when it attacks (3:10). He lets enemies swoop in faster than eagles (4:19) and hunt the Judeans as a fowler pursues a bird (3:52). Sufferings, as waters, flow over the sufferers’ heads (3:54), the victims are shattered as jars (4:2), and their eyes are glazed to dimness as joy and hope have fled out of them (5:15, 17).

Hope. Yet hope is not gone forever, indeed it becomes a second theme, for God’s compassions shine brightly (3:22–24, 31–33). The book opens on a note of disgrace and ends in the optimism of grace as Jeremiah turns from lamentation to consolation (5:19–21).

God’s sovereignty. This is a third current in the book. God was offended by sin, so the calamity has sprung justifiably from Him, not merely from Babylon His instrument (1:15; 2:1, 17; 3:37, 38).

Prayer. Much of the book is actually in prayer. For example, 1:11 is a wail of confession, and 3:8 expresses anguish that God “shuts out my prayer” (cf. Jer. 7:16; Lam. 3:43–54). Then 3:55–59 gives Jeremiah’s appeals for relief, and 3:60–66 for recompense to come in turn on the brutal enemies. Jeremiah 50, 51 already guarantee this as God’s will. Finally, 5:1–22 entreats God to restore mercy, which His will has pledged in Jeremiah 30–33.

Analogy to Christ. This fifth feature is important, too. Jeremiah’s tears (3:48, 49; as Jer. 9:1) compare closely with the weeping of Jesus over Jerusalem (Matt. 23:37–39; Luke 19:41–43). Isaiah phrased the pathos well: “In all their affliction, He [God] was afflicted” (63:9). Isaiah also said that God someday will wipe away all tears (25:8), a comfort that the last chapters of His Word repeat (Rev. 7:17; 21:4).

The Form

An unusual feature in the book is that Chapters 1–4 begin every verse in an acrostic pattern, each chapter running through all twenty-two letters of the Hebrew alphabet in sequence. Chapters 1, 2, and 4 use only the twenty-two letters, but Chapter 3 employs each letter for three verses in a row, finally reaching sixty-six verses. Chapter 5 is twenty-two verses but is not set up alphabetically. The acrostic order, as in Psalm 119 (all twenty-two Hebrew letters, arranged in series of eight verses each to total 176) was an aid to memorization.

The Outline

Due to the book’s brevity, the outlines for the prayers will be the only outlines used.

Lamentations 1:9, 11

Prayer for God’s Attention

The five prayers of the book are offered in a crisis of pain. In the pit of despair, hope rises; in conditions that seem impossible, and prayer asserts its uplook to embrace the God of mercy.

The Dismal Crisis of Need (1–11c)

All the verses so far lead up to the prayer. Jeremiah depicts Jerusalem as so deserted that she is like a widow left to herself. The city, before eminent among the nations, now is forced to submit to the behests of the captors. Bitter weeping has replaced former joys. The people’s situation is the bleak one of exile and distress.

The reason is sin, which the Lord has brought to account (5, 8, 9).

The Disconsolate Cry for Help (9, 11)

Prayer first rises late in verse 9. Jeremiah, an intercessor for his people, entreats the Lord to “see.” He longs for a divine look that will transform the calamity by His compassions, as he will pray later. He repeats this cry for attentive help in verse 11.

The advocate appeals to the Lord’s merciful touch as He takes note of two things. One is the affliction the people suffer (9), the other the shame of being despised (11). They are held in contempt by the Lord Himself, due to their long-harbored sin. And the enemies God uses as instruments despise them, no longer according honor (1) but subjecting them to servitude (3, 5).

Principles leap almost from the ashes of misery. First, prayer in dealing with chastisement for sin can involve bitter heartbreak. Even the intercessor who identifies himself with the sin (“my affliction,” “I am despised”) feels the life-wrenching shame. Second, the prayer warrior gripped by the ruin sin has wrought can still sense hope in the Lord. So he summons His help. Of course God had given Jeremiah not only details of the judgment, but promises of compassion. And so the man’s prayer had its context not only in dark misery but in bright mercy. The prophet knew, as David anticipated, the overarching encouragement of God’s favor. “Weeping may last for the night, But a shout of joy comes in the morning” (Ps. 30:5).

Lamentations 1:20–22

Prayer that Describes its Anguish

Now Jeremiah prays more at length. Three aspects common to prayer surface in his cry to God.

Intercession for God to See (20)

Again identifying himself with his people and pleading in advocacy for them, Jeremiah depicts how he and his people feel. He winces in “distress,” “greatly troubled,” and his heart feels “overturned within.” His whole life is dizzy as if flipped upside down. At the end of the prayer he adds that his groans are many, his heart faint (22).

He is fervent that the Lord consider these feelings, and believes he has access to pour out to Him his sufferings.

Confession to God for Sin (20)

Amid the description he explains the reason he is beset by such feelings. “For I have been very rebellious.” Some of Jeremiah’s own failure before God can be mingled in, for he had been guilty of ornery reasonings at times. But for the most part he has been a godly model, and his prayer is primarily in pleading the case of his people who sinned. They had been rebels to the extreme.

Affirmations to God about Suffering (20, 21)

Prayer is always talking with the all-knowing God about things of which He already is aware! It is like speaking with a friend who thoroughly knows the case and can help, for it is reassuring to pour the words into sympathetic ears. Jeremiah simply declares the situation: the sword slays outside, inside people feel the cold, bleak emptiness as if in a morgue, nobody can comfort since none have power over the enemies, and the enemies cheer the brutal treatment.

Intercession to God for Enemies (21, 22)

God’s Word has clearly proclaimed that He also will get around to judging the enemies (cf. Jer. 25, 46–51, etc.). These pursue sin with which God will just as justly reckon. So, in accord with the fuller will of God (His Word) Jeremiah prays that God’s purpose might move on to the further judgment as well. Prayer is wise that perceives the plan that issues from God’s perfection, and pleads in spirit with it (cf. curse psalms, Ps. 109, 139 in part).

Which principles of prayer beckon here? First, it is a boost simply to let the feelings of the heart flow out to God, who cares the most. Prayers in the Psalms often are rich in personal reflection that casts burdens on the Lord who sustains (Ps. 55:22; cf. 1 Pet. 5:7). Second, it is legitimate to exercise ingenuity, being colorfully graphic in prayer. Jeremiah spells things out in striking vividness, describing his feelings well. Must we be dull in prayer? Scripture prayers are often quite picturesque. Why should there not be dashing touches when men pursue one of the greatest privileges God ever committed to them?

Third, it is right to come quickly and frankly to confession, seeking to confront sin while interceding and affirming. Jeremiah deals with his people’s guilt before he prays for judgment on others who bear a load of guilt. Fourth, as often seen in prayer passages, it need not be unloving to ask God to judge others for sin if we keep certain things in perspective. One is to pray this in a spirit free of personal spite. Another is to think in terms of people not repenting of sins that have offended God, whose glory is a factor and not simply men’s gratification of selfishness. A further factor is that God must judge if He has any valor to stand up and show His truth, righteousness, and even His love of holiness and hatred of sin.

Lamentations 2:18–22

Pointers on How to Pray

Jeremiah offers his people “tips” on relevant prayer to cope with their distress.

God Accomplishing His Plan (17)

Going back to this verse helps one grasp the context. The judgment on Jerusalem is a display that God has done what He planned, fulfilled His Word. For He had revealed plainly through His spokesmen that He would judge if His people persisted in sin without repenting. It is His will that the calamity is so severe, dealing with sin that has been drastic. The enemy has conquered because God was accomplishing His aim, using this instrument.

Their Agonizing in Prayer (18–22)

The counsel to cry to God (18, 19). Jeremiah says two things.

(1) He pictures God as the resource. He mentions his people crying out to God in prayer, and then depicts the strength God is. He is a “wall of the daughter of Zion,” a protective bulwark to provide safety and hold back what comes against them (cf. Zech. 2:5). Even in the ruins they now experience, they can trust Him to be their resource in the future, and go from here.

(2) Jeremiah is profuse in grief related to repentance (18, 19). He advises the people to weep in serious, thorough repentance. Their passion must be for God’s will, and not their own comfort by being soft to make things easy for themselves. Out of the depths of weeping that is sincere in brokenness, let them pour their heart out like water before the Lord and lift up their hands expressing outwardly their inward prayer contact with Him (Ps. 28:2).

This is not advocating human merit as a manipulative tactic to win God over. It has nothing to do with merit. It has everything to do with taking things seriously in dependent prayer, and being sensitively receptive to lay hold of God’s gifts in grace.

The flow of tears is as water, evidently streaming from a fountain (Jer. 9:1) or in a river. No light, superficial approach to God is in view; rather, a deep and far-reaching bid for His mercies.

The content of concern to God (19–22). This begins in the middle of verse 19. Jeremiah counsels prayer for five representative cases. All of these concern people.

(1) Children. Some are still left at Jerusalem as the conquerors leave or are finishing up operations. These young ones are desperate for food. Also, some of their very lives are at stake, for mothers feel the clutch of temptation, in the insanity of raging hunger, to stoop to using the little ones for food.

(2) Mothers, who can compromise in such extremities, need prayer that they might insist on the right decisions. For, should they resort to this cannibalism?

(3) Leaders, such as priests and prophets. They live as standout targets in high risk every moment of being slain in the temple where they had served.

(4) Young and old. Some lie dead, beyond the help of prayer, as a witness to the urgency of prayer for those who yet can be helped.

(5) Lack of survivors. Prayer is relevant in a scene where those making desperate bids to escape have been struck down in death or captured to be forced into captivity. Those yet left can pray for themselves, and others who still possess their lives.

Guidelines for prayer are relevant. First, it is a privilege to be qualified to offer counsel to others for praying, as Jeremiah is. Second, counsel is good that advises an aroused and serious commitment to follow through in prayer. So much praying seems pathetically to be only a fleeting brush with God as if to get it over with as fast as possible to clear the life for “more important things.” Prayer itself is far more important than many rate it by their half-hearted trivializing.

Third, the committed can always find people and needs in their lives urgent for prayer, as Jeremiah suggests here. Fourth, it is bracing to the spirit to realize, in prayer, that God is a protective “wall” to His people. Those who answer the summons to really devoted prayer can know Him as more of a wall than they ever imagined possible.

Lamentations 3

Prayer Laying Hold of Compassion

Of all the verses about God’s faithfulness in the Old Testament, 3:22–24 are among the most cherished and repeated. The song based on this, “Great is Thy Faithfulness,” is only one example. Some may not have recognized how the words here fit in the prayer burdens of the context.

God’s Discipline for Israel’s Sin (1–7, 9–18, 43–54)

Jeremiah shares the afflictions he feels as he has suffered deep griefs along with his people. At the same time the prophet’s people can so readily identify, for the experiences aptly mirror their own heartaches.

In verses 1–7, God’s wrath on His corporate people is felt by the individual. For him the calamity is a way of darkness, gauntness, hardship, isolatedness, and so on. The way is, in verses 9–18, a path blocked with stone, possibly in a literal sense as Babylonian destruction piled up much in rubble, forcing inhabitants to pick their way through ruins by twisting paths. A victim of the plunderers felt torn to pieces, stripped of peace such as the land had known in good times, blitzed of happiness, and devastated of hope that things could ever work out.

God who is sending the difficulty is like a bear or lion posing a threat, or an archer shooting arrows at the inhabitant. Verses 43–54 carry on the portrayal. Those struck by the onslaught are now part of the horrible scene, as refuse is. Panic and pitfall are the constant experience. Life is a bleak ordeal of tears. Jeremiah in verse 53 seems to describe his own people’s dumping him into a cistern (cf. Jer. 38).

God’s Denial of Jeremiah’s Supplication (8, 44)

God’s refusal to hear prayer to save the Judeans has already been a theme (Jer. 7:16; 11:14; 14:11). Repentance is not present in the people in general, so when Jeremiah cries for help against the judgment God “shuts out my prayer” (Lam. 3:8). Verse 44 pictures the Lord’s action as covering Himself with a cloud, hidden away, so that no prayer can pass through to Him.

The stoutness against answering is in regard to deliverance from the distress that long-protracted sin has drawn. In some other personal matters God did hear Jeremiah’s prayer (57). He gave Jeremiah the sense of His closeness (cf. “draw near”) and His confidence (“Do not fear!”). God sent Ebed-Melech, a palace servant who loved Him, with help to deliver Jeremiah personally out of the pit (Jer. 38:7–13), for example.

Jeremiah’s Desire for God’s Sustenance (19–42, 55–66)

Not all was darkness for Jeremiah. He shows in at least six ways that he was in communion with the Lord, and at times his rays of hope.

His petition that requests help (19, 20). Jeremiah asks God to remember his affliction and the hardship put upon him, evidently to meet his need of being sustained. He himself remembers the trials, and he feels bowed beneath an awesome weight of affliction.

Psalm 34:6 is along a similar line. The psalmist cried in trial, and the Lord heard and delivered him out of all his troubles.

His praise that renews hope (21–23). Jeremiah feels encouragement from three meditations about God which are to His praise.

(1) His recalling of truth about the Lord. This infuses him with a new sense of hope that brightens life.

(2) The reliability of the Lord. God’s acts of loving-kindness never cease, His acts of compassion never fail. Contrary to failing, or fizzling, God makes them fresh each new morning. Like the sunrise, they greet Jeremiah with their light and warmth.

(3) The reflecting on the Lord’s faithfulness. It is great, in contrast to anything sparse or lacking such as the siege and destruction have brought. Not only is it great, but it is God’s (“Thy”) kind of faithfulness. A long history of His dealings with men since creation furnishes countless exhibits. He had faithfully promised a remedy for sin (Gen. 3), proven sufficient for Abraham, Isaac, Jacob, and Joseph, and delivered His people from Egypt and at the Red Sea. He had given them the land of promise, raised up judges and given deliverances, provided kings such as David, given glorious promises of a future and a hope (Jer. 29:10–14), and so much more.

Here, Israel’s escaping total ruin is due to God’s mercies in His character and covenant. A remnant remains for God yet to work

with here and later as in Ezra and Nehemiah, in the New Testament, and in more ultimate times after that. God always preserves for Himself a remnant (Isa. 6:13; Amos 9:8–10; Rom. 11:5), and finally will fulfill all His promises for Israel’s future.

God was worthy of the praise that Jeremiah rendered.

His patience that rests on God (24–38). In the midst of everything giving way, Jeremiah finds an anchor to the soul. God is his portion as He was the psalmist’s (Ps. 16:5). That gives a believer fresh, spiritual hope. Jeremiah reflects on the Lord’s goodness to deliver those who trust and seek Him. Braced by such consolation, a person can submit patiently to those who mete out reproach, for God is finally in control.

The patience has this encouragement as its meditation: the Lord will not reject forever, for after grief He assures compassion. He does not bring grief as does a killjoy who loves to provoke pain and watch men squirm (33, 34). He is not out to strip a man of justice, or defraud of a fair deal. He always has a good purpose for difficulty He gives, and has honorable plans He is working out.

His penitence that repents before God (39–42). Every man is sinful (except Jesus Christ), and has no valid complaint at judgment, for human sins deserve it. So a person’s attitude in hardship should be one of examining the heart, discerning how he is askew from the Lord, and repenting to live in line with Him.

Jeremiah caps this thought off by an intercessory soul burst in prayer (41, 42). He expresses two commitments as he prays for his people.

(1) A coming to God. This he articulates by the idea of lifting the heart and the hands toward Him. The combination is vital. Lifting only the hands, though with heart and lips far from God, would only be falsely going through the motions. But lifting heart as well as hands can be effective. The object of prayer is appropriate, God in heaven, and not idols that had infested the land to be more numerous than the cities.

(2) A confession to God. Jeremiah is frank and direct. “We have transgressed and rebelled,” and this is the reason why “Thou has not pardoned.” God’s principle was that He would hear and bless when the people draw near in humble repentance (2 Chr. 7:14; cf. Prov. 28:13).

His petition that requests help, continued (55, 56). Verses 43–54 were a part of a related line of thought, above. Jeremiah’s prayer in these two verses can be summed up in three points.

(1) His context. The prayer comes out of “the lowest pit,” a situation of grave danger, of deep need. Jeremiah can be using this pit figuratively in this sense, and probably is. One needs to recall, though, that he had been in a literal cistern (53, 54; Jer. 38), and was a man in the habit of praying to God.

(2) His confidence. He is positive that God has heard his voice in the past, in numerous vigils.

(3) His call. He calls on the Lord’s name, having His honored reputation in view. He has pleaded that in the newest situation God will not hide His ear from his appeal for relief.

His perception that realizes God’s hearing (57–66). Either in the past, or in the present distress He lives in the boost that God has drawn near when he prayed. God has comforted him with a “Do not fear,” the most frequent exhortation God gives in Scripture, from Genesis 15:1 forward. Jeremiah perceives that God had pleaded on his behalf, judged his case, and helped him against his persecutors’ plots and back-biting mockery. As these wicked people persist without repentance, God will impose a hardness of heart that they insist on having. And He will destroy them.

The doom of the wicked here can be temporal, as God pronounced death on rejecters (Jer. 43, 44). Beyond that, those who are not genuinely the Lord’s would also face ultimate condemnation (Dan. 12:2).

Prayer in Chapter 3 has been because of God’s discipline for sin, experienced God’s denial in some respects, and desired His sustaining grace. Jeremiah’s prayer here has been soaked with some of the finest thoughts in all of Scripture. An example is his confidence in God’s fresh compassions (22, 23).

Principles for prayer are momentous in Chapter 3. First, it is wise when one prays to keep God’s Word richly in mind as it gives the rationale for unanswered prayer. Second, the person who trusts the faithful God can lift his voice from bitter trial to optimism in asking for His remembrance (29). Third, hope in prayer arises from and is fed by what one rightly calls to mind from God’s truth (21). Fourth, God’s great faithfulness as the One that entreaties for help can count on is the strongest brace praying people can know in life (22, 23).

Fifth, proper meditation on what God is to the person praying can be the catalyst for lifting the heart to wait patiently for His unfailing deliverance (25, 26). Sixth, when afflictions try the spirit, it is wise to sift the life to inquire if personal sin can be a factor. If so, the next step is to repent of it (39–42). Seventh, the praying person may feel that he has sunk so far down in difficulty that he has to look up through field glasses to see the bottom (cf. “the lowest pit,” 55). Still, while there is life, God gives opportunity for the trusting to talk with Him.

Lamentations 5

A Prayer Seeking God’s Mercy

Jeremiah ends his book praying for mercy in buffetings grievous to bear and for restoring Israel to blessings.

God’s Remembrance of Present Buffetings (1–18)

The intercessory plea is for God to note the pitiful conditions of His people. It also includes a confession of sin that has provoked such a wretched scenario.

Descriptions in the prayer are graphic details of misery. Aliens possess a tight clutch on the land, children are orphans, women now are widows and some of them have been brutalized by rape. Hardship besets the people in securing water, wood, and bread. They feel the dreadful agonies of famine. Leaders are victims of atrocities, some even being hung by their hands. The existence is blitzed of its joy.

In all the grief, the people have no deliverer from merciless slave-masters. Staggering from the burden life is, they feel worn out, without rest, faint of heart, dim of eyes, pressured by reproach every way they turn.

Acknowledgment of the sin that provoked this grim existence rises in verse 16. The woe has caught up with the people because “we have sinned.” The prayer advocate’s “we” candidly admits his own measure of guilt along with that of his people.

God’s Restoration to Past Blessings (19–22)

Jeremiah makes three final points.

His praise for glorious rule (19). Though the scene all around is extremely disheartening, God’s glory is undiminished in the praying man’s mind. Such calamity does not mean that God is defeated, for He rules forever. The same point is clear in the Book of Daniel. There, the Lord’s giving Gentile nations ascendancy over Israel does not affect His being in control over all, always (4:34, 35). In both passages, His throne is from generation to generation, and all who rule do so finally by His permission (cf. Ps. 75:6, 7).

His perplexity at grievous relaxation (20). Jeremiah’s intercessory praying is troubled by God’s apparent forgetting and forsaking of Israel. He knows that due to sin God has adequate provocations for judging, and even that God has made clear a seventy-year exile (Jer. 25:11; 29:10). However, sufferings are so hard, and seem so unrelenting that to those facing griefs they seem forever.

His plea for gracious renewing (21, 22). Jeremiah’s intercessory pleading is for God in grace to incline His people to repentance. By His enabling, they can be restored. He prays, realizing the need for God to work the sufficiency in them, as often in the Old Testament (Ps. 80:3, 7, 14, 19; Jer. 24:7; 31:18). The same principle is the conviction of Jesus Christ and Paul (John 6:44, 65; Phil. 2:13). The request is that God will renew His covenant people to Himself, blessing them as in earlier times. Frequent deliverances that dealt rest to Israelite spirits come to mind, as in answers to prayers in the Judges era.

At the very end, Jeremiah mentions the opposite of what he desires for His people. He longs for God to bring an end to the judgment and bless His people. But, he says, he desires this to be the outcome, unless God has completely rejected this people. His own faith about restoration in his purchasing land, and God’s clear promises of renewal (Jer. 23:4–8; Chaps. 30–33) show that he could be confident that God would eventually bless. So his mention of this rejection is not because He believes it is God’s last action. It is rather an unthinkable possibility in view of His honor to keep His Word (cf. Jer. 29:10–14). God cannot fail, He would not be untrue to keep His pledge, and nothing is too hard for Him (Jer. 32:17, 27).

Principles of prayer now warrant attention. First, the intercessor rightly deals with the situation as it is, submissive to God’s just dealings. So Jeremiah speaks of the calamities but soon gets around to confessing a long mounting of sin that made them necessary. Daniel prays similarly (Dan. 9:4–19). Second, a bracing attitude in severe trials is praise in looking to God as exalted, all-sufficient, ever in rightful control (cf. Ps. 103:19). When everything all around gives way, He remains steadfast and is the staying power of those who trust Him (Isa. 26:3).

Third, prayer for God to restore the people of His own covenant promises is advocacy for His very will to be fulfilled. Very often in Scripture, God’s sure prophetic plan and serious human prayer interlock in God-exalting harmony. God’s Word is the guideline inspiring prayers He can commit Himself to honor (John 15:7; 1 John 5:14, 15).

Fourth, God’s grace reigns even through an insightful prayer warrior who asks Him to bring about by grace what man is not adequate to do. Grace has always been the solution to human griefs.

Seen in this framework, a book so often bleak ends with a bright outlook, a prayerful outlook.

Prayer in Ezekiel

Introduction

Despite its length of forty-eight chapters, the book has only seven references to prayer. It is not saturated with prayer as Isaiah and Jeremiah are.

The Author and Date

Ezekiel claims to be the recipient of God’s message (1:1, 3; 2:1; 3:1). God speaks to him in details that permeate these and other chapters. Visions, for example, are given to him (Chaps. 1, 8–11, 37:1–14; 40–48).

This channel of God’s message is a prophet and priest (1:3). As a priest he would be keenly interested in the temple in detail, and God uses him to write much about it (8–11; 40–46). He mentions his wife, but does not give her name (24:15–27). His own name means “God strengthens” or “God sustains.”

Ezekiel pinpoints dates often, beginning with the thirtieth year of his life (1:1). This is, in verse 2, in the fifth year of King Jehoiachin’s exile, 593/92 B.C., dating from 597. Three deportations to Babylon overtook inhabitants of Jerusalem, in 605 (Daniel and his friends, Dan. 1), 597 (Jehoiachin and others, 2 Kgs. 24:11–18), and 586 (Jer. 39, 40, 52). Ezekiel, deported with Jehoiachin, dates from that time of exile (8:1; 20:1; 24:1, etc.). He lived in Tel-Abib (3:15) with captives (colonists) near the Chebar River, in the vicinity of Babylon. Though his wife dies in Chapter 24, Scripture does not mention his own death.

The Background

After the northern Israelite kingdom fell to Assyria in 721 B.C., the southern kingdom (Judah) continued 135 more years. Then sin led to its downfall, too, with God using Babylon as His purging instrument (cf. Hab. 1).

Assyria’s awesome military might crumbled after 626, its capital Nineveh falling in 612 to Medes and Chaldeans. The Book of Nahum describes the fall. The Neo-Babylonian Empire became powerful from 625 with Nabopolasser’s ascendancy to the throne and had its zenith of glory under Nebuchadnezzar (605–562). Egypt still packed military wallop. Yet Babylon conquered Assyria, Egypt, and Judah.

Judah’s King Josiah valiantly instituted reforms (cf. 2 Chr. 34). But idolatry was rampant and increasing, and this godly monarch’s revival was only “skin deep,” for people were hardened in their ways. After the Egyptian army killed Josiah in 609, Judah plunged rapidly downward to its ruin under other kings, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah.

Ezekiel and 10,000 countrymen were transplanted to Babylonia in 597 and actually allowed favorable conditions. They became colonists more than captives (Jer. 24:5; 29), though far from home. Ezekiel was permitted his own house (Ezek. 3:24; 20:1).

False prophets deceived exiles with promises of a hasty return to Jerusalem (Jer. 29:1; Ezek. 13:3, 16). Ezekiel, however, warned that Babylon would destroy Jerusalem; many details in Chapters 1–24 describe this, and it was fulfilled in 586. In 585, Ezekiel received a refugee’s report of Jerusalem’s fall that had occurred months before (33:21). After this, the remainder of his book gives assurances of God’s future restoration of Israel to its homeland and blessings there in the kingdom under the Messiah.

The Theme and Outline

Ezekiel’s threefold grouping of prophecies helps show the theme:

I.   Coming Divine Judgment on Israel and Jerusalem (1–24). The actual fall is reported in 33:21.

II.  Coming Divine Judgment on Surrounding Nations (25–32)

III. Ultimate Future Restoration and Blessing of Israel (34–48)

Judgment and blessing are paramount emphases. But the deeper, greater theme is apparent in a phrase that keeps appearing in the prophecies, repeated more than sixty times: “and they shall know that I am the Lord” (6:7, 10, 13; 11:10, 12; 20:42; 34:27; 36:11, 38; 37:13, 14; 39:28, etc.). It appears both with promises of judgment and restoration. The point is that all peoples are to know by the Lord’s demonstration that He is the one true God, ruler of nations and the course of history. He will show His sovereignty and covenant faithfulness to His people. By restoring Israel, He will vindicate His glory before all people (36:23).

Another word in the book also shows the theme. It is the “glory” of the Lord (1:28; 8:4; 9:3; 10:18; 11:23; 43:1–7).

The theme, then, is the Lord bringing Israel and the nations to recognize His authority and glory. He does this by regathering His people to their land from which they were cast out, resuming the rule of the Davidic line in the Messiah’s reign (37:24–28), ruining invading enemies (39:7), and restoring worship in a future temple (40–46).

Prayer first appears in 3:12, and as late as 36:37.

Ezekiel 3:12

Praise By Angels

The first reference to prayer is preceded by God’s call and commissioning of Ezekiel.

Visions Preparing for Ezekiel’s Going with God’s Message (1:1–3:11)

The chariot and explanation (1:1–2:7). God gives a vision to Ezekiel issuing from the north, the direction from which His purging instrument Babylon will invade Judah. Behind the Babylonians is God doing His will by the ministry of celestial beings (cf. also Chap. 9). These appear in the vision of a chariot with four living creatures, above which is the Lord enthroned and glorious. For He will be showing His glory in judgment.

The living creatures have the faces that represent God’s control over all spheres—a human (the human realm), a lion (the realm of wildlife in nature), a bull (domestic life), and an eagle (heavenly realm). God’s angelic servants minister His will in all these spheres. Together they depict four aspects of the Lord who sits above them. He is in His Messianic mission true humanity, a lion (king of beasts), an ox (servant), and an eagle (heavenly). The Lord on the throne is apparently the Lord who will someday appear as the Messiah to rule in glory (cf. 43:7; cf. Dan. 2:35, 45; 7:13, 14, 27). Instant accessibility is a phenomenon that the chariot has; it can move in any direction with haste. This shows God’s expeditious capability, here via His servants, to carry out His will on schedule in all the earth. Nobody will be able to stay His hand (cf. Dan. 4:35).

The Lord enables Ezekiel in 2:1, 2 just as an angel strengthened Daniel to receive His Word (Dan. 10:16–19). God commissions the prophet/priest to minister to a rebel people.

The scroll and explanation (2:8–3:11). God gives Ezekiel His words to assimilate, pictured by a scroll written with His full message. The eating was not done literally to give the prophet food, but was real in the vision, the message really assimilated into his heart (10). The scroll was sweet as honey in that God’s Word (will) is finally sweet (3). But ministering it would involve unpleasantness and bitterness because of rebel obstinacy and the pain of judgmental actions (14).

Prayer relates to this as it makes its first entry in the book.

The Voice of Praise for God’s Glory (3:12)

When God’s Spirit lifted Ezekiel to carry him to the place of his ministry beside the river (12, 15), the prophet heard angelic praise. “Blessed be the glory of the Lord in His place.” The chariot with the four living creatures was on the move, angelic wings and chariot wheels whirring. Ezekiel went to begin his ministry escorted by celestial servants who glorified God in a tribute of prayer.

The enablement by the Spirit. Ezekiel had a lift by the Spirit carrying him, as He also would in 8:3. God’s hand was on him in strength, empowering him (14), and he was sensitive to the reverence the angels showed as they carried out God’s will.

The expression by the cherubim (12b, 13). Ezekiel heard the prayer voicing its praise and the awesome sound of wings and wheels. It registered a potent impression on him (14).

Out of this context of angelic prayer that he heard, Ezekiel meditated for seven days. Then he listened again to God, who was appointing him as a watchman to Israel, responsible to warn his people (17). Some would reject his word and die, others receive it and live. Then he saw a further vision of God’s glory (3:23), and again felt awesome awareness of the Spirit’s enablement (24). He was sensitive to be silent or to speak God’s Word, depending on the way God led (27).

Principles for prayer occur readily, even though the prayer is not Ezekiel’s but that of angels (cf. angelic prayer in Luke 2 and Rev. 16). An apt guideline is to appear in God’s presence recognizing His glory as the enthroned One (1:28) and being “all ears” to receive His word. One should submit, be available to God, and let His word fill the life as a scroll written within. A second lesson is to be a sharp listener to prayers of others who show the right spirit before the Lord.

Ezekiel 4:14

Reasoning with God in Prayer

When the Lord commands Ezekiel to perform an object lesson depicting the Babylonian siege and its hardships, the prophet respectfully reasons with his God.

God always knows ahead of time when a servant will have difficulty in a matter, and is ready to provide help for it.

God’s Creativity in Picturing the Siege (1–13)

The portrayal on the brick (1–3). God asks the servant to portray on a brick the city of Jerusalem. Then he is to carry out mock siege operations against the city. This vividly pictures Babylon’s attack for those who watch Ezekiel’s actions and listen to his words.

The prostration of his body (4–8). Ezekiel lies on one side 390 days for Israel, on the other forty for Judah, each day representing a year (6). Interpreters are not sure what span of time God intends this to cover. In an explanation, Ezekiel is depicting the weight of his people’s sin that needs redress. One possibility runs the 390 from 597, as many references in the book do (1:2, etc.), when Ezekiel and others became subject to Gentile subjugation, to 430 years later, totally. That runs to ca. 167–165 B.C., the outset of the Maccabean revolt when Jews seized control of their land for the first time since 597, even if in a limited sense.

But the puzzling passage awaits further, surer light than that.

The preparation of his bread (9–13). God directs Ezekiel to prepare bread to depict duress while suffering a long siege. Bread and water are in very limited supply. Likewise the Israelites will face severe hardship during Babylon’s siege. Ezekiel means even to show the duress by baking bread over a fire that uses human dung for fuel, since shortages (as of wood) that siege conditions impose will drive the people to improvise with utterly desperate measures.

Ezekiel himself now prays for his first time recorded in the book.

Ezekiel’s Concern about Protecting Spirituality (14)

The prayer affirming his pattern (14a). Never before has the prophet/ priest defiled himself ceremonially in any way that would work against the standards of God’s law.

The prayer adding his particulars (14b). For example, he has not eaten what died of itself or was ripped by beasts. He never took unclean food into his mouth. He is fervent to keep high standards. His sensitivity must have pleased the Lord.

God’s Counsel to Pacify His Servant (15–17)

An accommodation to his preference (15). God permits cow’s dung in place of human waste to feed the fire beneath the pan in order to bake bread. This is as American pioneers often built campfires with dry buffalo chips gathered near the camping place.

An amplification of His plan (16, 17). The Lord amplifies what this portrays. The siege He brings will reduce Jerusalem to dire shortage. Grain will sell for high costs and people weigh it carefully, desperate to get it. Water, too, will be scarce.

What principle arises in this unusual scenario? God answers “yes” to a request sensitive to His high standards. He is gracious to meet personal needs if it is in His will.

Ezekiel 9:8

An Anxious Prayer to Preserve God’s People

Many scenes in Chapters 1–24 depict in a variety of ways the same theme—Jerusalem’s fall. When Babylonians overwhelm the Judeans, many are to die.

God’s Picture of Retribution (1–7)

A vision depicts seven angels unseen yet active behind the scenes when Babylon’s soldiers wrest control of Jerusalem. Six angels bear swords to represent executing the inhabitants. A seventh angel goes out ahead of these six, marking for safety those of a remnant who righteously mourn about sin they detest that is drawing judgment (cf. the principle in Matt. 5:4).

Ezekiel’s Prayer about the Remnant (8)

Slaying is so intense in the vision that Ezekiel is overwhelmed with the seeming threat that all will die.

His solitude. He sees only himself left, and cries out in passionate prayer.

His stance. He throws himself on the ground, is on his face, contrite, broken before God, desperate on behalf of his people.

His supplication. Ezekiel cries out, apparently smitten by deep hurt, aghast at the prospect of total destruction. As a prophet and priest he is aware that God’s very promise is on the line—a promise always to preserve a remnant (Isa. 6:13). Before that was His promise to bless Abraham’s nation, the Israelites (Gen. 12:1–3). And in order for Him to carry that out, He must protect at least a remnant. Ezekiel is intense in a holy passion that holds high the banner of God’s Word and honor.

What he actually prays is in the question aspect. “Are you destroying the whole remnant . . .?”

God pledges His promises and keeps them. In coordination with this sure Word, He permits people of prayer to cry to Him, that His will might be carried out. So He had given this privilege to Moses in the Golden Calf episode (Ex. 32), and so He gave the opportunity to Jeremiah (33:3), in harmony with His certain Word, to restore Israel (33:4ff.). Daniel prayed for his people’s restoration (9:4–19), and God replied with His unfailing promise of restoration (24–27; cf. Chaps. 10–12).

God’s Persistence in the Retribution (9–11)

God’s immediate answer does not at first focus on a remnant He will spare. Later, He clearly assures this (11; 11:14–21; 14:22, 23). Here, He initially addresses what moves Him to a drastic follow-through with judgment in heavy wrath on Jerusalem.

The reality that stirs it (9). The sin of Israel and Judah is very, very great. This land is filled with blood, the city with distortion of justice and misrepresenting God, as if He were to blame for calamity and were not sensitive. Such attitudes are a gigantic slam at God.

The resolve that sends it (10). So, God is resolute to judge without sparing, to go to the limit He has set. Sin calls for His action.

The report that seals it (11). As part of the vision, the one marking angel checks in to give his report. He tells the Lord that he has carried out the task that the Lord sent him to fulfill. Of course this in itself assures Ezekiel, for in effect it guarantees that God will keep safe those He knows have the mark.

The mark, occurring in a vision, is not a literal, visible one on foreheads. What the picture shows is nevertheless real, and God and His judging angels (the six) know how to detect the righteous and spare whom they choose.

Principles of prayer are not hard to find. First, the person praying can pray with a sense of God having every detail perfectly under control and never violating His own promises. How He will fulfill His will is up to Him, and He is able. This gives security and composure to His servants. Second, God in some grand sense is sensitive to human prayer, and fuses it in coordination with an overall, sure plan that He will not permit to go astray. It is a privilege to be usable to God in praying for ends that He guarantees He will uphold.

Third, angels carry out roles in God’s working of His plan and His answering prayer true to His will in that plan. Even today angels are ministers to those who are heirs of salvation (Heb. 1:14). And from Genesis 3 forward, angels often appear in Scripture, fulfilling ministries actively in God’s drama, as on Jacob’s ladder (Gen. 28:11ff.). One can trace this from Genesis 3 to Revelation 22.

Fourth, Ezekiel’s longing in prayer has its answer in God’s carrying out a real, even if humanly unseen, marking of those He will preserve. It is gratifying to meditate on God using faithful means to keep His Word and be sensitive to prayer that is fervent to seek His will.

Ezekiel 11:13

Another Prayer about God’s Preservation

Ezekiel, still seeing the visions of Chapters 8–11, is astonished when a wicked priest drops dead. So he is stimulated to pray as in Chapter 9 that judgment for sin will not snatch away all in Jerusalem.

God’s Smiting of Leaders (1–13a)

This sets the scene for the prayer.

God via visions is showing His spokesman near Babylon details that relate to sin in the temple back in Jerusalem. God is able to do this accurately, of course, even as Ezekiel bodily is hundreds of miles away in exile.

One scene among revelations in Chapters 8–11 features twenty-five of Jerusalem’s men who lead the people in sin. They counsel their delusion that God will keep Jerusalem safe from destruction (2). They feel as secure as flesh inside a pot, as if the Babylonians cannot break through the walls to get at them. But God warns that He will bring the people out of the city to give a blood bath to Babylonian swords (7–12).

As one case picturing this death, Pelatiah falls within the vision (13a). Presumably he also literally died hundreds of miles distant in the Babylonian attack, matching what God’s vision conveyed.

Ezekiel’s Supplication for a Remnant (13b-21)

The anguished perplexity. Right away, God’s servant is again down on his face in humble submission before God. He is voicing painful concern that God will keep a remnant intact. His cry is “loud” in its intense fervor and its passion of caring (cf. 1 Pet. 5:7).

God’s answering plan (14–21). Three steps develop this answer to prayer.

(1) His seeing of smugness in the inhabitants (14, 15). God notes that Ezekiel’s fellow exiles, even relatives, are the object of disdain by Jerusalem’s populace. The inhabitants judge the exiles as going far from the Lord, deserving punishment. Yet they deceitfully regard themselves as set up for safety, given the land that they cannot lose.

(2) His safeguarding the remnant (16–20). The truth is that God pledges to be a sanctuary to Israelites wrenched away to other lands. At least He will protect a remnant there to work with in the future. In His timing He will regather Israelites back to the land, they will remove all sinful things, and He will give them the heart and new spirit to obey Him. Then they will be “My people” and He will be “their God.”

The strong promise joins many others in the book (cf. Chaps. 34, 36, 37, 39). It is consistent with other prophets insisting on God’s literal regathering (Isa. 11; Jer. 30–33), even promising a kingdom and blessing Israeli and other peoples of faith (Dan. 7:27).

(3) His severity on the rebels (21). In contrast to blessing, God is firm about retribution on all who pursue sin that He abhors.

In relation to God’s threefold answer to prayer, His cherubim of the chariot in Chapters 1–3 complete a scene of God’s glory departing from Judah. Earlier in Chapters 8–11, the glory removed from the temple holy place to the threshold. Now the chariot with the glory of its enthroned Lord (1:28) is removed even to the mountain on the east. This glory, departing due to sin, will not return fully to Israel as a people until the future Messianic Kingdom (43:1–7).

God takes Ezekiel in the vision to the far away temple, though he physically never leaves his guests who are able to see him in his own home. Once God lifts the vision and Ezekiel’s mind comes back to those before him, he tells them the details of visions God had shown him.

Now principles for prayer are strategic. One is the identification of an intercessor with God’s people, committed to cry out on their behalf. A second principle is God’s grace to reassure His praying servant of glory He will yet bring. This is in sharp contrast to the blot that sin is, in causing glory to depart at the moment. God loves to encourage His prayer warriors and others who trust Him, and gives much of His Word to achieve that end.

Third, the refreshment God offers to His praying servant and His other people is interlaced with His own power and grace. He will “give” them the heart and spirit to obey (cf. Jer. 31:18; Lam. 5:21; John 6:44, 65). The new spirit He will put in them is a spirit of regeneration, enacted by the Holy Spirit (36:26; 37:14). The heart He gives is the new heart in new birth (36:25–27), as God gives by His Spirit in John 3:1–7 and Titus 3:5. Prayer can take great encouragement in the sufficiency of God’s resources to turn things around and answer prayer’s burdens.

Ezekiel 14:14

God’s Enmity to the Insincere

Israel’s elders came seeking God’s message from Ezekiel while tolerating idolatry. God can only repudiate their interest as a bogus gesture and punish them in due time.

His Realization about Spurious Seekers (1–5)

God reads the idol worship that is a blotch on their supposed search for His will about Israel’s future. They set up their idols in their hearts, and God sees these rather than an authentic quest of Him. He wants their hearts, not a sham of religion.

His Response to Separate Seekers (6–13)

His soothing offer to the repentant (6). Those who insincerely come to Him have His appeal. Repent and turn away from their idols, He bids them, and turn their faces away from all their sins. He does not say so here, but this is possible only by faith that throws all reliance on His gracious enabling. He is able to turn people (Jer. 31:18; Lam. 5:21; cf. Ps. 80:3, 7, 19).

His searing opposition to the rebels (7–11). God sees these as having separated from “Me” and erected their gods in their hearts, before their eyes. God cannot be available to them, but is against them to cut them off. So, such false seekers will “know that I am the Lord.” Prophets and other fake worshipers must face the penalty of His rejection; God will destroy them. God keeps to His standard so that Israelites may no longer stray from Him and defile themselves. Some will come on His true terms and will in the future day be His people and He their God (11).

His Rescue of Sincere Seekers (12–20)

If a nation sins so that God brings a siege, He would not answer the people with blessing even if Noah, Daniel, and Job should plead their case. These are biblical examples of advocates gaining deliverance. Noah led seven others who were spared on the ark; Daniel’s prayers drew God’s deliverance for himself, his friends, and other wise men, and later himself even when confined to the lions’ den (Dan. 2, 6). Job prayed for his counselors, securing blessing for them. But in Israel’s present crisis, these three extraordinary advocates could gain God’s rescue only of themselves.

Other scenarios are cited in which Noah, Job, and Daniel could secure deliverance only for themselves. These are crises of wild beasts, a sword of invaders, a plague, and famine. As is emphasized again in Ezekiel 18, God delivers on an individual basis, dealing with each person. If one gets by at a given time, but is ripe for judgment, God will surely reckon with him later (cf. Ps. 50:21).

His Revelation through Spurious Seekers (22, 23)

It is true, however, that after calamity on Jerusalem, God will have temporarily spared some unrighteous people. These will unwittingly vindicate God. For when they join exiles in Babylon, their provocative evil will give earlier exiles stark examples that God was just, in His firm action against Jerusalem.

The principle of Chapter 14 on prayer is that God hears those who come sincerely and turns away the insincere. This follows a principle often repeated in the Bible (Ps. 66:18; Prov. 15:8; James 4:2, 3). A second principle is that even very godly people of prayer cannot gain a hearing for those who will not repent. Several passages in Jeremiah also showed this (7:16; 11:14). God answers according to spiritual preparedness for His will, and does not show respect of persons who set aside moral values!

Third, the prayer-minded person can gain encouragement from reflecting on the broadness in God’s mercy and the multifaceted picture of His purpose. Even when He deals on an individual basis, looking for repentance, He still does not blot Israel out totally. In this He upholds another aspect of His will, keeping a remnant with whom He can carry on future dealings.

Ezekiel 22:30

God’s Search for a Man to Stand in the Gap

Prayer in advocacy is one of the elements inherent in the man God searches for in verse 30. The people plunged downward in sin toward ruin, and the right man interceding might have prevented judgment.

God’s Arguments against Jerusalem (1–29)

The survey of sin (1–12). God summons Ezekiel to speak to Jerusalem of her defiling guilt in shedding blood and in idolatry. These sins call for judgment (4). Rulers misuse power to default on God’s standards toward fathers and mothers, aliens, orphans, and widows (7). Bribes of assassins and taking advantage of others by usury are common. In short, the people have “forgotten Me” (12).

The scattering God threatens (13–16). God pledges to scatter Israelites among the nations, and they “will know that I am the Lord.”

The scene of God’s wrath (17–22). His wrath is so aroused that he pictures Jerusalem’s inhabitants under siege. They are like metals smelted by intense heat.

The strata of guilt (23–29). All classes of leaders exploit others to rake in their own selfish profits. Prophets tear others as prey, are widow-makers by murder (25), and smear whitewash by false visions and lies that put a sugar coating over wrongs (28). Priests cheapen God’s law instead of showing its value, profane God’s holy things and even Himself, and do not honor the sabbath (26). Princes act like wolves slashing their prey, murdering to gratify their own desires (27). People in general resort to atrocities against others, such as in robbing the poor or stripping aliens of justice (29).

It is in this situation that the verse on intercession fits.

God’s Attempt to Find an Advocate (30)

His focus in the search. He looked among the Israelites. But those whom the context has just clarified were all sold out to sin.

His features in the search. God sought a man who could fulfill two aspects of need.

(1) Solidify the wall. This analogy is apt for Jerusalem, since a requirement to withstand Babylon’s assault was a wall strong at every point. They needed that, but the meaning may well be in the moral realm—a spiritual strength in God, able to hold up against judgment. The contextual examples have put the emphasis on matters of unrighteousness; values of righteousness would be the solution (14:20).

(2) Stand in the gap. A man is needed who will be like a warrior standing in the breach (break) of a wall, defending the city against enemies trying to break through.

His failure in the search. He says, “but I found no one.” This does not discredit Jeremiah (in Jerusalem) or Ezekiel and Daniel (in Babylon). God ideally wanted a man capable of advocacy when sin had gone to such a length that even great intercessors, godly leaders, could not be adequate (14:14, 16). Jeremiah, Ezekiel, and Daniel were faithful, as Noah and Job had been. But among all the people the context indicts for rampant sin (Ezek. 22:23–29), Israelites are calloused against repentance (Jer. 7:26, 36; 19:15). And God already had told Jeremiah he would not have success praying for them (Jer. 7:16), as Moses and Samuel would not (15:1).

Only God’s Messiah, only God Himself, will have credentials sufficient to do what no other can do (Isa. 59:16–19; 63:5). Only God’s special man, only the Lamb, is worthy to judge and deliver from judgment (Rev. 5:1–10). This man God later sends will build up all that offers protection to those He delivers and stand in the gap making intercession (Rom. 8:34; 1 John 2:1, 2).

God’s Adamancy against Israel (31)

Finding no qualified man, the Lord poured out His wrath on the guilty people.

The release of His wrath. It is a severe wrath, as the descriptions show: “poured out My indignation,”“consumed them with the fire of My wrath,”“brought [judgment] upon their heads.”

The reason in their wickedness. This judgment is called for by “their way.” Awful provocations in the context elicited a holy God’s intense reaction. As sinners poured out others’ life blood, God pours out judgment; as they were consumed by burning lusts to grasp selfish ends, He consumes them with His holy fire; as they came down on the heads of those they exploited, God lowers the boom on their own heads. They asked for it and got what was right.

Observe principles of prayer that are apropos in this. First, those who pray faithfully may never understand all the mystery that separates their effectiveness in prayer and their ineffectiveness. Part of this is related to God’s dealings with those interceded for, their lack of repentance, and God’s judgment. Part, too, is due to the intercessors’ own imperfections as sinners. Just as the best of baseball hitters fall short of a perfect batting average, the best of prayer advocates do not get a “hit” every time up.

Second, we can bend every effort of faith and righteousness to be God’s available intercessors for victories He does will to gain using us. Where we can be effective we should not come up short. Third, it is the privilege of true prayer warriors to look up to the Savior, who is able to do what His servants cannot. Fourth, if the person prays faithfully, yet God has reasons (such as sin here) why He does not bless others, faith submits to God, the Faithful One.

Ezekiel 36:37

Prayer for What God’s Promise Assures

Here is a passage that joins many biblical references where prayer asks for what God promises. Some notable examples occur in the prophets (Jer. 29:10–14; 33:3 with 33:4ff.; Dan. 9:4–19 with 9:24–27). Prayer itself is not mentioned until Ezekiel 36:37–38, but the whole context is closely related to the prayer.

God’s Prophecy of His Plan (1–36)

In one of the clearest outright cases in the book, the Lord lays out His determination to regather and bless His people in the ancient covenant land.

His realization of Israel’s past suffering (1–6). God directs Ezekiel to prophesy to the mountains and cities of Israel. The people there, or people who know and love those areas, would receive the encouragement of the message. Invaders have seized possession (2), but the Lord will overturn their purpose. The fire of His righteous jealousy relating to the land of promise is on Israel’s side. He is aroused about the insults the nations heaped on them (6).

His resolution for Israel’s future blessing (7–36). God affirms two intentions in solemn pledge.

(1) Calamity on the nations that dishonored Israel and its land (7). The nations that insulted Israel will themselves bear insults when it is God’s time.

(2) Contrast before the nations that hurt Israel (8–36). Israel’s status will shift from dishonor to honor.

a. The scene of the honor (8–15). God describes the positive factors in vindication. The mountains will be fruitfully productive (8, 9). God will multiply inhabitants of Israel’s mountains and cities and let them rebuild places that had been ruined (10). His blessing will be better than when they first possessed the land in the days of Joshua.

All of this will help them “know that I am the Lord.”

These areas will no longer bear disgrace and insults in the eyes of other peoples (15).

b. The shift from dishonor to honor (16–36). Israelites defiled their land (spiritually) as a woman in her menstruation defiles her feminine wear (physically). So God scattered them to the nations, and there they were a disgrace to His holy name. For they had the name of people related to the Lord, yet they had been wrenched out of their land, as if this God were impotent.

God has a holy zeal to vindicate His good name (21). When He restores Israelites to their land, it is not first of all for their sake, but “for My holy name,” which they cheapened. He will prove His worthy name of reputation and honor, causing the nations to “know that I am the Lord.” He will do this by manifesting His holiness to His people so that people of the nations see it (23).

How does He propose to do this? He will restore Israelites from all the lands to their own land (24). As the land was literal when they were removed, and the lands of dispersion are literal, the land God restores them to is literal, Palestine. This is the very land “I gave to your forefathers” (28; cf. Gen. 12:7). It was literal before; the language suggests that it will be the same literal land in the fulfillment.

God also intends to cleanse His people spiritually (25), give them a new heart and spirit in regeneration, remove their hard-hearted rebel attitude, and put His Spirit in them, enabling obedience (26, 27). The basic principles of this are true in the reality of being born from above in John 3. These will also be fulfilled in the specific future era when Israel sees other blessings here realized.

Other blessings are crop productivity to supply for Israel’s bodily needs (30) and inhabiting of cities (33). Again the most natural meaning of such terms is the literal one.

This guarantee comes from the Lord. His own honor is on the line to fulfill it in the normative sense of straightforward terms that speak of it (36). When He gets it done at a time and in a way that matches the literal specifications, people of the nations will know it was from Him.

All of this leads into a passage on prayer.

God’s Promise for Israel’s Prayer (37, 38)

His allowance of prayer (37a). He will permit those of Israel to ask Him in prayer to bring about these blessings for them. Jeremiah has illustrated this very kind of prayer in Jeremiah 33:3 and explained the literal sorts of details that will comprise the fulfillment (vv. 4ff.). The realities in both prophets are direct promises, sure in God’s own plan, yet, in harmony, also privileges to seek in trusting prayer. Jesus articulated the same kind of spiritual principle that if people abide in Him, and His Word abides in them, they can ask what they will and God will do it. In this case, the fulfillment the language conveys must be literal. What God wills becomes the commitment that impacts what His committed, praying servants also will.

His answer to prayer (37b, 38). God pledges to increase Israel’s people.

(1) The plentitude of this. It is people like a flock, inhabiting the land of promise again. The flock which the Lord uses in the analogy is one of people who fill areas of Jerusalem as a supply of sacrifices can be full at feasts. Each city, previously emptied of people, is to be filled with “flocks of humans.”

(2) The perception this gives. What does such restoration prove? God answers by the characteristic theme phrase, “Then they will know that I am the Lord.” He will receive the glory.

Principles take shape richly in this passage. First, as stated, God puts His great, unfailing plans into the arena of human longing and asking. Human prayer can be, as in this case, consistent with divine promise. Second, God supplies frequent encouragement through reassurances that He will raise His servants’ confidence to pray. How often His Word offers fresh stimulus to pray on, expecting undeniable bounties.

Third, all that God does in His sovereign will and in His servants’ prayers in harmony with this redounds to His glory. It leads to men acclaiming Him as Lord, the theme of Ezekiel. To God be the glory!

Prayer in Daniel

Introduction

The Author and Date

The title, “Daniel,” is drawn from the chief person (other than God) in the book. He interprets messages from the Lord, and prays as part of an all-around godly life.

That this Daniel wrote the book is probable from mention of Daniel often (1:6, 21; 7:1; 8:1; 9:22, etc.). God gives him ability to reveal the meaning of dreams (Chaps. 2, 4, 7) and handwriting on a wall (5). He is the one talking with God in all the prayer passages and the man to whom God reveals the famous prophecy of the seventy sevens relating to Israel (9:24–27). He also is the recipient of the angelic revelation of future events for Israel in Chapters 10–12. As custodian of the writing, he hears the angel’s instruction at the end of his ministry in the present life. The charge is to conceal the words and seal up the book, bring it to its finished form (12:4).

Daniel means “God is Judge” or “God is my Judge.” Daniel writes of the God who opens the books of works for men’s lives and judges them in all these (7:10). As a teenager about age fourteen, Daniel was uprooted from his beloved homeland, Judah, and deported to Babylon to live the rest of a long life. He made the most of the exile, successfully fulfilling the main priority. He exalted God in character and service and became a potent force in prayer. God quickly promoted him to statesmanship through official royal appointment (2:47–49). He became a confidante of kings as well as a prophet, not in office but in role. Jesus described Daniel as a “prophet” (Matt. 24:15).

As to the date, the book opens in 605 B.C. Babylon had conquered Jerusalem and exiled Daniel, his three friends, and others from Judah. The account continues to the eventual demise of Babylonian supremacy in 539 when Medo-Persian besiegers overthrew Babylon (5:30, 31), and even beyond that to the third year of Persian control (10:1). Once Babylon’s army removed Daniel, the victors conquered Jerusalem in two further stages of kings who were vassals to them (597, 586). In both takeovers they deported other Judeans. Daniel, in prayer, passionately remembers the temple at Jerusalem even seventy years after being taken from it (6:10), and pleads for God to restore it (9:17).

The Background and Theme

Background. This is defined by background in Jeremiah, at least under the first three of the five final kings in Judah (Jer. 1:1–4). These were Josiah, Jehoahaz, and Jehoiakim.

Long-continued sin of Judeans without repenting in adequate seriousness led to the judgment that Jeremiah, Habakkuk, and Zephaniah warned them God must bring. Earlier, Isaiah and other faithful spokesmen of God trumpeted the danger. Assyrian power ebbed by 625, the neo-Babylonian war machine came on with conquests even of Assyria and Egypt, and Judah fell in 605, 597, and 586. Daniel was a deportee in 605, Ezekiel in 597, and Jeremiah’s countrymen in all three.

Daniel lived in the era of Gentile subjugation of Judeans. Israel of the northern kingdom fell to Assyria in 721, Judah in 605–586, and Daniel received God’s word about stages of Gentile overlordship through the centuries. God showed him that eventually the greatest conqueror would come as a “Stone” (2:35) and one like a “Son of Man” (7:13, 14) and raise His covenant people to blessing. He, their Messiah (9:25), would reign forever (7:27).

Theme. Prominent over all themes here is God’s sovereign control over all kings and nations (2:28, 37; 4:34, 35; 6:25–27). Israel’s fall in Chapter 1 had not been a defeat for Him; rather, He is ever in control, ushering sure purposes on toward the eventual full display of who really rules. He sovereignly permits Gentiles to dominate Israel—that is, Babylon (605–539); Media Persia (539–331), Greece (331–146), and Rome (146 B.C.–A.D. 476 to the Second Coming of the Messiah). These stages of Gentile authority are reviewed in Chapters 2 and 7 and the Gentile supremacy that God permits in Chapters 1–7 overall.

Second, the theme also embraces Israel’s experience in the subjugation, but finally deliverance into kingdom blessing (Dan. 8–12), a part of the theme prepared for earlier (2:35, 45; 7:27). An aspect within the overarching theme of God’s kingly control is His designated Messianic King’s coming and rule in glory over all people (2:35, 45; 7:13, 14, 27). He is the anointed one (Messiah) in 9:26.

A theme weaved into the book’s fabric is the sovereign God’s exploits in miracles. Daniel’s era is one of five in the Bible’s focus concentrating on miracles God uses to work out His purposes. Other periods are the creation and flood, patriarchs and Moses, Elijah and Elisha, and Jesus and the apostles (Gospels, Acts). Even a further era is the time of the Second Coming (Book of Revelation).

In Daniel, the God who has everlasting dominion and ability to work His will (4:34, 35) is capable of miracles. All the prayer passages in the book are coordinated with and intermeshed with God’s miraculous acts—revealing the dream and its meaning (2), saving Daniel in the lions’ den (6), revealing truth in a dream vision (7), working the blessing of Israel for which Daniel pleads (9), and revealing future aspects of God’s plan (10–12). Also in the book is another miraculous dream and its explanation (4), as well as protection in a furnace of fire (3).

The Outline

I.   The Historical Setting: the Babylonian Captivity (1:1–21)

II.  The Prophetic Course of Gentile Dominion (2:1–7:28)

A. Dreams of Nebuchadnezzar (2, 4)

B. Debauch and Doom of Belshazzar (5)

C. Decree of Darius (6)

D. Dream of Daniel (7)

III. The Prophetic Course of Israel’s History—Through Desolation to Deliverance (8–12)

A. Prophecy of the Ram and Male Goat (8)

B. Prophecy of the Seventy Weeks (9)

C. Prophecy of Israel’s Subjugation and Restoration (10–12)

The Relation of Prayer to Prophecy

What the Lord announces as certain in prophecy in His sovereignty, as in 10:21 (His will, or plan), He works out, in part, in harmony with faithful prayers. He permits people to participate with Him strategically in the outworking of His purposes. The plan is sure, and in concord with it God enables and guides people to pray for His will to be done. Jesus, in this perspective, taught His disciples to pray for the coming of God’s kingdom and the fulfillment of His will in earth as it is in heaven (Matt. 6:9–12).

Prayer saturates prophecy. This is true often in Scripture, as is illustrated in Jeremiah (33:3, cp. with 33:4–18) and Daniel (2:17–23; 9:4–19, cp. with 9:24–27). The same is true elsewhere (Luke 21:36; Rev. 5:8; 6:9–11; 8:3–5; 12:10; 19:1–6; 22:20).

Daniel 2:17–23

Prayer as an SOS in Crisis

Daniel and his three friends Hananiah, Mishael, and Azariah had been placed in the wise men’s guild in Babylon. Their God-given skill in an oral examination won them this (1:17–20).

God’s Revelation to the Heathen King (2:1–13)

God gave King Nebuchadnezzar a dream, but withheld the meaning so that He could promote Daniel by supplying it when nobody else could. The king, getting no interpretive help from his trusted wise men, issued a death threat against all in the guild. It was then that Daniel and his friends acted, delivering the wise men and satisfying the king.

Daniel’s Request of the Heathen King (16)

The wise man from Judea secured a hearing to ask for a stay of execution. He promised both to recite the dream itself and give its interpretation. The time the king permitted for his performance is not defined, but God can supply light on revelation as quickly as He desires.

Daniel’s Request of the Heavenly King (17–23)

The alert for prayer (17, 18). Daniel’s first priority was in prayer. He briefed his three friends about the delay in the death sentence and asked for their prayer for God’s assist in supplying the dream and its meaning.

Compassion from God is the keynote in Daniel’s thoughts (18). This will be in God sparing the lives of his four servants. His concept of God is exalted: He is the “God of heaven” in contrast to gods that are earthly creations (cf. Isa. 41–48). In this capacity, God does whatever He wills in the host of heaven and among earth’s peoples. Before His power, no one is able to ward off His hand, or be successful challenging anything He does (4:35).

The book often speaks of the Lord as the God of heaven. In 2:28 He has ability to reveal mysteries as in His plan of the ages; in 2:44 to set up a kingdom never to be destroyed; in 5:23 He is insulted when Belshazzar exalts himself above Him, the Lord of heaven; in 7:13 He is the God who gives the Son of Man power from heaven to rule on earth eternally (27).

Daniel himself is a participant in the prayer vigil, as verse 23 makes clear. God gave “what we requested of Thee . . . Thou hast made known to us the king’s matter.”

The answer to prayer (19–45). Two points about the prayer are evident.

(1) The gift of it (19a). The mystery was revealed to Daniel in a night vision, possibly similar to the one God made to Nebuchadnezzar in 2:1–13. But Daniel in his crisis was not necessarily in bed, as the king had been and as Daniel himself is in 7:1. The gift was one of several revelations in the book (the two in Chap. 2; also 4, 5, 7, 8, 10–12). Other gifts are bodily prospering and wisdom (1), protection in a furnace (3) and in a lions’ den (6), and the many details that profile the future kingdom blessing.

(2) The gratitude for it (19b–23). Daniel shows appreciation in four ways.

a. The exalting of God’s Person (20a). His passion is for God’s name to be blessed perpetually.

b. The elements of His proficiency (20b). Daniel singles out God’s wisdom and power for praise. God has exhibited wisdom in being the architect of a monumental plan involving great empires and His own people, planning all details without failure. His power is evident in His ability to provoke movements and changes in empires, usher in His own King to reign (35, 45; cf. 7:27), and bring all nations that oppose Him to their doom (35).

c. The exhibits of His plan (21, 22). Daniel cites several things God will do. First, He changes times and epochs when He fulfills different phases of His plan through centuries. Second, He cancels kings and commissions other kings (cf. Ps. 75:6, 7) as the four empires, and then the fifth, rule. Third, He confers wisdom to grasp His plan, as He has enlightened Daniel. Fourth, He comprehends all things and can reveal the truth about the future that otherwise remains hidden from men.

d. The expressions of praise (23). Daniel’s expressions as he extols God reflect lessons strategic in praise.

First, He is direct (“To Thee”). Praise goes to nobody else. Second, He is relational (“O God of my fathers”). He relates God to the people of the covenant in the past eras (cf. Gen. 12:1–3) and himself to this people as well. This suggests that God is also His God (cf. 6:10, “his God,” and 22, “My God”). Third, he is specific, “Thou hast given me wisdom and power” out of the full bounty in 2:20. God’s answer is right to the mark, on the very petition that “we requested . . . the king’s matter.”

(3) The grandeur of it (24–45). Immediately after praising God, Daniel asked for new access to speak with the king. In his presence, Daniel shows, in answer to prayer, the further detail. Fourth, then, he is public (28, 29). He witnesses directly to the mighty king, telling of God who is in heaven revealing His will for future times. He gives all credit to Him, in contrast to the wise men who have come up empty (27), and knows himself to be a mere messenger (30).

He testifies to the king that the kingdom over which he acts as head was a gift from the God who really is in charge (37). He, God, is sure to have the last word. Nebuchadnezzar’s empire and others after it will fade from world power, but God will establish a kingdom that will not pass on to another people, for it is to endure forever. He is the great God, the dream true, the interpretation dependable (45).

The appointment after it (46–49). Babylon’s king reacts to the reciting of the dream and its interpretation in three ways.

(1) His prostration to Daniel and to God (46). The monarch falls down, probably in tribute more to Daniel’s God, who is greater than Daniel. God has given ability to Daniel to reveal the mystery, and Daniel has emphasized that the credit belongs to Him. Nebuchadnezzar clarifies in verse 47 that he sees Daniel’s God as greater than Daniel.

(2) His magnification of God (47). He is, says the king, “a God of gods and a Lord of kings and a revealer of mysteries. . . .” He is superior to other gods and over kings, and stands in a class of His own in revealing mysteries that men cannot otherwise know.

(3) His elevation of Daniel and his friends (48, 49). Promotion that the king bestows includes greatness in the government and gifts of gratitude and respect. Daniel is exalted as ruler over the entire province of Babylon and chief prefect governing all of Babylon’s wise men. For he is the one with the highest skill.

Principles of prayer abound in the passage. First, it can be wise to get others praying and trusting God to secure an answer. Second, it is important to have a distinct purpose in prayer, a definite object, and avoid fuzzy generality that aims at nothing and gets it (18). Third, God is great, so those who trust Him can ask for incredible things, as the “mystery” is beyond Daniel and his friends here (18).

Fourth, it is legitimate and does not have to be selfish to ask with personal danger and needs in view (18). How often the psalmists do this! One needs simply to ask any favor for God’s glory and really mean that. Fifth, thanking God is ever pertinent for His sufficiency and gifts (19–23). Sixth, it is wise to saturate prayer with elements that are frequent in Scripture (20–22). Seventh, God is honored in singular prayer, but also in praying along with others (23).

Eighth, it is important to seek a definite answer (23). Ninth, the prayer warrior ought to desire to make an impact on others (14–16), as Daniel’s prayer affected the very lives of other wise men too. Tenth, healthy prayer is expectant (16). Daniel felt that, given time to receive God’s answer in prayer, he could even make plain the interpretation.

Daniel 6:10

Prayer Consistently in a Crisis

New critical peril faces Daniel, just as one endangered him and his friends in Chapter 2.

Before looking at Daniel 6, one can reflect that prayer is not mentioned in most chapters of the book. However, Daniel’s consistency to pray (6:10) assures his habit that he was often in communion with God. For example, prayer would be highly relevant in the opening test about food (1), facing the oral exam (1), Daniel praying for his friends, and their praying, in the test of bowing to the king’s image and being flung into the fiery furnace (3). Prayer would be strategic for Daniel’s preparation to interpret the king’s dream about the tree (4) and Daniel’s disclosure about the writing on the wall (5). It could have been part of the preparation for receiving the dream vision (7) or the later revelations (8, 10–12). Certainly this would be consistent with prayer filling Daniel’s life before God gave the prophecy of the seventy sevens (9).

In Chapter 6, prayer is relevant to Daniel’s trial, God keeping him safe through the crisis and the sequel, when rescued from the lions’ den.

His Situation for the Trial (1–15)

The conspiracy against Daniel (1–9). A new Persian ruler after Persia’s conquest of Babylonia promotes Daniel to serve as one of three commissioners over the entire empire. Daniel enjoys such astounding success among commissioners and the 120 satraps (provincial administrators) that the other leaders plot in jealousy to ruin his career. Their zeal is stoked especially by news that Darius the king has plans to appoint Daniel over the whole empire.

Daniel’s integrity is so firm that the enemies can discover no grounds of accusation that they can make stick. So, they cleverly connive to hoodwink the king by massaging his ego to have the support of his subjects. Daniel’s consistency in being faithful can be his undoing in the plotters’ scheme. The evil leaders encourage the king to sign a decree requiring that no one be the object of requests for one month except him. Acting in haste, without suspecting the wider ramifications of what requests entail, Darius signs.

His consistency (6:10–15). Daniel, even though knowing of the decree, persists in his three-a-day prayer vigils before God. Several elements point out his faithfulness.

(1) The risk even of critical danger. He knew that the penalty for violation was to be cast into the den of lions (7). Given a choice of death or denying his God for a month, or even a day, he chose to face the peril of death.

(2) The repetition of prayer. He prayed even three times a day, probably in accord with Psalm 55:17, evening, morning, and noon. Three at times suggests completeness in the cultures of Old and New Testaments. It also naturally punctuates the day at the start, middle, and close.

(3) The recognition of God’s honor. Daniel’s gesture of doing this in his bodily position was in kneeling. It is only one of several valid postures for prayer in the Bible. He knelt as was natural as a supplicant, respectful and submissive, before a sovereign, a minister before the Majesty he served.

(4) The rejoicing before God. He was praying and giving thanks. This in itself is significant. He was upbeat, not downcast, expressing gratitude and not grievances, positive and not negative, sweet and not bitter.

(5) The renewal of a habit. Daniel in a crisis reacted true to the governing conviction he had built into his life. He kept on in a good habit, “as he had been doing previously.”

(6) The riveting of his focus. It was “toward Jerusalem,” for that was his former home, capital of the land God had promised (Gen. 12:7). It was the site of God’s chosen dwelling place, the temple (Ps. 76:2), the city God had often promised to restore (Jer. 29:10; 31:38–40). Solomon had led his people in prayer that when exiled they would look to Jerusalem, seeking God in repentance (1 Kgs. 8:46–51).

All of this set Daniel up for the spies to invade his privacy in verse 11. Their certainty that his fidelity would betray him was correct. They came by agreement, probably sending a smaller group agreed on, and caught Daniel in the act of prayer. This was possibly by peering in at one of the open windows in the roof chamber Daniel occupied, or looking in from a door ajar.

The charge against Daniel (12–15). Enemies, using the proof of Daniel’s violation, put subtle pressure on the king to honor the decree he signed. They use several tactics to manipulate Darius to follow through.

(1) They review the document the king signed (12). Their strategy is to impress the king with the clarity of the law to which he was bound.

(2) They reprove Daniel for his violation (13). Not only do they report his infraction; they even reprove his person, as not a leader fit for Persian loyalty, but an outsider, “one of the exiles from Judah.” This casts him as a man the king could not trust to have the real interests of the Persians at heart. They further smear Daniel by framing his worship as a direct affront to Darius. He pays no attention to the king (his person) or his document (pleasure). Further, they stress that Daniel is flagrant in this lawlessness, for it is three times a day.

(3) They remind the king of Persian policy (15). When it appears that Darius, out of respect for Daniel, is looking for a way to deliver him, the plotters press their strongest argument. No law of Medes and Persians can be altered, so Darius has no way out; he must punish Daniel. The charge is iron-clad.

His Safety through the Trial (16–23)

Three currents in the passage show this.

His casting among the lions (16, 17). The man of steadfast prayer is thrown into the lions’ lair. It probably is an underground pattern of passageways and a feeding area below a roof hole where food could be dropped down. Darius left him with the wish that the God he constantly served would protect him. The king’s anxiety during a restless night seems to reflect uncertainty, so the words probably mean a wish, not a confident conviction.

A stone over the hole at the top prevents Daniel from escaping. And the impressions of signet rings are made in soft clay which quickly hardens to seal the lid tight. If the seal should be broken, tampering in violation of the royal act could invite severe punishment.

The consternation of the king (18–20). A night of fasting and sleepless agitation by Darius shows his worry about Daniel’s safety. Up at the crack of dawn, he rushed to the den and called down into it should Daniel be alive to hear. He already is somewhat impressed by Daniel’s God (“the living God”), but is without the faith to expect him to survive a night among lions. He can only ask wistfully, “has your God . . . been able to deliver you from the lions?”

The calm of Daniel (21–23). He was of better composure than the king kneeling in the safety of the morning air above. Several points stand out in the scene.

(1) He wishes the safety of the king’s life when his own had been in awesome jeopardy.

(2) He gives immediate credit to “My God,” who “sent His angel and shut the lions’ mouths, and they have not harmed me. . . .” God had created animals. He often shows His control of them in the biblical record. He stopped Balaam’s donkey, even spoke through it (a miracle); had ravens carry food that Elijah ate, sent a lion to punish a disobedient prophet (1 Kgs. 13), brought quail to feed Israelites, and helped David (1 Sam. 17) as well as Samson (Judg. 14) defeat lions. He sent a great sea monster to swallow Jonah, and later caused it to deliver him to dry land. He sent a fish with money to Peter’s hook and caused a draught of 153 fish to come into the disciples’ net after they toiled all night catching nothing (John 21). He had caused livestock to mate in a way to build Jacob’s herd (Gen. 31) and a ram to be used as a sacrifice for Abraham to offer.

God’s angels were active on the ladder between earth and heaven which Jacob saw (Gen. 28). They were often His servants to help His covenant people, as Jacob (Gen. 32:1, 2), and Hezekiah and his people against invading Assyrians (1 Kgs. 19). The visitor (“messenger”) here may have been an angel. Or he could be even a special celestial being, the angel of the Lord, the second person of the Trinity in a pre-incarnate appearance. This seems to be true as at other times in the Old Testament, as in Genesis 18, and possibly Daniel 3, as the fourth figure in the fiery furnace.

Daniel claims safety with assurance that God took sensitive note of his integrity before Him and before Darius. And much of this had been in prayer, the very matter that had brought Daniel into the plotters’ trap.

Prayer is not mentioned after 6:10. But the praying and giving thanks there would relevantly include Daniel’s great, threatening peril. He had earlier shown his commitment to pray when destruction hovered near (2:18). In the prayer three times a day, he would no doubt take up matters such as the peril enemies posed. So the psalmist had done when he prayed three times a day (55:17), facing dangers from enemies (vv. 3, 9, 11, 15, 18, 23). Daniel 6:23 says that Daniel “trusted” God, just as Psalm 55 closes with “I will trust in Thee” (23).

Daniel would surely pray in the lions’ chamber as well, near the lions’ mouths. Paul, centuries afterward, possibly had the incident in mind when he said, in his case figuratively, that he had been delivered out of the lion’s mouth, that is, from threatening men (2 Tim. 4:17).

Darius commanded his men to bring Daniel out of the den. On inspection, he was discovered not to have any mark of lions’ teeth or paws. It was obvious that God had performed a miracle, and that Daniel’s secret was his trust in God. The conclusion had great effect on the king as a testimony that this was the God in whom one should trust.

The Sequel after the Trial (24–28)

Destruction that claims the guilty. Darius has the enemies of Daniel tossed to the now very hungry lions. Even the men’s families are flung into the chamber. This is an effort to prevent any later attempt at reprisal, and possibly a bid to stop family members sympathetic toward the plot against the king’s preferences and Daniel’s welfare.

Decree that celebrates the true God. Darius issues a mandate that all people in his kingdom must have respect for and tremble in awe before Daniel’s God. He commends Him for being the living God, eternal, maintaining a reign that nothing can defeat, and delivering even by miracles, as in His rescue of Daniel from lions.

All of this is, in a sense, related to the prayer of 6:10. For the prayer is a reaction to the king’s manifesto and a preparation for the captivity among lions as well as its sequel. Even more aptly, all of the account is related to the God who answers prayer, who prepares Daniel, preserves Daniel, and puts His fear in the king.

Such lofty regard for the Lord may indicate personal salvation in the heart of Darius. If so, he would join other kings who knew the true God, as Melchizedek, and several leaders of Judah. Kings of the nations, converted to the Lord, will finally acclaim Him in the celestial city as King of kings and Lord of lords (Rev. 21:24–26).

Prayer principles permeate the passage. First, God’s ideal for a praying person is that he have an extraordinary spirit (3). This is by God’s Spirit influencing his character. Believers today possess God’s extraordinary Spirit and ought to show forth an extraordinary spirit (cf. 1 Cor. 2:12; 6:19). Daniel’s traits were humility (2), faithfulness (4), clean motives (4), alertness (4), zeal against negligence (4), consistency (10), commitment to pray (10), fearlessness, living in the presence of God (10), gratitude (10), loyalty to His people and Jerusalem, dependence on grace (11), non-compromise, and trust (23).

Second, it is important for a person who trusts God in prayer to live every day relying on Him as in a crisis. God gives effectiveness in prayer to those who trust His word to be effective in ruling their lives (John 15:7).

Third, a sense of integrity goes a long way in encouraging a praying believer in a trial to expect God to be strong in His help (22). The principle is a frequent emphasis in God’s Word (1 Sam. 2:30; 2 Chr. 16:9; 26:5; Ps. 84:9–11). Fourth, those who oppose God’s will and fight the servant who prays in His will, must sooner or later come to ruin (24). If not immediate, the ruin is sure in the future (Ps. 1:4–6).

Fifth, one of many passages that can be a catalyst for praising God comes from the decree of a Persian king (Dan. 9:26, 27). One can find several reasons to exalt the Lord here.

Daniel 7:16, 19

Prayer Questions about Prophecy

Daniel asks the meaning of details in a dream vision. The vision concerns the panorama of Gentile empires ruling over Israel, and God’s bringing about His final kingdom.

Chapters 2–7 focus on God granting a Gentile succession of power that subjugates Israel. Within this, Chapter 7 is a dream vision to Daniel about four successive Gentile empires, then a person like a Son of Man coming in power to institute God’s kingdom that will rule forever.

The Content of the Revelation (1–14)

Prayer is not in view until verses 16 and 19. But closely related to this, God first gives the vision of four great beasts, representing empires. These are a lion (Babylon, until 539 B.C.), a bear (Media-Persia, until 331), a leopard (Greece, until 146), and a complex beast (Rome, until A.D. 476 and on to Christ’s second advent).

The fourth beast, or empire, sprouts ten horns (representing kings, v. 24), apparently in its latter stage leading right up to the second coming of the Messiah. Then, too, an eleventh horn (king) arises simultaneously with the ten but has dominance over them, as exemplified in its conquests over three of them (8).

Gentile dominion is still enduring, but in its final stage when God as the Ancient of Days, or eternal One, judges (9, 10). He slays the fourth or final beast (empire as a whole), including the eleventh horn (king) which was that empire’s final expression of power (11). The first three beasts representing Babylon, Media Persia, and Greece each successively submitted to being at last conquered in its own historical day. However, when subjugated to the next conquering empire (Babylon to Media Persia, Media Persia to Greece, etc.), each empire’s populace for the most part survived. The people were amalgamated into the empire that succeeded them in dominance (12).

Daniel’s vision also included the sight of the Messiah, pictured as one like a Son of Man coming toward earth on the clouds. God the Ancient of Days committed to Him the glory and kingdom, with people of all nations serving Him in an eternal reign (13, 14).

The Clarification of Details (15–28)

Daniel’s alarm (15, 28). Aspects of the vision distressed and alarmed Daniel. He would feel the pain of empires subjugating his own people further, devouring as a beast (5), showing frightening power to crush (7), and so on. When God has supplied answers to His servant’s entreaties for the meaning, Daniel feels alarm (28), but keeps the vision to himself for a time.

Daniel’s asking for the meaning (16, 19). Daniel approached one of those who stood by, apparently an angel (cf. 4:13; 8:13). His asking is, in essence, prayer to hear the precise meaning of all he had beheld. His inquiry for light in verse 19 supplements the appeal in verse 16 by pleading to receive an explanation specifically about the fourth beast (empire).

Prayer in this case is in the aspect of questions seeking insight on the meaning of God’s prophetic Word.

God’s answering (16b–27). God answers prayer as His angel enlightens Daniel about details. The four beasts signify four kings, apparently main or representative kings that rule over the successive empires (17). Despite Gentile dominance, however, God’s saints finally will receive the kingdom and possess it eternally, in triumph (18). The time when the triumph begins evidently is that when the Stone becomes a kingdom that lasts forever (2:35, 45), or in another picture of this, the Son of Man comes from heaven (7:13, 14). Daniel probes to learn the particulars of the final, fourth empire (19) with its complex ten horns and an eleventh horn. His alarm would grow as he beheld the eleventh horn waging war with the saints and overpowering them (21). The angel interpreted that the fourth beast pictured a kingdom that gains world ascendancy by crushing force (23). The ten horns are kings, the eleventh yet another king arising in their day, but after the ten are well-established. The eleventh king will hold the others in thralldom, persecute the saints, and have power for three-and-a-half years (24, 25).

Finally, God will judge the Gentile conquerors, strip authority from them, and destroy their ruling force permanently (26). After this, the kingdom of God the Most High will control the earth universally and eternally (27). All people God permits to remain will serve and obey “Him” (27), apparently the person like a Son of Man to whom the Ancient of Days commits dominion in verses 13 and 14.

Daniel could have comfort finally. Still, detail about continuing Gentile conquest, even temporary overcoming of the saints (21), would leave him in anguish for the pain they yet must go through.

Principles of prayer are these. First, prayer, as in questions here for light, is very relevant as one seeks to grasp the meaning of God’s revelation. Daniel was receiving new truth, revelation; believers today, having a completed revelation in Scripture, can pray along the same essential lines. But their inquiry is for God’s light on the revelation they study in the Bible.

Second, it is proper to go to God in earnest prayer to comprehend particular details of His plan. Third, God’s power and faithfulness guarantee that He and His people must triumph in the end, the final answer to valid prayer for insight.

Daniel 9:3–19

Prayer Answered by Prophecy

Daniel’s prayer for Israel in Chapter 9 prepares for the famous prophecy of the “seventy sevens” in the same chapter. The prayer models submission to God’s will in heartfelt confession of Israelite sin. It also is a pattern of interceding for deliverance from exile, and for restoration of the people, their city Jerusalem, and their temple. Daniel adeptly integrates details of Old Testament books such as Deuteronomy, Psalms, Jeremiah, and Ezekiel.

Daniel 9 is one of many Old Testament examples of how God can coordinate human prayer with His predetermined, sovereign plan. Coming from the man most noted for prayer among Old Testament writing prophets, the passage is all the more significant. As seen in Chapters 2, 6, 7, 10, and 12, Daniel models a servant sensitive to God’s concerns, and expends himself in prayer for the fulfilling of God’s will, His prophetic plan.

Daniel’s Alertness to Pray (1–4a)

Prayer is appropriate in this chapter, which also gives Daniel’s situation of verses 1–2, the angel Gabriel’s visit to him (20–23), and God’s answer to the prayer via Gabriel (24–27). Daniel is sensitive to his people’s need, saturated with God’s Word, sympathetic with fellow Israelites in their plight, and surrendered to God.

Sensitive to the need. Timing for this prayer is strategic in God’s plan. The first year of Darius is significant to Daniel. His peril with the lions in Chapter 6 and this prayer probably came in the same year, 539/538. By faith (6:23) he “shut the mouths of lions” (Heb. 11:33) because God shut those mouths in answer to prayer (Dan. 6:22). Daniel’s God dispatched an angel to protect him in peril, as He miraculously also answered him in Chapter 9.

The situation also is relevant to the timing in God’s prophetic program. Darius’ first year was his first year to reign over the Babylonian sector after Persia as the “bear” empire of Daniel 7 conquered Babylon, the lion. God sovereignly accomplished this, for “He removes kings and establishes kings” (Dan. 2:21). Daniel, sensitive to the momentous change—a new era—and its effect on his people, mentions the “first year” twice for emphasis. After seventy years of neo-Babylonian lordship, Daniel’s people have come to a point that provokes inquiry about God’s next move that is relevant to them.

Saturated with Scripture. The man here who prays meditates first on prophecy that expresses God’s plan. In the initial year of Nebuchadnezzar, king of Babylon, Jeremiah had forecast Israel’s subjection to Babylon for seventy years (Jer. 25:9–11). He foresaw that God would punish Babylon’s king and his nation at the end of that span (12, 13). It is relevant in Daniel 9 that the demise of Babylon’s monarch and Cyrus’ designation of Darius as his sub-ruler over Babylon was a sign that the seventy years were near their end. It was high time to seek God’s plan for His people, whose exile was expiring.

Jeremiah 29 among other things also reassured Israelites: “For I know the plans I have for you . . . for welfare and not for calamity to give you a future and a hope.” Within the seventy years, near or at their terminus, the Lord says, “Then you will call upon Me and come and pray to Me, and I will listen to you. And you will seek Me and find Me, when you shall search for Me with all your heart. And I will be found by you . . . and I will restore your fortunes and will gather you from all nations . . . and I will bring you back to the place from which I sent you into exile” (12–14).

So, in harmony with God’s will, prayer strategically fits with prophecy affirming restoration in Jeremiah 29.

Daniel is steeped in knowledge in a manner that is useful to God (1:17; 2:17–30; 4:8, 9; 5:10–16). He is alert in Danial 9 to God’s promises. He submits to the Lord and becomes an intercessor making advocacy for his people. As in the guidelines of Jeremiah 29, he commits himself to “call,” “come,” “pray,” “seek,” and “search” for God with the full integrity and fervor of his heart. Daniel makes himself available for his role in a program that God ordained, his prayer a means God uses in restoring Israel.

So, the prophet probably kneels in Chapter 9, as in 6:10, imploring God to carry out His purpose. In this he joins a band of others who prayed in submission’s harmony with God’s plans to restore Israel. The psalmist was one (80:3, 7, 19, in Heb. text 4, 8, 20). Jeremiah is another whose prayer (29:12) is in concord with restoration (12–14).

Sympathy with his people. The first person “we” (Dan. 9:5, etc.) shows Daniel’s deep involvement with and for the sake of his people. This was as Moses had prayed for Israel’s benefit at a crucial time when the people sinned in fashioning a golden calf (Ex. 32:11–14). Jeremiah pleaded with copious tears seeking the correction of his people (13:17; 14:17). The psalmists were sensitive to be often moved to such prayer (Ps. 74, 79, 80).

Daniel is painfully aware that God’s people stubbornly erect a road block against taking the direction that is God’s will. They are not repentant and do not appropriate His way to blessing (9:13; cf. Isa. 55:6, 7). Daniel rushes to the crux of concerns, acknowledging sin (4b–14). He deals thoroughly with sin before he intercedes for restoration that God can give from sin and its consequences (15–19).

Surrendered to God. The three characteristics above reflect surrender, and so does Daniel’s flint-like focus in verse 3. He says, literally, “I set my face toward the Lord. . . .” He resolutely devoted his attention, fixed his concentration.

It is “the Lord” (adonay) he seeks, a description of God that has in view His almighty authority or Lordship. This is the “Lord” Daniel often addresses in this prayer (4, 7, 8, 16, 17, 19). He combines it with elohim, “God,” the word used for God the creator in Genesis 1:1–2:4a.

That Daniel approaches this Lord and God in the humility of “fasting, sackcloth, and ashes” with a sincere heart also shows the seriousness of surrender. Daniel is not just pacing himself through a set of motions. He is inwardly in earnest, as he has been genuine in his walk with God all through the book.

Surrender also is evident in the “prayer and supplications” (3). The former word, tepillah, does not in itself always mean “intercede.” The noun or its verbal form refer to prayer in general, which can at times narrow to distinct aspects of prayer such as praise, confession, petition, and intercession. When the word refers to intercessory prayer, this is specified by a preposition such as be ad, “pray on behalf of ” (Gen. 20:7; Num. 21:7; Jer. 7:16). Used alone as in Daniel 9:3, tepillah usually means prayer in general (2 Sam. 7:27; Isa. 1:15; Dan. 9:3, 21 [noun] and 9:4 [verb]). Jonah used tepillah for petition, “My prayer (tepillah) came to Thee, into thy holy temple” (Jonah 2:7, 2:8 Heb.).

The latter word for prayer in Daniel 9:3 is “supplications,” the term wetahanunim, as in verses 17, 18, 20, and 23. It is one of several words denoting the idea in the Hebrew word hanan, “he is gracious.” It is a prayer seeking favor. Jeremiah uses it in 3:21 and 31:9 as a parallel for “weepings,” the outpourings of a soul beset by trouble, desperate to experience grace.

This brings the thought to Daniel’s confession in prayer.

Daniel’s Acknowledgment of Blame (4b–14)

First, the prayer warrior acknowledges Israel’s blame as a blot against the bright backdrop of God’s glory (4b, 7a, 9a) and confesses the guilt in comparison to that glory. He dwells on this before he makes his appeal for blessing (15–19).

He prays, using the same umbrella word for prayer as in verse 3. Then he chooses a specific word for prayer (yadah) in confessing his people’s sins (cf. v. 20 also). Confession is an implicit acknowledgment of worthiness in God and in His standards, while admitting guilt in following unworthy factors that violate His character and values.

God’s glory first (4b). Daniel first saw the guilt in the light of God’s glory. This is similar to what Jesus taught in His model prayer for His disciples. He began with God as heavenly and hallowed (Matt. 6:9; Luke 11:2). To Daniel, one title for God is adonay as articulated twice in verse 4. God is also “the great and awesome el.” Even in this, the praying man shows he is patterning by Scripture (Deut. 10:17, 21). As adonay, the mighty God, nothing was too difficult for Him, as proven by His great exploits in Egypt, at the Red Sea, and at the Jordan. He was awe-inspiring, incredible, and not to be taken lightly, but deeply respected.

He is a God of glory also as “one who keeps” His covenant, so different from Israelites who had broken their covenant. God made a covenant with Abraham and his people (Gen. 12:1–3, 7). Looking to Him as the covenant God, the priests invoked His blessing on Israel (Num. 6:22–27). Prayer pleads for Him to keep Israel as one protects a precious pupil of an eye (Ps. 17:8). Daniel knew by the authority of Scripture as borne out by his personal experience that God keeps His covenant.

Israel’s guilt in light of God’s glory (5–14). Daniel uses different terms to acknowledge Israel’s sin at least nineteen times. In verse 5 alone he reels off five verbs that own up to sin.

(1) The enormity of sin. Heaping up terms, Daniel candidly confesses serious guilt before God. He includes himself with his people by using “we.” The five verbs are these. Israel has “sinned” (hatach), “missed the mark” of God’s will, a word that reappears (5, 8, 11, 15). They “committed iniquity” (arah), or did wrong as in hideous perversions, among these David’s ugly escapade with Bathsheba (Ps. 51:2a).

Sin’s enormity is also clear in the phrase “we acted wickedly” (rasa, as vv. 5, 15). The word describes a misdeed, as when King Jehoshaphat “acted wickedly” in tolerating an alliance with evil King Ahaziah, causing God to destroy his ships as a sign of His displeasure (2 Chr. 20:35). The term also describes resistance to God’s ordinances and departing from His statutes (2 Sam. 22:22ff.; Ps. 18:22f).

Still another depiction of the sin in verse 5 is in the words “and rebelled,” as also in verse 9. The word marad is the term when Joshua and Caleb urged Israel to act on their scouting report and not rebel against the Lord (Num. 14:9). The essence of rebellion was a shrinking back in unbelief, denying God’s word and preferring their own notions. For this rebellion He shut them out of Canaan until forty years had gone by.

A fifth word for sin is rendered “and turned aside” (sur), in verses 5 and 11. It means that Israel apostatized, or veered off course from the path God showed. The word appears for a woman who turns aside to commit a revolting impurity (Prov. 11:22), and for Israel turning aside from obeying God’s word (Judg. 2:17).

These are but a few of the phrases in Daniel’s prayer showing that Israel’s sin warranted a great judgment.

The embarrassment of sin. Literally, “shame of faces” belongs to Israel (7, 8). Theirs is an open shame, a humiliation. The same expression depicts Assyria’s King Sennacherib (2 Chr. 32:21). He saw overwhelming destruction of his military personnel in one night’s visitation by God’s angel, and slunk out from Judah with shame of face.

The result of sin. Due to sin, Israel’s consequence was the “curse and the oath” (11). This was the judgment God warned He would bring for disobeying (Lev. 26:14–39; Deut. 28:15–68). Some render the idea of the two words “curse” and “oath” as “the curse of the oath,” that is, “the curse [pronounced] under oath.”

The judgment God warned about was the calamity that Daniel says “has been poured out” (natak). The word can picture a downpour (Ex. 9:33), but usually pertains to God pouring out wrath on Jerusalem (2 Chr. 34:25; Jer. 7:20), later accomplished (Jer. 42:18; 44:6).

A person schooled in Scripture could see that as God was absolutely faithful to fulfill His judgment, He will be completely faithful to fulfill His promised blessing. The same word for “great” calamity (Dan. 9:12), the term gadol, is also used for the “great (gadol) and mighty things” (Jer. 33:3) that God will bring about in restoring Israel (4–22).

Lamentations depicts Jerusalem’s awesome destruction, misery, and desperation, even to the point of parents eating their own children and bankruptcy of all temporal comforts.

Daniel’s Appeal for Blessing (15–19)

Pointing to the past deliverance (15). Daniel prays, selecting two great acts of God’s power in Israel’s history. One is the deliverance from Egypt (15), the other the doom on Jerusalem (12). He refers to the past exodus out of the land of bondage as a backdrop for future restoration, as Isaiah had done (Isa. 11:11–16).

Pleading for the prospective deliverance (16–19). The man of prayer, alert in verses 1, 2 to a turning point in God’s dealings, now intercedes by asking God to restore Israel. He bases this on God’s concern for them—they are His people (16)—and also on His compassion. What drives Daniel is zeal for the Lord to act, upholding His own interests.

(1) The basis in God’s concern for Israel. The supplicant makes his entreaty as he notes that God took the initiative. He made a covenant, and since then has maintained His plans for Israel. What God did in judgment He did in fulfillment of His word and because of His integrity, His own interests, and His own purposes. Daniel now pleads on the basis of God’s concern—for His city, His holy mountain, His people, His servant, His sake, and His temple (16, 17). The intercession begins and ends for the sake of God’s name (15, 19).

“Our desolations” are Israel’s calamities that caused heartaches (18). But the intercessor’s main focus is on God’s heartbeat. And so his prayer is aggressive for three accomplishments that will please God, be His will, and fulfill His purpose. In essence Daniel implores, “Bring back your city” (16), “Bring back your temple” (17), and “Bring back your people” (16, 19).

(2) The basis in God’s compassion for Israel. Daniel approaches the God who hears prayer (Ps. 65:2) on the basis of His righteousness (16), not that of Israel (18). His appeal rests also on God’s great compassion (18). Already Daniel has cried of Israel’s demerits, enough to sink her into depths of hopelessness. Now he flees to the steadfast refuge. God in the past has been compassionate in working good for His people and exalting His name. The prayer advocate believes that the Lord, true to what He is, will perform other comparable acts to glorify His name. For He has not yet done for Israel all that He promised.

Earlier in the book, God uses Daniel to describe His gracious designs to help Israel (cf. Jer. 29:11). After four empires subjugate Israel, the God of heaven will establish His kingdom on earth (Dan. 2:35, 44). Then the kingdom will never pass to another people (44). He will bless believers among His Jewish people in ruling as king over them and also people of faith from other nations (7:15–28).

Later in the book, God gives further assurance. He will rescue His people at a time when resurrection and reward combine (12:1–3).

As he prayed in Chapter 9, Daniel already knew God’s intent as expressed in Chapters 2 and 7. It was fitting for him to plead in light of God’s plan for the future. His logic in prayer is simple.

First, if God does let His anger and wrath “turn away” (16), this in effect will result in His restoration of Jerusalem. This is a direct reversal of the problem as the exile draws to a close. It also is plain in prophecies prior to this time late in Daniel’s life (Jer. 29:12–14; 32:26–44; 33:4–26).

Second, if God resolves the “reproach” before other peoples (16), this will entail a return to the land from which Daniel and others were taken (1:1–3). Ezekiel observed that restoration to the land would vindicate the holiness of God’s great name, causing the nations to know He is the Lord (36:20–23). God showed His reputation when He restored Israel from Egypt (Dan. 9:15). Now, again, He will be glorified by a restoration. The stakes are high, with His honor on the line. Moses prayed, pleading God’s honor (Ex. 32:11–13). Daniel does the same with great passion.

Third, the prayer grasps for a solution to the problem of seventy years away from the land. Daniel knew that the same passage which predicted the seventy-year duration of desolation was just as clear to assume an Israelite re-entry into her land (Jer. 29:10–14). The return would presumably be just as literal as the expulsion and desolations. So, Daniel naturally prayed for this phase of God’s will.

Fourth, Daniel sees the best solution for a return of His people as based on God’s compassion, not human merits. God initiated the covenant in grace (Gen. 12:1–3, 7). He often reaffirmed His promise, even when His people had failed (e.g., Gen. 13, 20, 21; Jer. 30–33). He ratified the covenant by walking alone between sacrifices Abram laid out, while Abram slept (Gen. 15). By His own life, He would fulfill the covenant. Later He made a covenant with David (2 Sam. 7:12–16). In this He verified that even though His people failed and had to be disciplined, He would not break His own promise (Ps. 89:30–37).

Fifth, Daniel’s fervency for God to “listen” (sama) to his prayer (17) agrees with God’s avowal to remember His covenant even when Israel was in exile by not destroying them (Lev. 26:40–45). It also accords with what Solomon prayed would be the response of God’s people in exile (2 Chr. 6:36–39). And God had directly promised to “listen” to prayer by the exiles (Jer. 29:12, also sama) and reinstate Israel to her land.

God’s concern also extended to the temple:

First, God’s face shining on the temple (Dan. 9:17) implied His restoring it, too. Such a connection is confirmed by Ps. 80:3, 7, 19 [Heb. 4, 8, 20]. Second, it is in the interests of the Lord Himself, for His sake (17), that He restore the temple. God needed to restore it to uphold His very honor, as in Ezekiel 36.

Now that Daniel’s prayer has ended in verse 19, God sends an angel, Gabriel (20–23), to encourage the intercessor with the answer (24–27).

God’s Answer in Blessing (20–27)

The angelic messenger (20–23). Gabriel appears, as he did in Daniel 8. He gives assurances (22, 23) of insight and understanding into God’s program and also of the esteem in which God holds Daniel as “a precious treasure (hamudah).” The word can be rendered, “one of precious qualities.” Daniel abounds in traits that please God: purity (1:8), humility (2:9), righteousness (4:27), selflessness (5:17), dependence on the Lord (2:17, 18), integrity (6:4), and consistency (6:10). He is persistent (10:2, 3), sincere (Chap. 9), earnest (9:3), saturated with Scripture (9:4–19), and involves himself for others’ sakes (Chaps. 2, 4, 5, 7–12). God’s high regard shows His willingness to answer Daniel’s prayer (cf. Isa. 66:2).

Not only does Gabriel bring assurances, but an admonition (23). He exhorts Daniel to pay attention to the prophecy and gain insight. God could say this to any believer.

The answer giving God’s aim (24–27). God’s answer to the prayer covers the same definite areas about which Daniel was specific.

Verse 24 sums up the good status to which God will restore Israel. The prophet mentions “your people,”“your holy city,” and the temple, “the most holy place.” The verse also is particular about six aspects in God’s future work for Israel. They describe God’s resolution to deal with sin and His provision of righteousness.

Through “the anointed one,” the Messiah (25), God will implement the facets of blessing. According to verse 26, the Messiah will be “cut off,” presumably in death as in the four gospels. The reference to the event of His death carries the time line far beyond restoration of Israel in the days of Ezra and Nehemiah. Other parts of Daniel’s book reveal more details of what the Messiah will be and do. From the twentieth century vantage point we see how these details fit with a second coming of the Messiah.

He will come as a “stone” and catastrophically pulverize Gentile kingdoms who control Israel (2:35, 44; Luke 20:18). This naturally means conquest of a military and political nature. It can be as literal as empires subjecting other empires in the context of Daniel 2. It is not just spiritual control. The Messiah also is depicted as “one like a son of man coming on the clouds of heaven” (7:13, 14; cf. Mark 14:62; Rev. 1:14; 14:14). As such He is linked with humanity but also with the heavenly, and does what God does in other passages.

This is to say that cloud imagery linked with a person is a description of divine presence and authority. God makes the clouds His chariot (Ps. 104:3), and comes in a cloud (Ex. 34:5). At least seventy times God is associated with a cloud (as Ex. 13:21; 2 Sam. 22:12; Ps. 68:34). The New Testament also connects the Son of Man with deity, as a figure from heaven (Matt. 24:30; 26:64; Mark 14:62; Rev. 1:7).

God’s answer to prayer provides encouragement about restoration and rebuilding. The temple would be rebuilt during Ezra’s service, but in the panorama of the entire prophecy even more finally in the Messianic Kingdom after the Messiah’s second coming (cf. Ezek. 40–47). The city also would be rebuilt as in Nehemiah’s era. Time has made reasonably plain that the perspective of Daniel 9:24–27 spans centuries far past Ezra and Nehemiah and extends to the final restoration when “everlasting righteousness” has its complete display.

The broader perspective here reaches to the same goal as end-time fulfillment for the reach of Daniel’s writings in other chapters. They extend to Israel’s complete deliverance from other nations and full possession of spiritual blessings (2:44; 7:15–28; 12:1–3, 13). The promised kingdom of Israel’s blessing, prophesied but also an answer to prayer, will fill the earth (2:35). The perspective even spans to the time of resurrection and final reward (12:2, 3, 13). This all integrates with the Messiah’s second coming and a kingdom following that.

Such a panorama of events harmonizes with other prophecies in the Bible. God will finally restore Israel to its land, with blessings greater than any historical work so far realistically has produced (Jer. 33:4ff.; Ezek. 36:16–38).

The first sixty-nine “sevens” (Dan. 9:25), each “seven” most defensibly composed of years, are the early part of the process that will issue in Israel’s good. The span covers the interval until the ministry of the Messiah, the Lord Jesus Christ, and His death. The seventieth “seven” of years (seven years) best fits after a hiatus of time between the first and second advents of the Messiah. The covenant confirmed in that seven-year period is difficult to equate with the new covenant that Jesus inaugurated (Luke 22:20), which is in no way linked with seven years, but is eternal (Heb. 13:20). Also, the “he” mentioned in Daniel 9:27 is more likely the “prince” of verse 26 (not the Messiah), for the “prince” is the nearest antecedent of the pronoun. He is a prince (ruler) rising from the fourth empire, the Roman (Dan. 2, 7); he will bring desolation to Israel immediately before and leading up to the second advent. Further, the panorama of Daniel 9:24–27 more probably agrees with the goal point in Daniel’s other prophecies (Chaps. 2, 7, 12). All reach on to the second advent and beyond.

This harmonizes with other Old Testament passages that speak of God installing His king over Israel and the world (Jer. 23:4–8; Ezek. 34:11–31; Zech. 14:1–3, 9). The New Testament supports this anticipation, for it points on beyond the Messiah’s crucifixion (cf. Dan. 9:25) to His second appearance (Mark 14:62; Rev. 1:7; 19:11ff.).

So, the answer to Daniel’s prayer sums up facets in God’s full restoration. These bring comfort to Daniel’s people, while another part of the book shows that God includes Gentiles also as recipients of blessings (7:27).

Daniel in prayer makes himself a servant available to participate in what God wants to do. God has crafted a plan from beginning to end (Isa. 46:9, 10) and declares His designs to work welfare for Israel (Jer. 29:12–14). He permits men the privilege of laboring together with Him by yearning and praying for the same wonderful ends (Jer. 29:12; 33:3).

Principles for prayer are quite abundant in Daniel 9. Only the main ones can be mentioned.

(1) Powerful prayer can flow out of saturation with God’s word (2).

(2) Resolute availability for prayer sets itself for a face-to-face experience with God (3).

(3) Humility is a hallmark of effective prayer (3).

(4) Relevant prayer is direct, not “beating around the bush.”

(5) Aroused prayer can perceive such an importance or priority to seeking God’s will that the quest is more vital than food.

(6) Prayer can mingle a variety of aspects, as Daniel illustrates: confession (4, 20), praise (4), intercessions (3, 15–19), and affirmation (7, 9, etc.).

(7) Prayer tempered by repentance has clout at the throne of God.

(8) Sensitivity to God’s character (what He is like) is a key in triumphing prayer (cf. 4, 7, etc.).

(9) The serious business of prayer is hard work and can drain one down to extreme weariness (21). Or it can leave the petitioner feeling refreshed as an athlete after a workout and shower. Serious prayer makes no room to duck out by trivial excuses or to be soft so as to pamper the self.

(10) Unselfishness is vital in prayer, as in Daniel’s effort. He does not gratify greed, but is sacrificial to secure blessing for his people.

(11) Expectancy by faith is crucial in prayer (4). Daniel senses stability in the anchor that God’s covenant-keeping compassion provides.

(12) Real prayer is to God (3, 4). It is not an inner soliloquy addressed to oneself, getting in touch with the innermost being or with fancied godhood. And it is not spoken to impress others so as to win plaudits.

(13) A prayer warrior who has power on high is strategic, informed, on the greening edge, relevant, up to date (1, 2).

(14) Prayer needs to be personal, to “my God” (4).

(15) Prayer should flow with a driving urgency, pressing but not rushing God in disrespect for His timing (19, “do not delay”). God reads the heart attitude, for by Him “actions are weighed” (1 Sam. 2:3) and He knows all the thoughts (Ps. 139:1–4).

(16) Prayer can be repetitive, if repeating things is a part of sincere passion to honor God’s interests, not a meaningless, manipulative ritual to try to bluff and impress God.

(17) Effective prayer needs to be specific with regard to all things, for instance, confessing sin. Daniel uses many terms to zero in to the very issue.

(18) Prayer with clout comes out of servanthood and submission reflecting the servant heart. Notice “his servants” (6, 10), “Moses the servant of God” (11), and “thy servant” (17).

(19) Momentous prayer is not in isolation but relation. It is part of a context, a fabric, a pattern, a consistency, a walk, an overall life. One can go through the Book of Daniel and note the numerous instances of a man whose entire life was open to be used by God, available to do His will.

(20) Prayer needs to be kept brief, to the point, where possible. One can pray a long time, as Jesus did all night (Luke 6:12), but still, in whatever the prayer touches on, converge to the issues. All of Daniel’s famous prayer here can be said in a few minutes at most. This may be a boiled down articulation of his prayer vigil.

(21) It is wise to pray in a well-thought-out way. Then one’s prayer issues into a meaningful flow, as Daniel’s, which makes so much sense.

(22) Ardency or fervency is important in praying. One needs to be on guard against simply pacing the life through the motions, apathetic, stiff as wood, mechanistic. Living dynamic is needed in place of frigid deadness. Pray in a way aroused, not asleep, lifted and not lifeless, empowered and not embalmed. Psalm 119 shows many details about even asking God to infuse His quickening power.

(23) The focus in true prayer is not on striking a pose but on speaking a passion; not on stance but substance. Daniel, though, had a custom of praying while kneeling (6:10), a habit that need not be binding. His visions came while he was in various postures: reclining (7:1), standing or falling prostrate (8:17–18), even on his face (10:15), and so on.

(24) Mighty prayer is prevailing, successful. Here, God issued the word commanding His angel to give Daniel the answer. One of the most famous passages of prophecy in all of Scripture is a result. One need not be prominent before men, as Daniel was, to gain very great answers to prayer. Big answers often come to people who are relatively unknown, but well-known to the God who hears.

(25) It is healthy to be balanced in prayer. Here, Daniel is concerned both for temporal blessings (restoring the city, temple) and spiritual assets (compassion, forgiveness).

(26) Answers to prayer can come quickly, as in part in the same afternoon here, or after a long time as the final answer to the prayer here will come.

(27) It is good, in prayer, to see things from God’s standpoint. Pray in view of His loving-kindness (4), His commandments (5), what was spoken in “Thy name” (6), and so on.

(28) Prayer is not answered only because of God’s glory and covenant faithfulness according to His will. These are important. But God also figures into prayer the importance of a prayer warrior being “precious” (23). It is an honor to be a channel God can use and commend.

Daniel 10:12, 16–19; 12:8

Strengthening and Further Questions in Prayer

All of this section forms one composite whole. Daniel’s vision (10:1) leads into his confessing weakness, receiving angelic encouragements and revelation, and a question seeking further light on God’s plan. In the section, prophecy relates to Israel’s subjection to Gentile powers, then its ultimate restoration.

The Preparation of Daniel (10:1–19)

The seeking of God (1–3). Prayer is first expressly apparent in verse 12, yet this refers back undoubtedly to Daniel’s mourning (2, 3).

The time of the prayer is in Cyrus’ third year, 537 B.C. It also goes on for twenty-one days (lit. “three sevens, or weeks, of days”), a long period of intense seeking to grasp God’s will. The place of the vision is the Tigris River some miles from Babylon. Daniel’s fasting is evident.

The fasting and mourning suggest prayer, which verse 12 confirms. Often in Scripture mourning coordinates with prayer (Ezra 9:3; Neh. 1:4–10:1). Fasting, mourning and prayer are linked in Daniel 9:3. In Jeremiah 14:2, mourning leads to prayer for help. Joel 1:13, 14 combine mourning and prayer, and Joel 2:12–17 brings together prayer’s confession of sin and pleading with God to turn and bless. Hezekiah mourned in sackcloth and prayed for God’s help to defeat the Assyrian threat (2 Kgs. 19:1–14). Fasting, mourning and prayer intermesh often (Judg. 20:26, 27; 2 Sam. 3:31–39; 12:16).

Not only this, but Daniel 9 has many parallels with 10–12, suggesting that Daniel’s experience was similar in the two cases.

Daniel 9

Daniel 10–12

Prayer

Prayer

Mourning

Mourning

Humbling self

Humbling self(10:12)

Setting his attention (9:3)

Setting his heart (10:12)

Angel responded (10–23)

Angels responded (10:5ff.)

Desire to understand (22)

Desire to understand (10:12)

Fasting (3)

Fasting (10:3)

Weariness (21)

Weariness (10:8, 16–19)

Prayer in seeking God, then, is obvious.

The seeing of God’s revelation (4–19). (1) The revelation by the angel (14, 15). Daniel beholds a “man,” probably not the second person of the trinity, as some propose, but an angel radiantly glorious (cf. Rev. 18:1). Daniel alone saw the vision, and others in his party scampered to hiding places in fear. An angel compliments Daniel for being of high esteem (11), as the angel did in 9:23, and promises help to understand God’s Word. He mentions spiritual warfare between an evil angel (prince) and good angels (13, 20), and the delay this conflict caused in answering Daniel’s prayer (13). Another good angel, Michael, had come to assist the angel speaking with Daniel. These had gained the victory against the evil effort.

(2) The realization of weakness (16, 17). Daniel acknowledges to the angel his anguish and weakness in feeling drained. He is praying directly in this, humbly open about his unworthiness to speak with a messenger from God.

(3) The readiness for God’s Word (18, 19). The angel prepares Daniel for the revelation, enabling him with strength. He commends him as a person of high esteem in God’s appraisal, and encourages him to respond with courage in place of fear. Daniel then prays, inviting revelation and acknowledging new strength that invigorates him.

The Panorama of More Immediate Gentile Rule over Israel (10:20–11:35)

This prophecy, as the prophecy of the seventy weeks (9:24–27), is, in its context, a response to prayer.

General comments (20, 21). The angel asks if Daniel grasps why he has appeared to him. It is evidently to reveal God’s plan concerning Daniel’s people, Gentile powers that hold them in subjection, and finally triumph. Daniel may at first have understood only that he was to receive revelation relevant to his people, as in Chapter 9.

Angelic warfare would persist as angels were behind the movements of empires and changes in national dominion, the good angels working God’s will (cf. Ps. 75:6, 7; Dan. 2:21). God’s prophetical will composed in “the writing of truth” His plan that He would surely bring to pass (10:21).

The dominion of Persia, Greece and subsequent powers (11:1–35).

In answer to his prayer, Daniel receives from the angel detail that God will usher to fulfillment. Persian kings would continue (11:1, 1), then a Grecian king Alexander the Great (3), and Grecian rulers after Alexander in their four great parts of a divided empire (4–20). In one of these four sectors of the Grecian sphere, the Syrian, an intense persecutor of Daniel’s people would wield control (21–35). Antiochus Epiphanes IV fulfilled this in 175–164 B.C.

The Picture of Final Trouble and Blessing (11:36–12:13)

Still asserting God’s sovereign plan but also answering prayer, the angel informs Daniel of eventual steps in bringing triumph for God’s people.

A long leap in prophecy occurs in Chapter 11 between verses 35 and 36, evidently. The perspective jumps on in a flash to the final times many centuries after Antiochus, when the Antichrist, who is in many ways like Antiochus, heads the Gentile onslaught. This later leader is a further description of the “little horn” of Chapter 7 and “prince yet to come” in 9:26, 27. He also is the military tyrant in certain New Testament passages (Matt. 24:15; 2 Thess. 2:3–12; Rev. 13:1–10). He pursues his career in the years immediately leading up to the second coming of the Messiah.

That a long span occurs right before verse 36 becomes apparent in several ways. First, two time references in verse 35 carry the perspective on in a sweep to final times. Second, details of 36–45 were never realistically fulfilled in history. Third, the time in 12:1 shows that the final time had already come to be in view somewhere in Chapter 11. Such a time immediately links with the closing verses of Chapter 11, and in Chapter 12 is a time when final events such as resurrection and reward occur (vv. 2, 3). Verse 11:35 is the most convincing place for the jump to the final time.

The Antichrist, as the willful king, invades Palestine and Egypt, then returns to Palestine to contend against a new threat (11:40–45). God brings about his doom near Jerusalem (45; cf. Rev. 19:20).

When the willful king invades, it is a time of unprecedented tribulation for Daniel’s Israeli people (12:1). But God will rescue them (cf. Zech. 14:1–3; Rev. 19:12–21). After God defeats the willful king, or the Antichrist, He will bring about resurrection and give reward (12:2, 3). One example of this will be Daniel personally (13).

The angel tells Daniel to conceal these words of revelation for safekeeping and bring the book to an end (sealed up) until the time when the fulfillment will occur (12:4). This does not mean that nobody will have access to the revelation, for the Book of Daniel would undergo much study. It does mean that Daniel was to finish the book and let it await the time when God would fulfill it.

In 12:6, 7, Daniel overhears an angel telling another angel that when the final time (11:36ff.) arrives, it then will be “time and times and half a time,” three-and-a-half years, until the consummation. The end-time would be evident in the persecution shattering Daniel’s holy people, and God bringing events of triumph to fulfillment.

Daniel prays again, not grasping all of the picture. He asks (8), “My lord, what will be the outcome of these events?” It would appear that the angel has already revealed sufficient detail to make the outcome generally clear. Triumph for God’s people is sure, in contrast to judgment certain for the wicked (12:2, 3).

Now, the angel guides Daniel to go his way; yet further revelation is given in answer to his prayer. Two groups are distinct. The godly will be refined and understand, and the ungodly persist in sin and not be perceptive to the things of God’s plan. From the time that the regular sacrifice is abolished and the desolating abomination intruded in the temple (cf. 9:27; Matt. 24:15) 1,290 days will transpire. The three-and-a-half years (12:7; 7:25) will be 1,260 days, the 1,290 apparently a month of extra time allowing for God’s mopping up actions in judgment. Then the 1,335 days of verse 12 extend the same period still another forty-five days. These are related to God blessing the godly, who trustfully wait and are preserved to enjoy that blessing. In other words, the 1,335 days go on to cover the time until God brings in the very kingdom blessing Daniel has already prepared his readers to anticipate (2:35, 45; 7:13, 14, 27).

“Blessed” pertains to the righteous as in 7:27, those who have served and obeyed God. God rescues, resurrects, and rewards His people (12:1–3).

Daniel individually receives personal assurance of a blessedness to expect (13). The angel counsels the praying man to go his way to the “end,” that is of his life. Then Daniel will enter into rest after death, and eventually rise again in resurrection (one of the godly in v. 2). When he rises at the “end” of the age, he will gain his “allotted portion,” the reward God equitably deems fitting for him in the kingdom. One thinks of the principle that Paul later teaches for individual degrees of reward (1 Cor. 3:8). What is true in Daniel’s individual case is, in principle, what is also true for others among the godly, who are to rise and receive reward (2, 3).

Now, which principles of prayer are evident in Chapters 10–12? First, Daniel was intensely involved to discover what was in God’s Word, and other believers ought to be aroused to find this out diligently also. Daniel received revelation; those with a completed Scripture receive enlightenment on the revelation anywhere in the Bible. As Daniel was willing to fast and mourn, seeking God in a godly zeal, others also should attach high value to serious prayer to grasp God’s purposes.

Second, even when an answer to prayer is delayed (13), God is able to bring the resolution in His timing. Believers ought to wait patiently, and not give up easily. Third, it is appropriate to admit weakness in God’s sight, and God is ready to impart strength to receive His Word (17–19). Fourth, it is fitting to ask God pertinent questions for light, and then be submissive to His Word that supplies the answers. God considers these adequate (12:8). Fifth, those who take God and prayer seriously have a bright outlook in blessing that is God’s guarantee.

Prayer in Hosea

Introduction

For its fourteen chapters, the book refers rather often to prayer, nine times.

The Author and Date

Hosea identifies himself as the writer immediately (1:1), and also soon after (3:1–3). His name means “salvation.” When he writes is pinpointed in the opening words as in the days of the northern kingdom’s Jeroboam II and four kings of Judah, namely Uzziah, Jotham, Ahaz, and Hezekiah. Jeroboam died about 753 B.C., and Hezekiah ascended the throne in 715. So Hosea’s writing comes during the span of 760–710. He may have begun his writings in the earlier part of that time since Jeroboam is to be judged in “a little while” (1:4).

The Background

Hosea began to serve when Israel plunged recklessly toward its “zero hour,” a reckoning for long-continued sins that would come in the Assyrian conquest of Samaria in 721. He lived to mourn people of the beloved ten tribes slain or taken into exile, as would be Jeremiah’s grief for Judah in 586.

Jeroboam II extended the prosperity of his father Joash. He recovered Damascus which earlier belonged to David and Solomon (2 Sam. 8:6) and conquered Hamath the Great, a Hittite stronghold (Amos 6:2), which had thrown off the yoke Solomon imposed. During part of Hosea’s ministry and that of his younger contemporary Amos, the northern kingdom enjoyed peace. Luxury reigned, but poverty was a hardship for some (Amos 8:6). The rich exploited the poor by injustices such as manipulating market scales.

Spiritually, idol objects infested the land. Earlier, Jeroboam I had constituted idolatry the official worship of the north with a golden calf at Bethel and another at Dan (1 Kgs. 12:28–33). Idolatry had become more rampant by Hosea’s day (4:12, 17). A lack of repentance, which Hosea calls for Israel to show (6:1–3; 10:12; 14:1–3), was leading on to Assyria’s destruction of Samaria and deportation of Israelites (cf. 2 Kgs. 17) in 721.

The Theme and Outline

Choice selections from Hosea’s preaching (4–14) are based on the tragic heartbreak in his own home that illustrated Israel (1–3). His wife Gomer as a sinning, faithless wife, and Hosea as a faithful husband portray Israel as a faithless wife and the Lord as a faithful husband. The prodigal wife pictured the prodigal nation.

The theme is, in brief, Israel’s unfaithfulness to her husband, the Lord, the coming judgment because of sin, but eventual restoration in the future Messianic Kingdom.

An outline that captures the movement of thought is:

I.   Personal Affliction: The Prodigal Wife (1–3)

II.  Prophetical Amplification: The Prodigal Nation (4–14)

A. God’s Indictments of Israel: The Guilt of the Wife (4–13)

B. God’s Invitation and Impartation to Israel (14)

1.  The invitation (vv. 1–3)

2.  The impartation (vv. 4–9)

Now the spotlight can turn to the book’s references to prayer.

Hosea 4:12

Prayer that is Futile

Prayer to a wooden idol is vain and can afford no hope.

Israel’s Revolt against God (1–11, 13–19)

Leading up to prayer in verse 12, the passage shows God’s case against Israel. It can be summed up in two points.

The vacuum of spiritual values (1). The Lord sees no faithfulness, kindness, or knowledge of Him. In fact, as verse 6 defines, Israel has rejected the knowledge of God and suffers from an emptiness in knowing Him.

The vices against spiritual values (2–11, 13–19). What does Israel put in place of rightly knowing God and the difference He can make? The context is full of sorry substitutes. These are:

(1) Words of a sinful nature, such as swearing (2).

(2) Attitudes of deceit (2) and feeding on self-indulgence (8), such as in guzzling wine (11).

(3) Acts of physical damage and defrauding others of true freedoms (2, 14). Murder, stealing, and adultery are rampant.

(4) Worship of idols (11–13, 17), clarified in 4:12 as a spiritual departure from the Lord analogous to Gomer’s unfaithfulness toward Hosea in Chapters 1–3.

Israel’s Resorting to an Idol (12)

Three phases of sin show the abominable nature God sees in the sin.

Their consultation of an idol. Prayerful seeking of blessing is the essence. The people seek guidance from a lifeless idol, a man-made object of wood. Isaiah 41–48 gives many arguments on the futility of going to a lifeless god that cannot help. The very opposite of seeking God in prayer is the tragedy.

Their confidence in magic. Israelites use a wand in a type of reliance on magic or superstition to gain assistance.

Their capitulation to harlotry. In a sense this enlarges on the first point. Idol-worship is harlotry in a figurative sense. Here a complete devotion to idols is in view, shown in attitude and also in action, in disposition and in deeds. Idolatry has become the be-all and end-all of their trust, showing the vacuum of spiritual understanding.

Principles for prayer readily grab the attention. First, a proper prayer life depends on the Lord for all things in sharp contrast to a religion that is void of God. It is folly to rely on phony gods that can offer no real help, but wisdom to pray trusting in the living God. Second, the more one’s prayer tone is as it should be before God, the more the life can bloom in traits of godly reality. The opposite is pathetic. For the farther a person drifts into trusting things, not God, the more life gravitates to notions that only deceive in a dead end.

Hosea 5:14–6:3

Seeking God

Real seeking of God is, at its center, coming to Him in prayerful desire to live vitally in His presence and will. Many passages of Scripture show that drawing near to Him involves communication in prayer (Job 5:8; Ps. 22:26; 27:8; 3:1; Isa. 55:6; Jer. 29:13; Dan. 9:3). Openness to God in a proper sense is the issue before Hosea’s hearers here.

Seeking Him in Prayer (5:15a–6:6)

A basic problem with priests, king, and all of Israel (1) was its need to hear, really be attentive to receive God’s Word and obey Him. Since they did not hear aright, their efforts now to seek Him will gain nothing (6). This sounds like the prayer problem later in James 4.

His remoteness (5:15a, 6:6). They will not find Him, for He has withdrawn from them. They had drifted deeply into sin, and had not returned to Him (4), so His reaction is fitting.

His requirement (5:15b). God must keep at a distance from Israelites until they are ready to respond to His grace (cf. covenant kindness, 10:12) in two ways.

(1) Confess sin. The context shows some examples of their sin: spiritual harlotry in a worshipful love fixation on idols (3), also producing illegitimate children via sexual escapades (7), following man’s errant counsel (11), and depending on other nations to give them safety (13).

(2) Come sincerely. In this they will be truthfully seeking God’s face. As is often the case, being in difficult affliction will precipitate some to seek Him earnestly. This was illustrated time and time again in the sin and repentance cycles of the judges period.

Their reality some day (6:1–3). Hosea tells his people the way to seek the Lord in a sincere spirit, as at the end of 5:15. This integrity is in contrast to the insincere, phony attitude of verse 4. There, they come with skin-deep loyalty that quickly vanishes as the morning mist and the dew.

(1) The compulsion to repent before God (1a). The right approach is to “come” to a gracious God and “return” to Him in repentance as in Isaiah 55:1, 7.

(2) The confidence to rely on God’s grace (1b–2). God has judged for sin in that He has torn and wounded (4:14). But as the great physician He will heal, bandage, revive, and raise them to spiritual health. His purpose is that they might live before Him, apparently in fellowship.

Revival after “two days” and raising up on “the third day” have attracted many interpretations. Hosea probably is using the days to depict a short time, the promptness of restoration when they come to God in real repentance. This in principle was true in some measure in the time of Ezra when Israelites returned to renew worship in Jerusalem (so Calvin). But the principle will be fulfilled more in its complete intent in Israelite restoration to the Messianic Kingdom (Ezek. 36:15–27; 37:14). The three days are an idiom for a short period as Jesus shows in Luke 13:32, 33 in another connection. Once Israel genuinely repents (Hos. 6:1), the Lord will respond speedily in merciful deliverance.

In addition to the Luke 13 analogy on time, the context supports this explanation. The Hosea verses contrast opposites: Israel is turned away from God, and the call is to come and return; God has torn, but will heal, bind up, revive, and raise.

To refer the days to the resurrection of Jesus after three days does not appear to fit Israel’s repentance naturally here.

(3) The courage to reciprocate with God (3). Hosea urges his countrymen, along with himself (“let us”), to press on to know the Lord. He refers to knowing Him in a way that is intimate, vital, and genuine, as Paul does (Phil. 3:10). The courage to relate to God authentically is what Hosea also develops in 10:12 and 14:1–3.

With the exhortation to meet God this way, Hosea paints two pictures to encourage his people about possible blessings.

a. First, God’s response to real repentance will be sure and shining as the breaking of sunbeams across the morning landscape. The Lord is certain to bless, and what He gives will burst forth with light on their lives (cf. Isa. 60:1).

b. Second, God’s reaction will be sufficient in supply, like refreshing rain in the springtime that rejuvenates the earth. The spiritual kind of rain He brings is a shower of blessing in righteousness (10:12), compassion, and pardon (cf. Isa. 55:10, 11).

This is the way life can be, and it will be the reality when Israelites respond to the Lord in the future Messianic Kingdom. But as for Hosea’s own day, God shows the insincerity that keeps people aloof from Him (4). So, He follows through with judgment (5).

Now the spotlight can center on prayer principles. First, prayer has its reality, not emptiness, only when it is sensitive to meet God sincerely. The God of truth will always turn aside a mere façade. Second, prayer for those who have been estranged from the Lord must begin with repentance from sin and a legitimate desire that means business with Him (6:1; cf. 1 Thess. 1:9). Third, repentant prayer in light of God’s covenant graciousness can advance with confidence that He will bless. He wants to heal, bind, revive, and raise up. And His provision is as the light of dawn and refreshing of rain. Fourth, God responds to genuine repentance readily, in short order.

Hosea 7:14

More Insincere Prayer

A spurious kind of prayer can be rife in lives that experience characteristic failure before God.

Israel’s Cry is False Before God (14)

Prayer, when hampered by cherished sin, does not have the ring of reality.

Their motives are selfish before God (14). They do not cry to God from their heart, not in sincerity that truly longs for Him and His way. But they do mouth sinful prayer (cf. Prov. 15:8, 29; 28:9), wailing over their miseries as they lie on their beds. They are concerned over their sentence, not their sin, so as to break with the sin that caused the grief.

Their movement is spurning toward God (14). They “turn away from Me” here, and in verse 13 “strayed from Me,” “rebelled,” and “speak lies against Me.” Verse 15 says they “devise evil against Me,” and turn but not upward. In fact, the passage adds, they are “like a deceitful bow” in that they are warped and cannot be counted on to thrust arrows that are to the target, godliness.

A bit later, in 8:2, 12 the problem is diagnosed according to the people’s rejection of God’s Word. Verse 12 says, “Though I wrote for him (Ephraim) ten thousand precepts of My law, they are regarded as a strange thing.”

Israel’s Characteristic Failure Before God (7:1–13)

As in many parts of the book, the passage describes the multi-faceted sins that loom as roadblocks to Israel’s blessing. Hosea mentions the break-in of a thief and bandit raids (1), the titillating heat they feel in pleasurable adultery and gratifying wine-guzzling (4, 5), plotting (6), compromise in relying on other nations (8), and senselessness (11). In all this saturation by sin, Israel does not repent before the Lord. They are not of a repentant mind to break with fondled sin and seek Him (10).

What can be said as to any prayer principle in this case? Only one is singled out. In prayer God honors, the person must sincerely long for God and His will. Acceptable prayer is from the heart fixed on God. Pure prayer seeks God and not indulgence to pamper self, such as in getting grain and new wine. James also underscores asking in loyalty to God and not praying amiss by aiming at gratifying selfish human greed (James 4:2–4).

Hosea 8:2

Prayer that God Reads as Phony

Hosea has much to say of fakery in prayer, as earlier and here.

A False Cry in Prayer (2a)

Israelites lift their appeals (“cry out”) to God, but these are bogus. They claim what is a lie, and by Him actions are weighed (1 Sam. 2:3) as He has total perception of words and motives (Ps. 139:1, 2). They come with their phony intimacy, spinning out nominal words, “My God, we of Israel know Thee!” God’s reaction must be, “Get real!”

A False Condition for Prayer (1, 3, 4, etc.)

They do not really “know” Him. What they actually know is how to reject His good values (3), to rebel against His law (1), and to neglect it (12). They do intimately know their idols (4), as the craftsman’s calf at Samaria that God will break in pieces (6). They know false lovers like the Assyrians whom they have courted in alliances to profit from safety (9). Prayer driven by such falseness cannot have potency with God.

They fritter away their lives on trifles that leave no substance, no base, for life and growth. Their whole condition is counterfeit, their welfare snatched and gone with the wind (cf. Isa. 64:6). “For they sow the wind, And they reap the whirlwind” (Hos. 8:7). Even the nations to which they resort seeking help hold them in contempt, as a vessel in which no one delights (8).

How can they cry sincerely to the only One who can help, yet insist on plunging headlong on their way to ruin (1, 13, 14)?

Principles rise as signposts out of the wreckage. First, true prayer as God entertains it is married with His Word which tutors one in the guidelines of it. Rebel action against God’s Word here (1) blasts away the foundation for praying acceptably in verse 2 (cf. Matt. 7:24–27). Second, God knows the difference between those who call Him “My God” in truth and those who parrot empty words with a lying claim about devotion. Third, prayer wasted because of harbored sin works great forfeiture. The wasters lose showers of blessing that God would delight to pour forth. The passage intimates privileges Israel squanders—keeping the temple intact (1), all the “good” God could bring but they are bypassing (3), security from enemies (3), plenteous crops (7), freedom from exile (13), and seeing their cities stand (14).

Hosea 10:12

Another Appeal to Seek God in Prayer

Hosea is clear about sin that hurts Israel, then speaks of the seeking in prayer that can offer hope.

The Sin that Hurts Israel (1–11)

Two emphases can sum up this background leading to prayer.

Fruit is only of self (1). Israel is pictured as a splendid vine (cf. Isa. 5). But instead of producing fruit for the Lord, the people bear corrupt fruit (cf. Isa. 5:1–7) only to further their own ends. This bogus lifestyle is in idol-worship, immediately mentioned, and in “the fruit of lies” (13).

Faithlessness in anything of worth. The problem is rooted in a faithless approach toward God (2). They trust in their own way and their own sufficiency, such as in their military defenders (13). The people are without God, have no confidence in their king, and depend on worthless oaths (4). Their idols can only disappoint, never help, and will finally be swept away (5, 6). Samaria’s course rushes toward the brink of doom that invaders will bring (7, 10).

The Seeking that Offers Hope (12)

Prayer comes into the picture, as in the call to repentance in 6:1–3 and 14:1–3. Hosea strikes his appeal by pressing three analogies and a challenge for a valid seeking of the Lord. But finally, sadly, he admits the people’s abandonment to pursue a sinful path that can only lead to hurt, not hope.

The analogies. Hosea utilizes farming scenes—sowing and reaping, and plowing—to picture a quest of God’s blessing.

(1) A sowing that aims for righteousness. This is what Israelites need. Faith in doing it, and dependence on God’s power through grace, are taken for granted. The intent should be to reverse the life pattern from corrupt fruit to fruit that is righteousness. This is in sensitivity to obey God’s Word which is rich with principles of godliness, the Word they are rebelling against (8:1).

(2) A reaping in accord with kindness. This will require a sharp U-turn in the way they live. For the book spells out many examples of exploiting others unkindly to gain selfish ends. If they sow in God’s values, they can reap the harvest in His values, summed up in loving, compassionate kindness. This is God’s own character, His covenant kindness (Heb. word hesed). And the fruit that pleases Him will be in the same priority.

We now know this. Paul makes clear in Galatians 5:22, 23 that such fruit is “the fruit of the Spirit,” a supernatural product. His enabling accomplishes it true believers.

(3) A plowing that breaks up sinful ways. Hosea uses a word twice that means “break up, freshly till.” A custom is behind his point. Break up the clods of dirt that have been overturned in plowing but are chunky and hard, unfit as yet for sowing. The aim is to soften soil, and smooth and level out a field (Isa. 28:25). The prophet’s words are, literally, “till (verb) your untilled ground (noun),” meaning the “soil” in a figurative sense, the lives out of which new, good spiritual fruit can come. Jeremiah 4:3 uses the same word to paint the same basic picture for Judeans.

Having given the analogies, Hosea quickly urges the aspiration the Israelites are to have.

The aspiration of it. It is time to do so, so they are to “seek the Lord. . . .” His thought appears to catch up two facets in a unity.

(1) Seeking the Lord, referring to pursuit of Him. Psalm 42:1 is an example. As the hart pants after the water courses, the psalmist’s heart longs after God. For his supply and his all-in-all are in Him.

(2) Seeking the Lord’s righteousness, His will, that is, producing to reflect the values He gives. For those Hosea addresses are to wait, that is, trust, “Until He comes to rain righteousness on you” (cp. Isa. 55:10–13). Their aspiration is to be fervent, persisting in, and insisting on having righteous lives that God can supply (cf. Phil. 2:13), not compromising to settle for anything else.

The abandonment in it (13–15). If repentance does not grip the Israelites, present things that they will not let go can only bring hurt, not hope. Trust in their own way and sufficiency will lead on to judgment, their fortresses destroyed, even mothers and children dashed in pieces, and the king losing his kingdom.

This tragic possibility and the appeal Hosea makes for averting it suggests another way as wiser. It is an abandonment to the course of sowing with righteousness and reaping the covenant faithfulness God is able to give.

Principles for prayer flash as beacons. One is that a true seeking of the Lord is joined with a sowing and reaping according to His will (cf. John 15:7). In this, one invests his life for God’s sake and for others, and not to please self. A second standard of prayer is that sincere desire for God’s way draws near the Lord Himself, and with this finds His way. A third lesson is that when God stirs people to pray seeking transformation, He is sincere. He makes it possible for people really to experience the change. Many passages assure His help. To those who are available to receive it, He will make it good, not pull it away (2 Chr. 16:9; Isa. 41:10; cf. Phil. 2:12, 13).

Hosea 12:4

Jacob’s Prayer Revisited

Thoughts of sinning Jacob (the nation) heading for God’s judgment lead on a reference to Jacob (the man of long before) gaining God’s blessing. Hosea refers to one of Jacob’s prayers.

Jacob’s Ways Before God (1–3)

The name used at first is Ephraim, and later Hosea switches back to another, earlier name for the man Jacob and the nation Jacob that developed from him (2).

Ephraim feeds on wind, that is on things of no substantial weight and value, which will set the nation up for its downfall. More specifically, the wind appears to be a picture of Assyria in the east, which Ephraim solicits as an ally rather than trusting God. God will punish the nation Jacob in a manner that fits its ways of false reliance.

Jacob’s Wrestling with God in Prayer (3, 4a)

The individual Jacob surges into the picture from Genesis 25. In the womb he clutched his brother Esau by the heel, possibly a picture of gaining advantage by supplanting. Later, in his maturity, Jacob sought blessing by contending with God.

Here the scene shifts to the wrestling match with an angel in Genesis 32. Jacob, returning after twenty years away from the promised land in flight from a murderous Esau, was preparing for a showdown with Esau the next day. During the night an assailant stalked him from out of the darkness and grappled with him in a wrestling bout. The visitor, called an angel (messenger) and apparently the Lord (Gen. 32:28, 30), brought Jacob to desperate prayer.

Jacob needed blessing to face Esau successfully. He told the visiting wrestler he would not let Him free from his tenacious grasp unless He first blessed him in the way he needed.

Jacob’s Winning before God in Prayer (4a)

That Jacob “prevailed” in that dramatic wrestling struggle shows that he won; the other permitted him to win. The Genesis detail shows how Jacob won with God. He won when he saw the face of God during the match (32:30), and when God changed the face of Esau the next day to be not murderous but merciful, as the face of God (33:10). Esau was merciful by the Lord’s inclining within him, in answer to Jacob’s urgency.

Actually Hosea surveys Jacob’s winning in two phases.

(1) Winning at Peniel when he “prevailed.”

(2) Winning at Bethel (Gen. 28, 35). In both scenarios, God blessed Jacob. The first was when he was leaving the promised land, the other was upon returning to it. God reaffirmed His covenant blessing for Jacob and his people in each instance.

Jacob’s Weeping before God in Prayer (4b)

The Lord leads Hosea to say that Jacob was intense, for he “wept and sought His favor.” It is clear in Genesis 32 that prayer occurs, for Jacob converses with the other wrestler. Prayer is also evident here in the seeking of favor (cf. Hos. 6:1–3 for prayer associated with seeking).

Jacob’s Way with God Now (6–14)

The use Hosea makes of prayer by the individual Jacob is to challenge the national Jacob to get close to God also. “Therefore, return to your God, Observe kindness and justice, And wait for [i.e., trust, hope in] your God continually.” Hosea has already spoken clear detail about how Israel can approach God (6:1–3; 10:12, etc.).

Now the prophet’s call to repentance is, as often, accompanied by a description of sin Israel needs to turn from. They use fraudulent balances to rip off others in business, for example. The thievery has provoked God to anger, so He will judge for such sin (14).

Prayer is very general here, yet it is not without principles.

First, those who will pray as Jacob did can gain God’s blessing in their crises despite their earlier background. To do so, it is essential that they come in sterling earnestness (cf. 5:15; 10:12). Second, weeping in real consternation and need that is serious with God can be a part of sincere and effective prayer. Third, it is worthwhile to turn resolutely from depending on other things, and throw one’s reliance entirely on God in a desperate bid to gain His favor. Jacob illustrates this submission for the people of the national Jacob, if they will humbly seek the Lord.

Hosea 13:10

Another Review about Prayer Long Ago

While the Lord reasons with Israel about its sin (1, 2) and His judgment (7–9), He mentions one of their prayers centuries before. It shows that they need to rely on Him, not on the king and princes they had clamored to have.

The Reference to Israel’s Prayer (10)

Israel’s destruction is rushing ever nearer because they stand adamantly against God, who can be their only help. Back in the days of Samuel they prayed, asking God to give them a king such as other nations had (1 Sam. 7, 8). Now God asks them to reflect on this. They vested their confidence in a king for protection. But where is that getting them now? If they will not depend on the Lord, let them call on their king. However, this is inviting inevitable calamity.

The Remonstrance against Israel’s Prayer (9–11)

Such misplaced reliance is hastening Israel toward doom, and keeping them from the only help that could work. God says that He gave them a king in His anger—for they were not primarily rejecting Samuel in their choice of a king, but ultimately God who was their greater King. A human king would be their trust to take care of them, not the Lord. Now, due to wrongs God had warned Israel they would suffer when they had a king (1 Sam. 8:11–18), as well as other sins, He must take the king away in His wrath.

This may be a case of God speaking ahead of time about removing the king as if this already had taken place. It is so sure, and later it did occur in 721 B.C.

It is time to look at prayer principles here. First, people of prayer should depend on God, not on men. In the final analysis only God can help. Second, God remembers prayers people pray, and it is healthy to meditate alertly to ask what is wise and true to God’s will. God warned about fallacies Israel would meet in getting what they set their hearts on in prayer. Still, the people pressed to have God react to prayer that clamored for their own dictates. Sometimes God permits to men things they insist on having, but also consequences they buy into (cf. Ps. 106:15). They reap what they sow.

Third, God’s grace is still open. Despite much failure in the past, Israel can yet repent, pray, and receive His blessing. Hosea held out this possibility; the Israelites did not take it, and God brought the Assyrians to overwhelm them a few years down the line. Today, the person who will respond positively to God’s grace can receive His help to change and fulfill His will. But that was true in Old Testament times as well (cf. 2 Chr. 7:14).

Hosea 14:1–3

A Call to Repent, and a Comfort in God’s Renewal

A whole-hearted return to God has been a repeated passion of Hosea for his people (5:15–6:3; 10:12; 12:6, etc.). Now in his final message he combines an appeal to draw near to God and a consolation God will work by restoring Israel into blessing some day.

The Precarious Situation away from God (1, 2)

The cause of it. Hosea’s nutshell of it is the “iniquity” comprising Israel’s guilt, mentioned twice. Other passages on prayer have already described many aspects defining this. Now this is highlighted as the reason causing spiritual loss. And the counsel is to confess sin and lay hold of God’s freeing power from its clutches.

The call out of it (1, 2). Twice the prophet pleads with his people to “return,” do an about-face away from sin and to God. In both instances the Lord is the object compelling this change; it is “to the Lord,” and in the first case Hosea adds “your God.” He is the God of Israel from the days of Abraham, Isaac, and Jacob. He is the El (powerful One) who ought to be celebrated as is true to the very name Israel.

Such a “return” is a drastic reversal of Israel’s drift away from God (7:14). Details on facets that comprise the comeback to God were clarified in 5:15–6:3 and 10:12.

The Prayerful Seeking to Draw Near God (2, 3)

God issues new counsel on the open way to draw near to Him.

Appealing to God’s grace. God is the One offended, primarily. And only God can bind up, revive, and raise up Israel (6:1, 2). Only He can come to them with a certainty like the dawn and an abundance illustrated by the spring rain (6:3), raining righteousness on them (10:12). So He is the One to whom to come.

Hosea prepares the needy by guidelines on the appropriate way to make the approach. They are to come by prayer, “Take words . . . and return. . . . Say to Him. . . .” Their appeal is to be on the basis of His grace. The fitting prayer pleads forgiveness (“Take away all iniquity”) and covenant cordiality (“receive us graciously”).

Of course, in progressive revelation that builds toward His time to restore Israel, God Himself provides a sure foundation on which He will pardon and be gracious. He gives the Messiah, the perfect sacrifice for sin and offering in righteousness, fulfilling the picture in all the pertinent Old Testament offerings (John 1:29).

Aspiring to God’s graces (2d). Not only is the suitable prayer aimed at gaining God’s grace to receive them. It also recognizes the need for His graces after pardon and an ensuing right relationship. Only by Him can they fulfill His aim of fruit that pleases Him (Isa. 5:2, 4, 7), so opposite from fruit to gratify selfish cravings (Isa. 5:2, 4, 7; Hos. 10:1, 13). So the prayer aspires to having “fruit of our lips” to offer Him. Hebrews 13:15 defines this as centered in sacrifices of praise that confess (agree, align with) the worthiness of His name.

Appropriating God as all in all (3). Prayer in the right spirit has its focus in two things clarified here.

(1) Disclaiming of other trusts. These are reliances of which Israel had often been guilty, as in fixing expectations on Assyria, horses, and idols to provide security. Now prayer repudiates these. Assyria proved to be a broken reed, its support giving way and causing collapse; it even turned on Israel to take advantage in brutal conquest (2 Kgs. 17). God’s Word had long warned against trust in horses and chariots (Ps. 20:7). And idols were pitifully useless objects, dead wood, void of power to help anybody (Isa. 41–48).

(2) Depending on one trust alone. Israelites in repentance finally can turn to God, “For in Thee the orphan finds mercy.” The example of God’s kindness is repeated often in Scripture. He counselled help to widows (Ex. 22:22; Jer. 7:6), and modeled it Himself (Ps. 68:5; 146:9; Prov. 15:25). He also helped orphans (Deut. 10:18; Ps. 10:14), called for kindness to relieve their plight (Deut. 16:11, 14), and condemned exploiting them (Deut. 27:19; Mal. 3:5). James 1:27 marks out kindness to widows and orphans as a sign of Godlikeness.

Such tender-heartedness in God encourages those who pray to seek merciful kindness that rescues them in their need as well. Ezekiel 16:4–14, after Hosea’s day, would depict Israel itself by the analogy of an abandoned orphan. God rescued, cared for, and raised Israel with many compassions, which she later forgot. The prayer depends on God’s kindness to work a further, great rescue.

The Promised Sufficiency in God (4–9)

All of these verses give God’s answer to the prayer. He answers by offering Himself as the merciful God on whom the praying Israelites finally throw themselves. He promises to be repentant Israel’s sufficiency in reassuring ways.

In God is healing (4a). “I will heal their apostasy,” He pledges. This is, as other Scripture fills in, by grace toning them with spiritual power to enable a return to Him (Ps. 80:4, 7, 19; Jer. 31:18; Lam. 5:21). Jesus placed emphasis on people not having the ability in themselves to come, but on God inclining them to draw near (John 6:44, 65). Paul repeated the same principle that sufficiency is in relying on God’s enabling power (2 Cor. 3:5; Phil. 2:13).

Jeremiah and Ezekiel would expand the picture consistently with Hosea 14. God would provide a New Covenant involving a new heart He would put in people to obey His Word (Jer. 31:31ff.). He would, as Ezekiel 36:25–27 fills in also, cleanse from all sin and trust in idols, give a new heart and spirit, even His Holy Spirit, and empower the trusting to do God’s will.

This, in its principle, was fulfilled as in John 3 (being born from above) and in the Spirit’s enablement that the epistles celebrate (2 Cor. 3:5; Gal. 5:16–26; Eph. 5:18–21). It also will be realized for Israel, and other peoples who trust God in the day of Israel’s literal and spiritual restoration as a distinct people.

Being healed of sinfulness, and having spiritual wholeness will be experienced to a grand extent in the Millennial Kingdom after the Messiah’s second coming (Isa. 11:6–9). And in the ultimate conditions that follow after even that, in the eternal New Jerusalem, believers will eat of God’s tree of life. God gives through the tree’s benefits the finest expression of healing wholeness, sound health spiritually and physically, in a state in which God has banished sin forever (Rev. 22:3).

In God is love (4b). God pledges, “I will love them freely,” in the bounty of covenant compassion. The other side of the picture is His anger, dealt in Assyria’s overthrow of Israel, and in hard times since then. God finally turns this anger away from Israel, blessing with “His goodness” (3:5). He pours this out this generosity as surely as He brings the dawn and as copiously as He brings the spring rain (6:3).

In God is refreshment (5a). To use a picture similar to 6:3, “I will be like the dew to Israel.” This is a freshening deposit of blessing of a kind that Israel can count on. It is in sharp contrast to their former spiritual response to God. That was as untrustworthy as mere natural dew that soon evaporates and vanishes in the drying effects of the oncoming heat (6:4).

In God is fruit (5b–8). God will cause Israel to “blossom like the lily . . . take root like the cedars of Lebanon.” These pictures convey Israel’s vitality, beauty, and security for bearing godly fruit. The lily produces flowers that are lush and delightful to those who see their loveliness. The towering timbers of Lebanon thrust down deep roots that gave firmness for height and uprightness as well as flourishing vitality (cf. Ps. 92:12). Such values of God as righteousness and kindness in prospect earlier (10:12) will characterize this people.

A part of the God-given fruitfulness is beauty like that of a healthy olive tree (a reverse of Jer. 11:16–17 for people of the same nation), and fragrance such as the scent in Lebanon’s forests.

When God makes Israel fruitful, it is in a great turnabout that leaves behind the idols which once infested the land (8). God Himself is all-sufficient. Idols have no place at all for those who now come to realize this.

The point here, though, is God’s reflection. Israel’s conversion to Him means that He does not have to be grieved by their idols! Whereas idols could not understand, speak, or help, God answers prayer and looks after His people! He is their sufficiency, flourishing like a splendid cypress. More than even this, He is the very supplying source; “From Me comes your fruit.”

True to the same principle, Jesus as Israel’s Messiah styles Himself “the vine, the true (ultimate) one” and believers branches. Their fruit is from Him, lived through them, the branches. And Jesus says to the person who will “abide in Me, and My word abide in you, ye shall ask what you will, and it shall be done to you” (John 15:1, 4, 7). He as the secret of fruit makes possible “much fruit” related to prayer (15:8). And Paul could write of “the fruits of righteousness, which are by Jesus Christ” (Phil. 1:11).

In God is righteousness (9). The person perceptive in God’s true wisdom grasps the principles here (9a, b). For God is the source of all that is righteous. His ways are right, leading to true success. Due to their discernment that sees the genuine values and takes them up in faith’s dependence, the righteous will walk in these righteous ways. On the other hand, transgressors will stumble and fall away from having such righteousness. This is because they are dull about what is really worthwhile and following it by faith.

The contrast between the righteous and the unrighteous appears repeatedly in God’s Word. The principle is in Psalm 1:4–6, 145:20, Matthew 7:13–29, Romans 11, Revelation 14:9–13, and finally in Revelation 21:6–8 and 22:11–15.

Now that God’s restoring of Israel can be seen, principles of prayer appear in their proper relation. First, a good theme for the praying person ever to dwell on is returning to the Lord in any sense that he needs to do this. Of course the focus here is on Israelites as a group, but even Israel is made up of individuals. Each needs to apply the principle. Second, the person who prays in repentance discovers that God is the stimulation, strength, and success for real repentance.

Third, authentic fruit in a praying life given to God is a gift. God’s giving grace works in and through those who pray as receptive channels, truthfully looking to Him (cf. John 15:7, 8). Fourth, Israel can pray for its own distinctive, national restoration and count on it because God promises to bring it about (3:4, 5; cf. Jer. 29:10–14; 33:3). And He is ever the God who cannot lie (cf. Titus 1:2).

Fifth, prayer as God wants it to be pleads with Him to do what, from another angle, is part of His steadfast plan. Yet God chooses to use prayer as a blessing to those who pray, and at the same time a credit to His honor by their faith that prizes His will in plans He is faithful to fulfill. Sixth, all’s well that ends well. The final destiny of Hosea’s people who trust God is one that finishes well—or, better, introduces them to a life of blessing that never can end. By the same principle, all’s not well that does not end well, as in Israelites or any others who never trust. These will miss the transformations God is able to work. On the positive side, “the righteous will walk in them.”

Prayer in Joel

Introduction

Only two passages in this brief book relate directly to prayer. Yet prayer is integral in the fabric of the message.

The Author and Date

Joel is one of fourteen men in the Bible with this name. He identifies himself as he begins (1:1), and only here. His name means “The Lord is God,” very fitting to 3:17. There the purpose of events in the Day of the Lord that Joel describes is “that you may know that I am Jehovah your God. . . .”

Some propose a date around 400 B.C., long after Israel’s exile. To the contrary, reasons for an early writing around 835 make far more sense. These can be summed up. (1) The book’s place between Hosea and Amos suggests that ancient Jewish tradition regarded it as in that era; (2) Joel’s concerns, such as coming judgment, point to a time long before post-exilic matters in Haggai, Zechariah, and Malachi; (3) Amos appears to be using selections from Joel, as 1:2 draws on Joel 3:1 and 9:13 alludes to Joel 3:18; (4) Joel does not mention a king, only priests and elders, suiting the time when the boy Joash was a minor under guardianship of the high priest Jehoida (2 Kgs. 11, 12); (5) Judah’s enemies are Phoenicians and Philistines (Joel 3:4) and Egyptians and Edomites (3:19), not Syrians, Assyrians, and Babylonians who were chief foes from Amos to the exile.

Joash’s time period, ca. 835, suits this well. If so, Joel was the earliest of the “Minor Prophets,” books given this description due to their brevity, not conveying less importance than the “Major Prophets.”

The Background

Joash was kept safe in a bedroom hideout when King Ahaziah’s mother Athaliah destroyed the royal seed (2 Chr. 22:10–12). Athaliah usurped the throne. The godly Jehoida had Joash crowned king though he was only seven (24:1). As long as the godly Jehoida lived, Joash did right in a mild revival (24:2). He gravitated to evil after the priest’s death. Calloused indifference characterized the people, and Joel appealed for heart repentance (2:12, 13). He was cutting against the mockery of superficial, nominal profession. Outward conformity to the law in offerings and priestly service was nullified as false by shallow ritualism that stole the heart away (1:9, 13, 14).

On the military scene, Judah suffered plundering blows from raids out of Tyre, Sidon, and Phoenicia. Invaders sold captive Israelite children in exchange for sensual pleasures with women, and strong drink (3:3–6). Joel felt urgently compelled to summon his people to repentance during a crisis God brought as a judgment, a locust scourge (Chap. 1).

The Theme and Outline

Joel’s main theme is the “Day of the Lord.” He uses the phrase five times (1:15; 2:1, 2; 2:10, 11; 2:30, 31; and 3:15, 16). The expression appears about twenty times in the Old Testament, but its equivalents many more: “that day,” “those days,” “that time,” “the day,” and “the day of the Lord’s vengeance.” The Day of the Lord permeates scores of prophecies. For Joel, it is the “day” (era) around which he fits all of his prophetical forecasts. All of his historical descriptions point to it, being advance illustrations of its principle at work. The Lord shows that He is Lord.

Joel includes two ideas in this theme. One is the current historical crisis, a locust plague by which God judges (1:15). This is literal, but also is an illustration preparing hearers for a somewhat analogous military scourge by enemies in some details like locusts, bringing a prophetical crisis (2:1–10; 3:9–15). But it is deceptively limiting to restrict the Day of the Lord only to judgment. The period it anticipates is elastic, also including the Lord having His day in kingdom blessing (2:18–32; 3:16–21). For example “The day” of 3:14 not only entails judgment, but is also “that day” which extends into blessing to which verse 18 refers. Within the span of this “day” (era), God’s powerful Lordship stretches on to its further display of authority.

God shows He indeed is the Lord of that far-reaching period of time as the Lord roars from Zion and the Lord is a refuge for His people (16) and “the Lord your God” (17). A spring will issue forth from “the house of the Lord” in verse 18. What God does in that day brings blight to the wicked, and this clears the way to blessing that ensues under the same domain for His people.

The “Day” is elastic. The earlier action of God in the historical expressions of His Lordship are severe; but they also are an example of the principle of judgment He will also enact on a far greater scale in His more distant display of Lordship. An analogy is a volcano. It can erupt in one instance, then after a very long time explode in a far greater expression of the same principle. The outline follows.

I.   Prayer Responding to the First Crisis (1)

A. The Anguish because of Locusts (1–11)

B. The Appeal to the Lord (12–19)

II.  Prayer Responding to the Second Crisis (2–3)

A. Invasion with its Ruin (2:1–11)

B. Invitation to Return to God (2:12–16)

C. Intercession for a Remedy (2:17)

D. Intent for the Restoration (2:18–3:21)

Joel 1:14, 19

Prayer Responding to the First Crisis

Joel copes with a scourge of locusts that produces intense suffering in the land, and an appeal to get answers from the Lord.

The Anguish because of Locusts (1–11)

Civil heads (elders) and the populace in general are urged to take to heart a crucial message. It reviews the crisis and prayer that can seek a solution from on high. Joel asks if anything this severe has occurred in the life span of those now, or in that of their forebears. The locust damage is so extraordinary that one generation will recount it to the next, and this one yet to another.

Verse 4 describes four distinct locust swarms, or waves of the scourge. These successively strip vegetation. The Hebrew language vividly uses four different terms: “the shearer,” “the swarmer,” “the licker,” and “the consumer.”

So awesome is the resultant shortage that Joel can summon drunkards to weep for lack of juices to produce wine. Locusts that are much like invading soldiers in devastating crops are figuratively called a “nation.” These insects, in a way broadly analogous to what a human army does, assault a region in swarms without number. People wail as a virgin does over her groom’s death. For the famine cuts off grain for temple meal offerings and wine used in drink offerings. Priests mourn, hit hard as the crisis rids the land of supplies to support temple ministry. Farmers who raise wheat and barley are ashamed at being reduced so drastically. Grapes, figs, and other fruits are a loss. Gloom routs joy.

The Appeal to the Lord (12–19)

Two phases develop in the flow of thought.

Submission by leaders (13). Joel calls spiritual leaders, priests, to fast, mourn, and pray. As in Esther and Daniel, mourning and fasting during crises usually combined with an urgency in prayer to search for answers from God. Here, prayer is evident in verses 14 and 19.

Joel summons leaders to a night of vigil seeking God’s solution.

Seeking the Lord (14). Leaders are to set apart a fast, and call all civil officials and the people in general to a solemn assembly at the Lord’s house. There, Joel challenges, “cry out to the Lord.”

The awful predicament drives the humbled to the best source, the only worthy object of trust at such a time. How often Israel’s long history has been one of crises, prayers appealing for rescue, and God’s covenant kindness when people drew near.

Submission is obvious. Those assembled are earnest in turning the main thrust of their submission into a quest for deliverance. They pray.

Such a calamity is a “Day of the Lord,” a kind of time when the Lord shows He has Lordly authority by bringing pressure or relief. His aim is to judge (note “destruction,” 15) and furnish a catalyst to elicit spiritual transformation. He seeks reality in worship as they long for redress of their predicament.

Prayer reappears in verse 19. Joel is passionate: “ To Thee, O Lord, I cry.” The people’s hurts are his own as an intercessor, as was the case with Moses, Jeremiah, Daniel, and others. Joel explains the desperation of his appeal (“For . . .”). Fire of the sun’s heat has devoured grasses, crops, and trees while God withheld rain in discipline. Animals pant, raging for a drink but finding only parched stream beds. Mankind and beasts suffer as a result of human sin (cf. Jonah 4:11). Which features does prayer in verse 14 include? Reasonably, confessing sin would be important in a case of God reckoning with wrongs. Praise for past help suits the occasion. Petition is apropos for God to meet the dire need of people and animals, and supply for temple service. For some, intercession that pleads for other people is relevant. Joel would probably keep vigils in this.

Joel, however, does not define the prayer beyond picturing the pressure and the reckoning with the Lord. In his stream of Old Testament history, detail Joel does not supply is naturally obvious from many passages that are clearer.

Principles of prayer have their place here. First, prayer should be kept up regularly in all situations consistently. But people, especially through sin, tend to use “emergency prayer” to escape out of troubles. They need to set faithful patterns so that the crises are not so often, needlessly, their own, and they are more of the solution than part of the problem. Second, leaders should be pacesetters, modeling prayer to guide and encourage others.

Third, all-night prayer efforts can be life-changing. They are this when those praying truly do business with the Lord (cf. 1 Sam. 15:11; Luke 6:12). Fourth, prayer anywhere can be vital (cf. Jon. 2), yet prayer in the house of God has its central place in biblical practice for healthy reasons. Also, the temple is, when used in godly reality, God’s “house of prayer” (Isa. 56:7), individually and corporately. People are stimulated in efforts they do together. They can make an impact in unison, caring for others in a compassionate community (cf. Acts 12).

Joel 2:12–3:21

Prayer Responding to the Second Crisis

Prayer here as in Joel 1 is integral with its context, a desperate plight. The locust plague is the ordeal in Chapter 1; now that calamity has prepared for graphics of a human army’s invasion. In many aspects of its trail of ruin it is analogous to the locust visitation. Prayer is strategic to Israel’s pressure and her eventual blessing in the future kingdom.

Invasion with its Ruin (2:1–11)

A trumpet warning signals the coming Day of the Lord. That Day is probably a future era of danger that compares with the Day already experienced in the first chapter. It is a period of grievous difficulty depicted by trembling, darkness and gloom. A human army, a great and mighty people, will pierce into the land, leaving vegetation wasted as locusts also do (v. 3).

Some mount arguments to favor a second view, a second description of literal locusts. But those who decide for a human army appear to have more convincing reasons.

True, the language might fit locusts in part, as in irresistible onslaught (9), ruining plants (3), a crackling sound (5), climbing a wall as soldiers get over it (7), running on the wall (9), and climbing in windows (9). But thorough symbolism to depict humans often occurs in Isaiah and in Zephaniah (3:3). In the latter case, princes are roaring lions and judges are wolves. Second, reproach for Israel among the nations (Joel 2:19) suggests human armies of nations as putting Israelites there. The northern army (20) might itself be human, while analogous to “My great army” of locusts in 25.

Third, literal locusts in Chapter 1 can prepare for Joel 2 to move on and build an analogy patterned after that, this time referring to humans. Fourth, some language is militaristic, that is, marching and stripping vegetation in occupation (cf. Isa. 7:20). Fifth, the army enters from the north (20), but locusts normally came from the south or southeast. Sixth, “fire” is often employed when the prophets portray military destruction (Amos 1:4, 7; 2:2, 5; Zech. 12:6). So is the description of clouds (Zeph. 1:15). Seventh, a “like” comparison (Joel 2:4, 5) can sometimes refer to the very thing of which it speaks. For instance, In Daniel 7:7, 8 “eyes like the eyes of a man” on a horn designate a literal human military leader’s eyes. And eighth, certain details in the description here reappear in Joel’s context later when he definitely means human armies (2:2; 3:15, darkness; 2:20 and 3:16, heavens tremble, etc.). A ninth reason to see a human army is that Israel’s captivity to Gentiles is in view in 3:1, 2, 17, but God will restore Israel. The captivity suggests that the need to be restored was already introduced before Chapter 3, as in a human army exiling Israelites. Tenth, phenomena on earth and in the sky (2:10) are those for the final Day of the Lord (30, 31; Matt. 24:29). At that future time, a human army will assert pressure. Eleventh, locust ruination and military destruction link closely as phases of God’s judgment elsewhere (Deut. 28:39–42, 48; 1 Kgs. 8:37; Amos 4:9, 10). Joel 1 with locusts and Joel 2 with humans would run in line with this.

A further factor is relevant. The prophets picture a human invasion, painting the scene with figures of things that destroy: a river flooding over its banks and sweeping across the land (Isa. 8:7, 8); a razor shaving bare the land (7:20); a raging fire that devours, and so on (Ezek. 20:45ff.).

The human army’s encroachment produces what Joel’s descriptions suggest: horses, whirring chariots, running like mighty men, and bursting through defenses. The Assyrian (721) and Babylonian (605–586) sieges would wreak awesome ruin. But in the present case God’s blessing, which follows the invasion, delivers Israel so that it is free from suffering reproach or shame (2:19, 27). This has not realistically happened in the past. Rather it suggests a time during the future tribulation period. After that the Messiah will bring Israel into the kingdom security and boon that Joel’s writing has in view (3:16–21). And this fits very well with other kingdom descriptions in the Old Testament prophets.

Invitation to Return to God (2:12–16)

Joel conveys the very word that issues from the Lord (1:1). So now he extends the Lord’s invitation to repent, count on His character, and cry out in prayer for restoring help. A return to God of this vital nature must meet criteria that the Lord clarifies. Coming to God must be each of these.

Prompt (12). Let Israel repent “now.” Tolerate no delay. God is able to act when conditions are met.

Passionate (12, 13). The repentance is to feature crucial ingredients.

(1) All-out sincerity, “with all your heart.” This involves rending the heart in real brokenness to submit to God. This is so different from a mere external show as in tearing a garment. Repentance becomes evident in a life yielded to godly values (Isa. 58:6–10; Hos. 10:12). That is in drastic contrast to mere religiosity in pacing oneself through a set of insincere motions.

(2) Fasting, when valid, can be a feature of showing earnestness that seeks God, and the sacrificial spirit of attaching value to having His blessing.

(3) Weeping and mourning. These, if sincere, can express being profoundly stirred and broken to yield tenderly to God. He is not looking for a parade of emotions, which can be all surface put-on. He seeks people gripped in every facet of their beings to render allegiance to Him and prize what He can do. Such mourning can be a genuine gesture of concern bent on honoring God’s priorities, and being broken over sin seen as a hindrance and shame where His glory belongs.

Personal. The repentance is by the people who make the change. They carry it out directly with God. Such return is “to Me with all your heart.” It is “to the Lord your God.” It does not suffice only to seek redress with people in the community one has wronged by sin (cf. Matt. 5:23, 24). And it does not go all the way simply to think sin is only against the Lord’s house. The spiritual business is with the Lord. David realized this in his agony of confession (Ps. 51:4). He saw what was ultimately true, and cried, “Against Thee, Thee only, have I sinned.”

Perceptive. A turnabout with God is tender to what He is like.

(1) He is gracious and compassionate. The focus, defined by the Lord speaking about Himself, is on His covenant grace and caring empathy. Moses heard God put the emphasis on this when Israel had sinned making a Golden Calf (Ex. 34:6). God did not drop Israel but kept on in His covenant plans. Now He reminds Joel’s people of this same characteristic about Himself to encourage their drawing near.

(2) He is slow to anger. Exodus 34:6 said this, too. God’s patience and desire to work His people’s benefit are in view. David celebrated over God’s thoughts of goodness being more in number than grains of sand (Ps. 139:18; 40:5). God had Jeremiah tell Israel that His thoughts to Israel were of welfare and peace to give them a future and a hope (29:10–14; cf. Chaps. 30–33).

God is slow to anger because of His long suffering and faithfulness (cf. 1 John 1:9). He also is this due to His making provision to atone for sin through sacrifice. He lays the basis in Old Testament offerings (as pictures) and gives the substance in His great Lamb (John 1:29). He can take away sins (Heb. 10:4).

(3) He abounds in loving-kindness. This, too, was God’s point in Exodus 34:6 and Psalm 103. When He initiated the covenant with Abram and his descendants He pledged this quality. He was speaking to people who, after the fall (Gen. 3), were sinners by nature and in thought and deed. As Paul would say later, all sinned and came short of the glory of God. And Jesus reminded people that God so loved the world that He gave His only son (John 3:16).

Figuring on God’s loving-kindness is a catalyst firing the imagination to confidence. God hears the repentant.

(4) He relents of evil. God does this in the bounty that Exodus 34:6 lavishes on sinners. He forgives iniquity, transgression, and sin—any kind of failure. This is often in His word linked with faith and repentance dealing with Him (cf. 2 Chr. 7:14). Proverbs 28:13 speaks of confessing and forsaking sin. One needs to be sincere in responding to a gracious God.

In light of God’s character, He wants Joel’s countrymen, His own covenant people, to perceive the possibility of blessing. The blessing is to the repentant (Joel 2:14b). It is also for the sake of the Lord Himself, to His glory. This is because the blessing. while it provides for the human bringing of an offering, is also for “the Lord your God.” He receives the worship.

Panoramic. Repentance in a crisis that asserts pressure on people as individuals of all ages and ranks entails dealing with God as a community, with family involvement (15–17). A solemn assembly is for all the people—civil leaders, the rank and file, children, even nursing infants and people who are special cases such as grooms and brides. Of course spiritual leaders, priests here, are a part. Those able to be responsible are to view the crisis as affecting all. So they include them in the embrace of seeking God’s help.

Intercession for a Remedy (2:17)

Two emphases appear.

The sparing that is needed. Priests as spiritual counselors lead others in a return to God (cf. 12). They weep over sin and distress it has brought. They can be tender to see themselves and their people get right with the Lord. They are to be intercessors pleading “Spare thy people, O Lord. . . .” As Moses was an advocate for his people in their sin, these of later centuries are.

Sparing takes the shape of spiritual benefit such as pardon (cf. Ex. 34:6). An urgent facet would also be relief from the temporal calamity of invasion and its desperation for daily supplies. Another aspect would be in God taking away the reproach on Israelites in the minds of other peoples, who see them put to shame (17, 19, 27).

The sensitivity to God’s glory. A strategic part of the prayer is in pleading to honor God’s reputation. This is at the end of verse 17. Priests implore God, in sparing Israel, not to allow His own inheritance to be a taunt before other peoples. This would help Israel by staving off ridicule that stabs deeply. It also would be to God’s glory, in contrast to peoples belittling God as if He were too feeble to keep His people safe. Other peoples construed Israel’s scattering as a dishonor to God. Ezekiel 36:23 shows that His great work of regathering Israel will vindicate His Lordship before all nations.

Intent of God in Answering by Kingdom Blessing (2:18–3:21)

Much that remains of Joel’s message develops God’s answering plans to bless the people who need His blessing in Chapters 1 and 2. This unfolds in several steps.

Pity on the people (18). God announces His prophetical plan. It both fulfills His own will and answers human prayer. His first focus is on His zeal to restore welfare to “His land.” The spotlight is on it being His own. The earth is the Lord’s and the fullness of it (Ps. 24:1). Palestine was God’s to give as a covenant gift to Abram and his descendants (Gen. 12:7).

God’s zeal will be accompanied by His pity on “His people.” They are His by creation, covenant, and drama of redemption. God in pity answers the prayer that pleads for sparing them. Its nature is defined in details that follow in Chapters 2 and 3.

Plentitude for the people (19, 21–26a). Verse 19 particularly snatches attention to what God does as an answer to prayer. He promises satisfaction in providing anew the very things, even literal ones, locusts and human armies strip away—grain, wine, oil, and so on. People can be glad rather than fearing (21; cf. Isa. 41:10). Their encouragement is in “great things” the Lord accomplishes. His prophetical plan pledges “great and mighty things” (Jer. 33:3), as defined quite literally in Israel’s restoration (4ff.). God follows through in straightforward integrity to do what He promises.

Even animals will be so blessed in having their needs met to give them safety, and spare them from panic (22). Verdure will be a spread over the land, trees be laden with abundant fruit. Sons of Zion are bidden to rejoice, enthused by God’s gifts pouring down early and latter rains (October–December and March–April), and in grain, wine, and oil in plenteous supply. By such fullness even in literal things it is interpretively hard to explain away, God makes up for the years when the locust caused loss.

Praise. An adoring of God caps this provision (26). Such bounty boosts spirits; worshipers find rich guidance to stimulate lauding their Lord in passages about praise (2 Chr. 20; Ps. 146–50). By the time the era comes for Israel to receive all this blessing, even New Testament passages will have long since added to the tutelage about praise (Eph. 5:19–21; Heb. 13:15; Rev. 4:9–11).

Protection (19, 20). Once fully rescued, God’s covenant people are to face no more reproach among the nations. Nothing in past history has in any reasonable stretch of thinking fulfilled this. But when it does come, and come in literal terms such as the natural sense of the terms urges, it answers the prayer in verse 17, and is joined by assurances in 2:27 and 3:17. God will even have removed the northern army that invaded, consigning soldiers to death by driving them into the eastern sea (Dead Sea) and western sea (Mediterranean). The directions are from Jerusalem.

The identity of this northern army is debated. It might be the northern invader near the second coming of the Messiah in Ezekiel 38 and 39. Many similarities between Ezekiel and Joel suggest this, such as “northern,” the massive death toll, and the problem of burying so many soldiers’ corpses. In Ezekiel 39 it absorbs seven months of zealous toil to inter bodies, and kingdom blessing for Israel ensues as here (Ezek. 39:25–29).

If the northern army is not the Ezekiel enemy out of “the north parts,” it is another force that approaches Judah from the north. Ancient enemies from north and east often entered this way. It might be the army under the wilful king (Dan. 11:36–45), seen as equated with “the king of the north” (40). If so, it could be distinct from the Ezekiel invaders from the north. Then it would be the army of the military leader described as the “little horn” in Daniel 7, equated with the wilful king and also the Antichrist in the future tribulation period (2 Thess. 2:4–10; Rev. 13:1–10; 19:11–21).

Presence. God’s own presence is the chief of all blessings “in the midst of Israel.” He is the Lord, “your God” from Abram’s day on, the only true God. For there is no other. Isaiah 41–48 develops many reasons why He is superior to mere idols, false gods, that men worship.

Provisions. In the latter days God assures these blessings, speaking through Joel. They are described in 2:28–32 and 3:1, 2 and 16–21. The nature of things promised sweeps the thought past any Old Testament times and New Testament times so far to the Messianic era in what we now know is the second advent time and beyond.

(1) Supply of the Spirit (28, 29). What God thrusts into view He will give “after this.” That is after the time of Joel himself, the time God is first announcing His prayer answer by what He will do in 2:18ff. In the future setting, some day to come from Joel’s perspective, God will pour out His Spirit, which He began to fulfill in Acts 2 within the times after the Messiah had come. Some details in Joel’s overall prophecy, though included as a unit in Acts 2 for completeness, were not as yet realized in the Acts situation (Joel 2:30, 31).

To say that partial fulfillment occurs in Acts 2 seems reasonable. One factor is that Peter, citing from Joel, directly says “this is that,” not only “this is like that.” Second, Peter uses three Old Testament passages in speaking. Two, from Psalms 2 and 110, are quoted to show present fulfillment. So the other citation (Joel 2) in Peter’s pattern, and in unity, probably also is consistent. Third, Acts 2:33 is quite direct about Jesus Christ receiving the promise of the Spirit and pouring forth the Spirit. This pouring image reminds hearers at Pentecost of God’s promise to pour out, and claims that Christ has done it, or at least begun it. Fourth, partial fulfillment (in certain details in Joel 2) does not require fulfillment in Acts 2 then of all aspects. Some facets can wait for a later time in the unified prophetical panorama of centuries that the promise embraces.

Not fulfilled in Acts 2 in any convincing, realistic way, at least literally, were the blood, fire and smoke, and moon turned into blood (color). These more naturally fit into the future when God’s judgment described in the Book of Revelation includes them. That is just before and up to Christ’s second coming.

(2) Salvation of the survivors (32). Peter cites all the Joel verses, not to claim fulfillment of all so far, but to reach the bottom line that now applies. The principle was true in one venue at least, in Acts 2, “whoever calls on the name of the Lord will be delivered.” The same elastic way of God’s dealing will again be realized at the second advent time. People who are saved at any time are saved by looking to God who deals graciously.

(3) Summoning nations to Palestine (3:1, 2). God plans to gather armies to His covenant soil to carry out judgment against them. For other nations wickedly wrenched Israelites out of their land. Now God reckons with these to display His Lordship over them in “the Day of the Lord.” The principle of Ezekiel 36:23 is apropos. God will vindicate His glory before the nations by protecting and providing for Israel.

More about the Lord drawing armies is picked up in 3:9–15. But 3:2e–8 gives historical examples of atrocities against Israelites. These form part of God’s case for eventually attracting the nations for a showdown.

(4) Specifics on judging nations (9–15). The scene in the “Day of the Lord” features soldiers converging to Israel’s land. Other passages also depict this (Zech. 14:1–3; Rev. 16:12–14; 19:11–21). Ezekiel 38–39 and Daniel 11:36–45 deal with this, too. The armies form weapons (swords, spears) of metal used in farming (10). Micah 4:3 relates that metals will be rendered back into farm implements after God has brought peace replacing warfare.

The rendezvous in Palestine is in “the valley of Jehoshaphat,” believed to be a theater of military action near Jerusalem. It is “the valley of decision” (14). For God renders the decision in judgment against the nations, rather than humans making decisions for salvation.

Part of the military complex is a clash of armies in Daniel 11:36–45. The final supreme leader of the Roman sector, the fourth empire to subjugate Israelites (Dan. 2, 7) finally meets his doom. This is near Jerusalem. It agrees with other passages that reasonably recount the same leader’s demise before the Lord, who has His day (2 Thess. 2:4–10; Rev. 13:1–10; 19:11–21).

In Joel 3:11, God’s spokesman in the midst of prophecy breaks out into prayer. He has just mentioned the “mighty ones” in the invading armies of verse 9. Armies are on the move (11). Reacting to this human threat which God shows him, Joel prays in line with what it is God’s will to do. “Bring down, O Lord, Thy mighty ones.” These are God’s mighty angels, who are in contrast to the mighty men of human armies; or else the passage means mighty soldiers God is using to finish His drama.

God indeed will answer this prayer. If reference is to angels, His angels do carry out many phases of His plans. They were active in early days of His covenant work with the patriarchs. They ascended and descended on the ladder of Jacob’s dream vision (Gen. 28). They assisted Jacob to be safe before Esau (32:1, 2). One angel trimmed Assyria’s army by 185,000 in a single night (2 Kgs. 19). Angels attended the Messiah’s first coming (Luke 2), and will accompany Him in His second appearance (Matt. 24:31). They will fulfill phases of His judgment such as separating the unrighteous from the blessed (Matt. 24:40, 41) and dealing with the wicked (13:41, 42; 2 Thess. 1:7; Rev. 8:2–5; Chaps. 15, 16).

(5) Solace to Joel’s people (16–21). God’s sovereign plan harmonizing with His answering prayer includes final kingdom blessing. He will bring it with incredible authority, depicted by His roaring like a mighty lion, king of beasts. He shakes heavens and earth. Great phenomena occur in the skies (cf. Rev. 6:12ff.), and quakes on earth (6:23; 16:18–20). Despite the shaking, God protects His people in the stronghold of His sufficiency.

The Lord’s adequacy in the “Day of the Lord” shows one thing unmistakably. He is the Lord their God as He occupies Jerusalem and frees it of nations bringing damage. In the kingdom that ensues, blessings feature temporal supplies in sharp contrast to the lack in locust and military scourges (Joel 1, 2). Wine, milk and water are abundant.

Several reflections show that such a divine plan for answering prayer has not yet been wholly fulfilled. Many facets must be yet future: (1) Darkening heavenly bodies (2:31; 3:15) as in later prophecies long after Joel’s day (Matt. 24:29; Rev. 6:12); (2) judging all nations, particularly as pictured in treading the winepress (cf. Rev. 14:14–18; 19:15); (3) God being a refuge for Israel distinctively (Joel 3:16) and restoring Judah (3:1); (4) invaders wreaking ruin no more, for military violence is frequent and intense even today; (5) reckoning with those who shed Israelite blood; (6) regathering Israel (3:1, 7a); and (7) dwelling among them in the covenant land (17, 21).

That is a scene of God executing a sovereign plan. It is also an exploit of answering prayer.

Now the principles for prayer can grip the attention. First, God wants prayer that is with all the heart (2:12; cf. Jer. 29:13), pure and true. God honors an attitude of reality, not merely external gestures such as ripping a garment (2:13). Second, prayer can be without fasting and weeping, but these can express earnest submission in repentance. Here, God Himself calls for an involvement of this nature.

Third, prayer in a crisis of sin can become emboldened by faith’s meditation on what God is like. His grace and compassion flow forth as He blesses. Fourth, sin that hurts all parts of the human family and society fittingly has a remedy in prayer sensitive to all these (2:16, 17). Those able to pray would do so, not those too young to be aware, or able to be serious. Yet all are part of the concern on God’s and people’s hearts. Prayer in a crisis for a people can become not only individual but even a family affair.

Fifth, the very expectation in hearts basing prayer on God’s character qualities (2:13) is the way God acts in answering in this case. Sixth, the God who devises future plans (cf. Isa. 46:9, 10) is the God who fulfills judgments and blessings in accord with prayer sensitive to Him. Seventh, prayer can be juiced with constant rejuvenation as a person is tender to God’s ability to do great things (cf. Jer. 33:3). The heart can surge with new courage to keep praying and expecting. God is able to defeat enemies, rescue from shame, supply daily needs, and “pour out” His Spirit. He is up to the task of working wonders in heavens and earth, and giving convincing evidence that He is among His people.

Prayer in Amos

Introduction

Prayer appears only in two chapters, 5 and 7, yet is a vital factor in the pattern of thought.

The Author and Date

Amos identifies himself as the writer (1:1). He repeats his name often (7:10, 11, 12, 14; 8:2). The name is from a root, “to carry a load, bear a burden.” True to his name, he packs a burden relating to Israel (1:1), a burden that also weighs acutely on God’s righteous heart.

God led the prophet from being a herdsman of Tekoa (1:1; 7:15). He also called him away from cultivating sycamore fruit (7:14), the fig-mulberry. Tekoa sprawled twelve miles southeast of Jerusalem and six miles south of Bethlehem. Amos bravely delivered his “burden” of judgment due on sin at the risk of death at the behest of King Jeroboam II (7:10–13). He was uncompromisingly persistent (16). This showed up even in his personal denunciation of the priest Amaziah, who plotted to shut his mouth (17).

The date is evident from reckoning points supplied by 1:1. Amos prophesied during reigns of Judah’s Uzziah (767–740 B.C.) and Israel’s Jeroboam II (782–753). These two reigns overlapped in 767–753, which helps pinpoint Amos’s ministry within a fourteen-year span. He made a trek from his native Judah to speak in Bethel of Israel and ministered as Hosea did while Jeroboam still ruled (Hos. 1:1).

The Historical Background

Hosea and Amos announced impending judgment on Israel, destined for 721. The introduction to Hosea has already sketched the situation.

The Theme and Outline

Some see the theme as the righteousness of God (cf. 4:2a). This righteousness is present as God’s character, which seems to be behind the real theme. And that theme is judgment on Israel and Judah as well as surrounding nations (cf. Chaps. 1, 2) and finally Israel’s restoration in the Messianic Kingdom (9:11–15).

Four prophets were especially notable in ministering before Assyria wrecked the northern kingdom (Israel) in 721. These are Amos, Hosea, Isaiah, and Micah. They unmistakably spelled out sins urging judgment in terms that could be scathing, frank, always clear, at times tender, but ever uncompromising. Vitally woven into their writings is the appeal for decision, “Repent!” Even though Israel does not repent, the prophets see a day when Israel will be gloriously cleansed from sin and restored to unparalleled Messianic blessings. Amos 9:11–15 is one of the remarkable, yet so far unfulfilled passages. It points forward like a beacon light to the time when the Messiah will bring Israel back into blessing.

An outline:

I.   Proclamation of Judgment (1, 2)

II.  Amplification of Judgment on all Israel (3:1–9:10)

A. Three Addresses of Judgment (3–6)

B. Five Visions of Judgment (7:1–9:10)

III. Reassurance of Kingdom Preservation (9:11–15)

Amos 5:4, 6, 14, 23

Prayer that Seeks to Live

Amos has pronounced God’s judgments on six nations surrounding the covenant people (1:3–2:3). Then he has moved to Judah and Israel themselves (2:4–16). Later he has begun to amplify judgment on Israel in particular. He develops this in three messages of judgment (3, 4, and 5–6). Later, he will picture the judgment in terms of visions (7:1–9:10).

The prayer invitations of Chapter 5 are within the third address. Here the focus will be only on the first part of this in Chapter 5, not Chapter 6. The third address in Chapter 5 flows as follows.

The Certainty of Judgment Without Repentance (3, 5, 11, etc.)

Amos is clear. God will give up Israel to defeat (2:14–16), draw an enemy to snatch them away (3:11–13), and decimate the land’s population by 90 percent (5:3). Amos persists in warning about judgment.

The repetition of it (3, 5). Cities such as Gilgal will go into captivity, so there is no place to run for safety (5). Details of judgment keep recurring.

The reasons for it. These even include insincere prayer in songs to the accompaniment of music (23). But they involve other wrongs, too, that saturate society.

(1) Perversion of righteousness. Some turn justice into wormwood, a figure for bitter, ugly exploitation of others (7). Oppressions are rampant, as in charging the poor exorbitant rates (11). God’s reckoning will wrench people out of the magnificent homes their injustice has helped them build and away from their vineyards (11).

(2) Hatred toward reproof (10). Those controlled by sin despise a person who gives God’s value system that reproves the wrongs. They disdain calls to practice integrity.

The representations of it. Judgment is painted graphically as several things: a fall (2), a captivity (5), a situation of wailing (16), a darkness (18, 20), and an appointment with horror (19).

The Counsel of Life with Repentance

Amos moves in three steps to entreat his people to repent, and this would involve prayer.

The appeal for it (4, 6, 14). In each case God’s mouthpiece summons his people to “Seek” the Lord that they “may live.” Life and death are on the line. Comments on Hosea 6:1–3 have already shown that biblical seeking inevitably entails prayer to God. Repentance with confession of sin and allegiance sensitive to His will are parts of it.

What the people are to seek is “Me” (4) and “good” rather than “evil” (14). Isaiah 55 has stated very clearly the call to repentance as it lays hold of the word and grace of God. So have Hosea 6:1–3, 10:12, and 14:1–3. Amos, too, will go into detail.

The accompaniments of it. Amos defines a seeking spirit by its response to God in true ways.

(1) Hating evil and loving good (15).

(2) Asserting justice in honest, compassionate acts (15, 24). A sharp turnabout needs to inculcate this value system. It must replace taking advantage of others to gratify selfish ends.

(3) Showing sincere worship in offerings (21–25). As things now stand, God detests and rejects Israel’s festivals and assemblies. He will not accept their sacrifices. One is the burnt offering supposed to show an accompanying prayer that gives all that they are up to Him. But it is in pretense, not purity, loathsome in His sight. The same is true of the meal offerings that they fancy depict commitment of all their possessions, but here only a phony ritual. And the peace offerings as tokens of thankfulness are not sincere, but a sham.

God must reject not only these gestures, but their prayer songs and their music. Though patterned after David’s songs (6:5), they raise a stench. For the singers merely pace themselves through heartless motions and words. Let sincerity enter into these, and God will discern their reality. Justice must pour down its refreshment like a downpour of rain, and righteousness like a consistently running stream.

What would happen if Israel showed genuine repentance?

The assurance with repentance. Amos sees this as two-fold.

(1) Possession of life (4, 6, 14). God’s messenger gives the possibility three times, “that you may live.” This may refer to temporal life being preserved as invasion and its death are driven back. God sends blessing rather than judgment (cf. Ps. 34:12). It also might mean, or mean at the same time, living in the uplift of spiritual life blessed by God.

(2) Presence of the Lord (14). Even the second sense above takes on meaning in light of this. A result of repentance is to live, “And so may the Lord God of hosts be with you. . . .” God’s own reassuring personal nearness is the key, the heart and thrill of blessing.

One thing is obvious. God honors prayer that is sterling, not spurious.

Prayer principles are implicit in the appeal to come up with repentance. First, judgment is inevitable in those who claim to be God’s people and pray to Him but offer only the hollow, not the holy. People do need to get right with the Lord. Second, God’s word is stark and plain about sins that drive distance between Him and those who pray falsely. They can see how to enter into blessing, if they will. This invites a sensitive, submissive openness to His word (Jer. 15:16), not a self-justifying, business as usual spirit.

Third, seeking God can be in many channels—surging to do His will in His word, listening tenderly to those who sincerely teach His truth, cultivating attitudes He honors behind gifts offered to Him, and so on. But at the heart of seeking is direct, intimate communication with God in prayer. Those who really seek Him find Him, and enter into exchange with Him. And much of this is in prayer (Ps. 27:4, 8).

Fourth, it is so much better to repent and enjoy blessings such as God’s sweet presence than resist and feel Him present in judgment (cf. Amos 5:17). Even believers need at times to break clear of sin and seriously get right with God (cf. 1 Cor. 11:30–32).

Amos 7:4–6

Prayer in Response to Visions

Amos completes his three messages of judgment and invitation to avoid it through repentance. Now he finishes his book with five visions of judgment, giving a brief interlude for a glimpse at his own service and a plot he overcame (7:10–17). The visions occur in 7:1–9:10.

God’s First Revelation of Judgment (7:1, 2)

A locust swarm is God’s means, as in Joel 1.

The plague God presents. God shows Amos in the first vision that He is preparing to send a locust scourge when the spring crop began to sprout. Then Amos beholds the vision continuing with locusts actually devouring the growth. That means, as in Joel 1, a crisis for people who depend on the produce.

The pardon Amos presses. As an intercessor, God’s servant cries out to Him on behalf of his people. His entreaty is for pardon, and a stay of the judgment. Amos is an advocate before the Lord for deliverance of his people as Moses was in the Golden Calf crisis (Ex. 32).

The peril Amos pleads. He puts his prayer in the aspect of a question. He asks how the corporate Jacob will be able to survive if its livelihood is all stripped away. For, he reasons, Jacob is small, probably meaning among the nations in regard to resources, and an easy prey if weakened to economic desperation.

God’s Response to Intercession (3)

God follows a principle of covenant compassion in relenting about carrying the scourge on through. He grants temporary relief instead, and room to breath easily. His covenant principle of longsuffering is that of Joel 2:13, 14. He may answer prayerful seeking by being gracious, slow to anger, abundant in loving-kindness, and by turning from judgment and giving blessing instead.

On the other hand, only Amos’s prayer appears, and not Israel’s repentance that Joel 2 in principle calls for. The respite can be only temporary, and Israel’s callous is moving God on toward judgment, as Judah’s would in Jeremiah’s day later (Jer. 7:16; 11:14). Each instance of longsuffering ought, however, to tenderize Israel toward repentance (cf. Rom. 2:4).

God’s Second Revelation of Judgment (4–6)

His designating of fire. The Lord reveals the second vision to Amos. This time it is a picture of fire, which at times in Scripture illustrates judgment. In some cases it depicts blazing heat of drought, in others an army invasion blotting out the vegetation as uncontrolled fire does (Ezek. 20:45ff.).

His devouring by fire. The fire God uses blazed through Israel’s land in the vision, destroying where crops might grow.

Amos’s desperation in prayer. He intercedes to cry for God’s cessation of such judgment. Again, part of his prayer is a question of how Jacob can endure since the nation is small.

God’s desisting in answer. He brings the judgment to a stop, relenting of it. God has a sure plan, and does not vacillate at a whim as swayed by human reasoning. But He advances in His sure plan, announcing at times even judgments He knows such a servant as Amos will pray about. The answer has already been incorporated in His definite strategy, so in reality He has not changed, except from the human standpoint.

God’s Third to Fifth Judgments (7:7–9:10)

The statements of it. In these cases, the book ceases to record prayer by Amos. This seems to be because God says He will “spare them no longer” (8). He has, for Israel, reached a point He would later come to in Jeremiah’s ministry to Judah. No longer can He answer His servant’s prayer to spare His people. For their lack of repentance erects a calloused insistence to bring on judgment (cf. Jer. 7:16; 11:14; 14:11).

The statements of the visions now follow.

(1) The third vision: the plumb line (7:7–9). God uses a picture of Himself standing by a wall holding a plumb line. This portrays His lining this people up for judgment. He will judge the whole of Israel, as one measures an entire project.

Sometimes in Scripture the line represents marking the area of judgment, as here. And sometimes it is to show God prepares for rebuilding, as He stretches a line on the temple to be constructed (Ezek. 40) and on Jerusalem (Zech. 2), both in the Messianic Kingdom.

Examples of the whole of Israel’s land are given in verse 9. Judgment will come on the high places and sanctuaries that foster idol worship. Jeroboam had started the northern kingdom’s long slide in idolatry just after Solomon’s day (1 Kgs. 12). So it is fitting now to see the God who hates idols rising up against “the house of Jeroboam.” The whole establishment Jeroboam fixed, and which persisted according to his sin, will come under the sword of the Lord.

(2) A brief interlude to the series of visions illustrates sinful resistance by the priest Amaziah’s attack on Amos. Judgment by the plumb line would be carried out literally as represented by the priest’s own land (17).

This evil priest maneuvered to arouse King Jeroboam II against Amos for conspiring against him by forecasting doom on his land (10, 11). Amaziah sought to strike terror into Amos to flee southward to Judah, and the northerners would be rid of his prophecies.

Amos stood his ground. He insisted on God’s authority behind his message. He told Amaziah candidly that resisting God would lead to awful consequences (17). The priest’s wife would be forced into harlotry by invaders, his children would perish by the sword, and his land would be allotted by measuring line to others. Amaziah himself would be taken into captivity and die on soil unclean in his eyes, the land in Assyria. His Israelite people would also be deported.

(3) The basket of fruit (8:1–3). In this fourth vision, only a basket of fruit remains, late in the summer. God illustrates by this that as the basket is the end of the fruit, Israel has reached the end of its blessing. Judgment now must come, for “I will spare them no longer.”

Before the fifth vision, Amos gives other statements predicting judgment.

(4) Other predictions (8:4–14). Sins stir God to judge. The examples are graphic: trampling the needy (4), hankering for the sabbath to end so they can amass profits (5), and cheating with rigged scales (5). In the judgment festivals will give way to mourning (10). The people will have a famine for hearing God’s words and realize all too late that they need to seek them, but will not find them as comfort (11, 12).

(5) The smitten lintel (9:1–10). The fifth vision is of the Lord poised beside the altar. From this vantage point, He commands smiting the center of idol-worship. The invaders, temporal instruments God uses, slay inhabitants, keeping them from escaping. Wherever the desperate hide, God will pry them out. Some dig into tunnels and some flee for mountain heights, to no avail. And even those who go into captivity will run into further atrocity by the sword.

The One who sees that this judgment is carried out is the Lord who created the heavens and controls the sea (5, 6). Yet He will not destroy all Israelites (8). He will, to use a farming figure, shake these people among all nations as grain is shaken in a sieve. But not a kernel He wants to spare will fall to the ground, rather He will preserve a remnant. With these He can fulfill His covenant promises and give Israel a future.

God’s Reassurance of Kingdom Preservation (11–15)

One does not see, in the immediate context, a link between prayer and this future bliss. But as the words of Amos bear a composite unity, the reasurance in 9:11–15 answers the twice-pleaded concern of Amos about Israel having blessing, not judgment (7:2, 5b). It provides the grand resolution by which God will give the safe future for which the praying Amos yearns rather than one bleak with desperation.

The promise of the kingdom (11, 12). God will restore “the tabernacle of David.” The tabernacle means a “hut” or “booth” the Davidic dynasty called “the house of David” (2 Sam. 3:1; 1 Kgs. 11:38; Isa. 7:2, 13). Sometimes it is called simply the “house” (2 Sam. 7:11). In a larger sense, it is the house of Jacob or Israel (Amos 5:3; 9:8, 9).

Amos has spoken of God’s judgment reducing the “house of Israel” by nine-tenths (5:3), and pictured Israel as a fallen virgin (5:2). Now in Chapter 9 he speaks of God destroying the sinful kingdom, but not the house of Jacob. In the context of a fallen Israel, it is fitting to picture her restoration as the raising up of a fallen booth, like the dilapidated state of the house that once had been so splendid (cf. a different picture for a similar idea in Isa. 6:13).

The time of the restoration is in the future day of kingdom blessing. It is when the Lord regathers Israel and fulfills covenant promises of the land (Gen. 12:7; 13:13–15; 15:18–21). Why insist on this, rather than explaining it away as some do as a non-literal fulfillment only in the church at present? Certain reasons uphold a literal fulfillment.

(1) The context of Amos 9 uses restoration as a direct reversal (remedy) for the literal dispersion of Israel (9:8, 9; 5:27; 7:11; 8:17; 9:4). Fulfillment will not come until the literal dispersion of the literal nation from the literal land comes to a literal end as real as its literal beginning. To say that fulfillment is spiritual only, as if in the church, is to vaporize the specific problem of the Amos context.

(2) The phrase “In that day” (11) points to a specific time context of restoration for Israel. It is a shortened form of “day of the Lord.” The time to which it refers is one when the Lord will demonstrate in a powerful way that He is Lord. In such a time, certain details will be true. Israel’s captivity will be ended (14; cf. Joel 3:1, 2). God will have planted Israel in the covenant land, Palestine, never again to be removed (15).

The replanting of Israel in its land is, in many passages, a return to literal Palestine in an era of true blessing (Isa. 11:10–16; Jer. 32–33; Ezek. 36:22–38; 37:14, 21).

(3) Acts 15:13–18 is in harmony with this framework when rightly seen. “After these things I will return” refers to a time after the things of Amos 9:8–10 (Israel’s dispersion), a time when her state is reversed by a direct solution as literal as her problem. God’s taking from the Gentiles a people (Acts 15:14) is a truth with which the prophets are in harmony (sumphoneo) in verse 15. Amos, though not a prophet in profession, was one in role as Daniel, and is one of the prophets Acts 15 adduces. His prophecy about Israel’s dispersion and future restoration leaves room for God to integrate His present-day work with the church. This is not out of harmony, but in concord with the overall plan. In the day of Israel’s Messianic Kingdom blessing, peoples of other nations also will enjoy blessing and be seeking God (cf. Isa. 61, 65, 66; Dan. 7:27; Zech. 14; Matt. 25:31–46; Rev. 7:9ff.).

The principle of Gentile salvation can work in the present age just as surely as it can later.

(4) The church is not the “tabernacle of David” that has fallen. In Matthew 16:18, Jesus speaks of the church as yet to be built, not rebuilt as if it is really Israel. And in Ephesians 2:20 the church was so new that the apostles and prophets belonged only to the foundational aspect of the building going up in the present age.

The kingdom blessing in Amos 9:11–15 answers prayer in Amos (7:2, 5) and elsewhere (Jer. 29:10–14; 33:3–26; Dan. 9:4–19).

Israel’s Davidic dynasty will be restored to be as in “the days of old” (Amos 9:11). This compares with the golden era of Israel’s kingdom under David and Solomon and following. In the future kingdom, Israel will be dominant over such a people as Edom represents (12; cf. Isa. 61:5–9; Zech. 8:20–23). In this state, Acts 15:17 can broadly interpret the principle as one in which other peoples may seek the Lord too. This is in harmony with many Old Testament passages that expect the spiritual welfare of others who also trust God, and not just people of Israel (Dan. 7:27, etc.).

Not only is the promise of the kingdom in view, but the prosperity it is to provide.

The prosperity of the kingdom (13, 14). Israel’s past state of hardships through judgment (7:1–9:10) will be so reversed that God gives harvest abundance. Three pictures are illustrations. One is a scene of continuing to reap the surplus harvest even when it is time to plow for the next season. A second case depicts still being busy treading one season’s vintage—the abundance so prolongs it—when it is time to sow for the coming crop. The third example views mountains and hills of the covenant land as producing a prodigious flow of fruit juices.

God assures the restoring of His people from captivity (14). Since the captivity was itself literal (5:27; 7:11; 8:17; 9:4), the solution or reversal is reasonably in a literal return. Rebuilding of ruined cities is naturally seen to be just as physical as the enemy’s destroying of cities. Otherwise, why have the judgments literal, and the blessings non-literal? Such rebuilding as a turnabout of Israel’s fortunes is a clear-cut expectation of the prophets (cf. Ezek. 36:33, 35, 38).

The permanency of the kingdom (15). God will plant Israelites on their land.

(1) God’s situating. This return is to the very land from which they were exiled, the very land God promised to Abraham. God often avows that He will regather Israelites (Jer. 32–33; Ezek. 34, 36, 37; Joel 3:1, 2), and to that very land that He gave originally in the covenant (Ezek. 36:28).

(2) God’s safe-keeping. He pledges not to permit them to be uprooted again. This is surely a guarantee of physical keeping in the land, free of invaders’ conquest and deportation. For the previous uprooting was bodily and geographical. God pledges safety in the land that “I have given them,” a land that in the original gift was Palestine (Gen. 12:7; again cf. Ezek. 36:28).

The bottom line is that it is “the Lord your God” who “says” the promise. He had guaranteed to Abram in a formal ceremony that fulfilling the covenant would be based on His very life that could not be dissolved. That was His solemn word (Gen. 15:8–21), as at the end of Amos.

Principles of prayer now need to be brought into focus. First, those who pray for Israel’s blessing as Amos prayed have reassurance from God of a final, comforting answer. Second, God even can choose to give encouraging temporary answers at points along the way (7:3, 6). Third, persisting stubbornness against repentance means that God, however He blesses in longsuffering mercy, must eventually judge as He warns (7:8, 17; 9:4).

Fourth, there also comes a time when, as people do not repent, God spares “no longer” (7:8). This means that He does not bind Himself to give only a “yes” answer, according to the suppliant’s will. He remains free to work totally every aspect of His own will. The best of intercessors learn, as Jeremiah (7:16;11:14) and Amos (7:8–9:10), to submit to Him, respecting His will.

Fifth, for God to make good on promises of astounding blessing for Israel, or any of His people, requires that He be able to work miracles. And such, He is a miracle-working God. He is able to produce on what He says He will do. He knows, as Jeremiah phrases it in referring to people of Israel, how to “give you a future and a hope” (29:11).

Prayer in Obadiah

This book is one of only three in the Bible having no outright reference to prayer (cf. Esther, Haggai). Yet its focus on the Lord judging Edom and all the nations (v. 15) suggests reasons that should lead the prayer-minded to commune with God. No prayer assertions, or allusions, or even accompaniments that often occur with prayer (as in Esther and Haggai) appear here. The vision of this prophet (1:1) converges on judgment (1–16), then on Israel’s future kingdom blessing (17–21).

Foremost as Obadiah’s aim is to assure Israelites that God will make things right in judgment. He will do this in honoring covenant promises. The prophet’s date is debated. Some locate the book in the mid-ninth century B.C. when Jehoram reigned (2 Kgs. 8:20–22; 2 Chr. 21:16, 17). As in Obadiah 11, Edomites gloated at news that Philistines and Arabians plundered Jerusalem, and those of Edom even cut off the escape of some Judeans who were fleeing. Others favor a date ca. 586 as Edomites cheered Babylonian spoiling of Judeans (cf. Ps. 137:7; Ezek. 35). Ezekiel’s words resemble Obadiah 10–14. Jeremiah 49:7–22 is rich with details about Edom similar to Obadiah 1–9. The latter date seems more convincing.

The judgment emphasis on Edom is similar to judgments on nations in other books (Isa. 13–23; Jer. 46–51; Ezek. 25–32; Amos 1, 2). Yet bleakness is relieved by blessing that brings joy to Israel (17, 18, 20, 21). This final boon shines with other passages on the bright benefits God yet assures He will work out for His covenant nation (Isa. 11; Jer. 30–33; Ezek. 36–37; Dan. 7:27, etc.).

Any true prayer, though not mentioned, could find God’s prompting here. It would be in praise to the Lord. For He would manifest His own glory in dealing with sin and proving sufficient despite Edom’s defensive advantages. Enemy access to Edom’s cities could be gained only by overcoming discouraging rocky approaches, and prying by circuitous trails into the desert fasts. God’s judging of sinners unfurls a banner honoring His own Lordship (cf. Ezek. 38:16, 23; 39:7). Praise would suit the case, too, for the Lord making Mount Zion holy, restoring Jacob the nation (17), and reigning in His kingdom (21).

The message, too, could motivate other aspects of prayer from hearts in sync with God. One is confession after meditating on the Lord’s fervency to judge sin, another intercession that God will hasten His removal of the defiant and inaugurate the blessing of His reign. Jesus later counsels those passionate for God’s glory to pray, “Thy kingdom come, Thy will be done, On earth as it is in heaven” (Matt. 6:10).

Prayer in Jonah

Introduction

Prayer has five episodes in this fast-paced little book. The book opens with Jonah resisting God’s will and ends with God challenging the prophet to reconsider His will. Prayer relates to Jonah (three passages), pagan sailors and Assyrians, and citizens of Nineveh.

The Author and Date

Jonah is not said to be the writer, but evidence points to him. The word of the Lord came to him (1:1), as is a customary opening by a prophet who writes scripture. Then Jonah prays in the first person in Chapter 2. Much conviction has persisted in seeing the book as not only about Jonah, but by Jonah.

He is the son of Amittai, reasonably the prophet Jonah who predicted Jeroboam II’s recovery of territory from Assyria (2 Kgs. 14:25). His forecast had come true. In that passage, Jonah is from Gath-hepher, “winepress of the well,” two miles from Nazareth in Galilee in Zebulon’s tribal area.

Assuming that Jonah is the author, his ministry was when Jeroboam ruled the northern kingdom, Israel (793–753). He was, in part, a contemporary of Joel, Amos, Hosea, and Isaiah. The date of the Book of Jonah may be shortly after 760 (cf. below).

The Background

Assyria’s leading city, Nineveh, and its threatened destruction but sparing is strategic in the book’s drama. Shortly before Jonah made his trek to Nineveh (Chap. 3), God could have used certain events providentially to prepare Assyria’s people to take the message of doom seriously. During a co-regency of Queen Semiramis with her son Adad-Nirari IV (805–782), Assyria swung briefly toward monotheism. Later, two severe plagues there (765, 759) and a total eclipse of the sun on June 15, 763, could instill foreboding. The ancients often saw such events as signs of divine judgment. Jonah’s cry of imminent doom might have pierced through arts somewhat tempered to pay attention. Or God could do an adequate work only at the time Jonah spoke.

Assyrian kings had often spoiled Israel. Shalmaneser III (858–824) and Adad-nirari IV (805–782) were unscrupulous to Jonah’s people before his present preaching. Assyrians earned a reputation as monsters of brutality, and aroused both terror and hatred in Israelite hearts.

The Theme and Outline

In a narrative both vivid and gripping, many see the central theme as judgment on Nineveh (1:2; 3:2). Woven into the tumultuous flow of thought are other themes—God’s loving compassion for the world (3:10; 4:11), His control over all, repentance of sailors, Jonah and the Ninevites, and the issue of people’s worth confronting Jonah at the end.

God’s control is often in the picture here. He shows power in His call of Jonah, His mighty wind, and the storm-tossed sea. He has power over the sailors so that they cry to Him, control of the sea creature to swallow Jonah and deposit him alive on land, and power to bring the Ninevites to repentance. He has control of Nineveh’s king, a plant, a worm, a fearful wind, and animals. His might also is obvious in giving deliverance to the sailors, Jonah, and people of Nineveh.

A composite theme is this: God’s sovereign plan, power, and compassion that offers repentance to all people, whether Israelites or those of a nation outside Israel. The reach to others distinct from the people of Abraham was already a part of the covenant. God had promised blessing to Abram, the nation coming from him, and those of all nations (Gen. 12:1–3).

An outline:

I.   The Predicament of Jonah (1:1–16)

Two references to prayer are here: the sailors calling on Jonah to pray and their own prayer.

II.  The Prayer of Jonah (1:17–2:10)

III. The Preaching of Jonah (3:1–9)

Ninevites pray.

IV. The Problems of Jonah (3:10–4:11)

Jonah prays in dialogue with the Lord.

Jonah 1:1–16

Jonah Does Not Pray; the Sailors Do

The Predicament of Jonah (1)

The sending and disobedience (1–3). A commission from the Lord commands Jonah to rise up, travel to Nineveh, and cry against the city. Nineveh’s wickedness has become a crucial issue before the Lord.

(1) “Arise” calls for detachment from present involvement at least for a time. It also requires flexibility to move to a new place to which God commits Jonah.

(2) “Go” gathers within its obedience all the steps needed to position and guide Jonah where God wants him to serve.

(3) “Cry” or preach is the actual proclaiming of the message men must hear. Here it is God’s direct warning against sin and the consequence (judgment) in light of what the Lord is and His hatred of sin. That the wickedness has “come up before Me” reminds one of Psalm 50:21 where God knows all sins and can set them in order before a sinner’s eyes. Sin had come up before God in regard to Sodom and Gomorrah (Gen. 18:20) and Israel (Hosea 7:2).

The point is that God is aroused in a twofold way. First, he is zealous for Jonah’s obedience, second, He desires to show compassion on Nineveh. No wonder He accomplishes extraordinary acts in the book!

(4) Jonah disobeys. Rather than going toward Nineveh by a route northward, then east from Israel, he went west! Counting God’s will as “Mission Impossible,” Jonah sailed from Joppa on the Mediterranean seacoast en route to Tarshish. This destination may be the mining port Tartessus in southern Spain near Gibraltar, about 2,000 miles west. Jonah wanted to flee far from Nineveh where dreaded enemies of Israel lived, who must not be spared (cf. 4:2). But God was able to bring him to a reckoning, for no one can travel beyond His reach (Ps. 139).

The storm and dilemma (4–16). Disobedience rather immediately leads to a predicament for Jonah and others on board.

(1) The desperation at sea (4–6). The Lord has a grip on everything. He hurled a great wind and stirred a ferocious storm that threatened to wreck the ship and drown all who were on it.

Many “great” things occur in the narrative. God called Jonah to preach to “the great city,” and when he disobeys sends a “great” wind agitating a “great” storm. Later, He causes a “great” fish to swallow Jonah.

Each sailor implored his idol, or god, to work deliverance, and they cast cargo overboard to help the ship get through the fury. But Jonah slept until the captain roused him and challenged him to pray to his god; he wanted every god on their side to save them from death.

The call to prayer is not said to have convicted Jonah to pray. His hardness in fleeing from the Lord (cf. v. 10) and his unreadiness to repent (12) imposed a wall against getting through in prayer (cf. Ps. 66:18), and he was without confidence.

(2) The detection of Jonah. Casting lots helped the sailors identify the culprit they figured a god was judging. God in His sovereignty no doubt caused the method to work as He had in other cases insofar as they served His will (Prov. 16:33). The shipmen pressed Jonah with questions, prying out of him that he was a prophet, a Hebrew, his Lord the creator God of heaven, sea, and dry land. Under interrogation, Jonah also spilled the fact that he was fleeing from the Lord, so the sailors became convinced that this man’s God was launching the storm.

(3) The desire of Jonah. Pressed beyond his wits, the disobedient passenger resigned himself to death rather than repent. He invited the gangplank, the sea rather than the safety God could give if he turned to Him.

(4) The decision of the sailors. They tried three methods.

a. Their effort. At first they strained every effort to row toward land, but could not. The sea kept whipping into a greater frenzy (11, 13).

b. Their entreaty. Next they resorted to prayer, calling on Jonah’s Lord. Their prayer can be summarized in three elements.

First, it was fervent, in deep earnestness.

Second, it was direct. They did not beat around the bush, or wander around the Milky Way in fancy and elaborate verbiage. They went to the Lord, Jonah’s God, whom they assumed was forcing a showdown with a disobedient devotee. And they pleaded specifically to be spared death as bystanders innocent in this specific matter. Similarly, Abimelech had implored God long before, and gained safety (Gen. 20:4–6).

Third, the prayer was respectful. They acknowledged that the Lord has done as He has pleased. By this they honored His purpose and His power, and did better than Jonah. For this deadbeat had not honored God’s purpose, or reckoned with His power to confront.

Hoping for calm by ridding the ship of the man drawing the danger, the seamen did the most natural thing. To save their skins, they sacrificed the villain.

c. Their execution of Jonah. They whisked him off his feet and flung him into the raging waves. Immediately a gracious God showed His direct answer to a direct prayer, and rendered the shipmen safe. He stilled the Mediterranean as Jesus would later tame the waves of Galilee.

d. Their experience of repentance. Jonah has not yet repented, but here raw pagans show marks of repentance.

First, their turnabout was evident in their great fear of the Lord. They respect His purpose and power in bringing the storm, helping them detect the cause, being gracious in hearing their plea to survive this nightmare, and quelling the tumult. Jonah’s words about this being the God of heaven who made the sea and dry land formed their own conviction now. That they “feared Him greatly” fits His great action to deliver them from death.

Second, they offered a sacrifice to the Lord. This is undefined, but it was possibly an animal kept on board to be used as food. Their seafaring life reasonably had furnished contacts that informed them of sacrifices the Hebrews’ God accepted. The sacrifice may have been a sin offering in recognition of their sin and need of God’s atonement. Or it could have been a burnt offering picturing their giving the lives the Lord had spared over to Him. This would be similar to Naaman turning to sacrifice after the Lord delivered him (2 Kgs. 5). Possibly even a peace offering would be apropos, accompanied by the sailors’ giving the thankful credit to God (cf. Lev. 7:12–13).

It is possible that this rescue from certain death became the catalyst for spiritual salvation as well. With it, quite naturally, would come a turnabout to a desire to worship only the Lord as in Naaman’s case (cf. 2 Kgs. 5).

Third, the seamen made vows, as God’s people did (Ps. 50:14; 66:13, 14). This suggests that the Lord, whom they greatly feared, had so gotten hold of them that they meant business about serving Him henceforth. Some pagans have made promises in fox holes and life rafts and forgotten them; others have followed through with lives honoring God.

In such a context of God doing amazing things, it is not unreasonable to assume spiritual conversion here. He brought the wind and storm, caused the lot to point to Jonah, brought Jonah to a confrontation spiritually, calmed the sea, and saved men’s lives. Jonah’s plunge into the sea as a result of resisting this God could instill a sense of awe in the seamen to be on right terms with Him themselves.

Pertinent principles of prayer enrich the narrative. One is that a person insistent to follow his own will, not God’s, voids his life of boldness to pray. Heart and lips are turned to stone. Even when the sailors challenge Jonah to pray, he apparently casts off the suggestion. His deadened senses see no use. A second principle is that a dire crisis often is a catalyst to provoke prayer, as often in the Psalms. But people of prayer should discipline themselves to pray whether they face enormous dangers or the calmest of smooth waters.

Third, God’s ability to work powerfully, even mastering wind, sea, casting of lots, and a sea creature should encourage trusting prayer. Jonah stiffened his heart not to permit such things from helping him, but the sailors saw that the Lord was God and cried out in prayer. Fourth, God does hear the prayer of the unsaved when they come seeking His mercy as the mariners did. It is true that He used His mighty works to draw them as Jesus would use miracles in His earthly ministry. These may have their part, but no one is able to come without God’s drawing help in one way or another (John 6:44, 65).

Jonah 1:17–2:10

The Prayer of Jonah on a “Submarine”

The Swallowing by the Sea Creature (1:17)

The Lord “appointed” a great fish to swallow Jonah. This is one of several things the narrative says God “appointed”—a plant (4:6), a worm (7), and an east wind (8). The statement points to God’s sovereignty, as words do about His sending a wind with its storm.

God as the God who made animals (Gen. 1) often controls them in Scripture (cf. comments on Daniel in the lions’ den, Dan. 6).

The sea creature literally swallowed Jonah; the event really occurred. Several factors support this. First, descriptions of Nineveh fit all the facts known from historical study. Second, the entire context is one of extraordinary control of nature, as the wind, the sea, the lots, and in Chapter 4 the plant, worm, and east wind. Besides these are the repentance scenes of the sailors, Jonah, and the Ninevites. Third, Jesus Christ gave His own word of authority on Jonah being in the sea creature, as a historical event (Matt. 12:40). Fourth, other examples exist of men being swallowed by large sea creatures (cf. A. J. Wilson, “Sign of the Prophet Jonah and its Modern Confirmations,” Princeton Theological Review, Oct. 1927, pp. 630–642).

Many have suggested that the creature in Jonah’s case could be a sperm whale or cachalot.

The Seeking in Repentance (2:1–9)

Jonah within the sea creature appeals to God in the most detailed prayer of the book. At last he is softening. The description, written later, looks back on the emergency yet expresses things he vividly recalls praying during his kind of “submarine ride.”

(1) His claim and circumstance (1–3). His claim was the Lord as “his God.” Though he had disobeyed Him, He was still “his God,” and gracious toward a failing but now repentant prophet.

The circumstance was the stomach of the sea monster. It was a place of “my distress,” in “the depth of Sheol” (i.e., as if at death’s doors), in “the deep,” in “the heart of the seas.” If ever a praying person was in consternation, it was here, or when the Lord hung on the cross.

(2) His confidence (2). As Jonah prays from the circumstance of His distress, he gains the sense of God’s comfort: “Thou didst hear my voice.” He would know this even more fully developed after his deliverance (v. 10).

(3) His center (4, 7). It is “Ty holy temple.” Jonah may be thinking of God’s Solomonic temple in Jerusalem. Solomon, in a prayer dedicating that temple, mentioned that as time went on his people in various places would look to it, seeking God (1 Kgs. 8:48, 49; cf. Dan. 6:10). Or Jonah could mean God’s temple in heaven (Ps. 11:4; Micah 1:2, 3; Hab. 2:20). In any case, the desperate prayer is not to a building but to a Person, “to the Lord” (2), “ To Thee” (7), to the place where God is believed to be in the highest sense.

(4) His conviction (8). Repentance and its confession is being wrought in Jonah. He acknowledges that those who regard vain idols forsake their faithfulness, the joy of God’s faithfulness in His nearness, and other blessings. In essence, Jonah has fallen into idolatry by insisting on his own will (self as god) rather than the Lord’s.

(5) His commitment (9). The prophet had expended his life on his own desires rather than sacrificing to the Lord. Now, like the sailors, he is convicted to sacrifice to God. He will do this with a sacrifice of thanksgiving, probably in a peace offering. What he vowed, he says “I will repay,” by a literal sacrifice when he has opportunity and by a spirit of gratitude.

He is committed to this because he realizes that “Salvation (deliverance) is from the Lord.”

The prayer displays five aspects common to prayer in the Bible: petition for help (2); affirmation of truths (3, 4a); promise or vow (4b, 9); confession (8); and praise (6c, 9c). Praise appears to be in view when Jonah exults that God has brought up his life from the pit (place of death) and calls him “O Lord my God,” the One who has shown His Godhood and His relationship. The celebration, “Salvation is from the Lord,” also is a tacit claim of praiseful tribute to the One who alone can finally deliver.

The Saving of Jonah (2:10)

God’s sovereign charge over things is obvious again as He causes the sea creature to go to a fitting place and expel Jonah safely on the beach.

Some use the logic that Jonah died inside the sea monster and God raised him back to life. This is based on typology demanding an absolute analogy with Jesus’s case of being in the tomb three days and three nights, then rising (Matt. 12:40). However, it is better to say that Jonah remained alive all the time. He had to be alive to pray, as in Chapter 2. Also, he depicts a death-threatening state, as if at death’s doors (“depth of Sheol,” 2; “point of death,” 5; “the pit,” 6), yet never claims that he died. He would not need to die, for Jesus’s point was the time element before rescue, three days and three nights (Jon. 1:17; Matt. 12:40). It was not that Jonah had to be resurrected from death because Jesus was.

Jonah 3:1–9

The Ninevites Repent

The Renewal of the Commission (1, 2)

God spoke to Jonah “the second time,” calling him again to preach to Ninevites.

The Response of Jonah (3, 4)

This time, Jonah did not set his course for Tarshish, or anywhere else in disobedience. He resolutely went where God directed him to go, “according to the word of the Lord.”

(1) The size of the city. It is a three day walk, meaning around (about sixty mile circumference), or, as is more probable, large enough to require three stages in Jonah’s preaching scenes. The task relevant to the context is the preaching (4a), and Jonah chose to proclaim his message in three stages, on three days, in three successive venues.

(2) The sum of the message. He warned that in forty days Nineveh would be overthrown. As mentioned in the introduction, the plagues and eclipse may have had a part in preparing people to take Jonah seriously. The main reason for the response, however, would be the work of the God who is sovereign and able throughout the book. Repentance is possible through His inclining enablement (Ps. 80:4, 7, 19; Jer. 31:18; Lam. 5:21; John 6:44, 65).

God gives a principle in Jeremiah 18:5–10. If He announced judgment and a people repented while there still was time, He could stay the judgment.

The Repentance by the Ninevites (5–9)

Spiritual realities of repentance seem to have occurred in these Assyrians. For the passage says that they “believed in God” (Heb. amen as in Gen. 15:6), “called a fast,” “put on sackcloth,” and so on. The king, possibly Ashur-dan III (772–754), took the preaching so seriously that he proclaimed a fast as to both food and water, and commanded calling on God. This was with a view to each of his citizens turning from his or her wicked way.

The language of belief is joined with the ideas of fasting and repentance. Verse 10 even says that “God saw their deeds, that they turned from their wicked way.” In His discernment, the repentance was adequate. As a result He relented of the doom.

Fasting can accompany real repentance (1 Sam. 7:6; Neh. 1:4). So can sackcloth (Dan. 9:3). It is true, however, that King Ahab fasted and wore sackcloth, humbling himself (1 Kgs. 21:27–29), but it may have been only a temporary and surface experience. More details in the Jonah 3 situation point toward reality. Suppose it was real, and involved spiritual salvation of people (cf. Jon. 4:11). More than a century later, that repentant generation would have passed away by the time Nahum predicted sure doom on Nineveh, which occurred in 612 B.C.

Principles of prayer permeate Jonah’s deep sea experience. First, God can very graciously preserve His praying people even by highly unusual means. Nothing is too hard for Him (cf. Jer. 32:17). Here, He brought a sea monster to swallow Jonah, but kept the prophet alive in the depths. For one who believes God’s miracle of making the entire heaven and earth (Gen. 1:1), His ability to control one sea creature is a much smaller issue.

Second, God proves Himself often in biblical episodes to be a God of compassion on the distressed who pray (cf. Ex. 34:6). Third, one who prays takes encouragement in realizing that God, though in His temple in Jerusalem or heaven, is also close enough even on the high seas to hear the prayer! Fourth, an appropriate prayer when harboring sin is one of confession in repentance (2:8), followed by sacrificial loyalty tender to God (9).

Fifth, very direct prayer lays hold of God’s help. Jonah cries for help, because that is what he needs (2). Sixth, it is not always necessary but is often fitting in Scripture situations to combine several aspects of prayer. Here Jonah mingles petition, affirmation, vow, confession, and praise. Balance and overall sensitivity to God are healthy in prayer.

Here, now, are even more principles for prayer. Seventh, how often God graciously gives his praying people new opportunities to obey Him rather than sin (2:17; 3:1). Eighth, again (as with the sailors) God hears the prayer of those who repent. Ninth, God, who shows His overwhelming ability all through the book is able to draw many people to Himself. Those who proclaim His word should count Him as sufficient to draw the ones He wills to bring. They wisely realize that theirs is the role of faithfulness to witness, His the prerogative to draw.

Jonah 3:10–4:11

The Problems of Jonah the Praying Pouter

The Contrast between God and Jonah (3:10–4:3)

(1) God is compassionate. He spared Ninevites.

(2) Jonah is calloused. Merciless, he is displeased to see God spare a people he resents as bloodthirsty, intolerable enemies who can damage his people. He is, for the moment, more a patriot than a prophet.

His prayer exposes his ungracious spirit (4:2, 3). Now he reveals what offended him and turned his head in God’s first commission to preach to Ninevites. He ran from God’s will because he knew God’s graciousness could result in people being spared in a nation that could wreak destruction on Israel. He recites the character of God well, as in Exodus 34:6 and Joel 1:13. Jonah is more faithful to his own people than to the God of his people! He would rather die himself than live to see heartless Assyrians survive and strike Israel (3).

The Counsel of God to Jonah (4:4–11)

God presses Jonah with a question; note it twice (4, 9). Does he have good reason to pout in anger resenting the Lord’s graciousness? With the question God also patiently reasons with His servant to help him come into harmony, and shows grace even in providing comforts to relieve him.

The prepared plant (5, 6). Jonah took up a vigil east of Nineveh, waiting to see what God would do to the Assyrians. Thinking of his comfort, he made a shelter and rested in its shade.

Apparently Jonah’s shade was insufficient, for the Lord caused a plant to grow providing shade. The greatly speeded up growth was by His almighty power. The provision was compassionate, for the Lord wanted to deliver His prophet from discomfort. Jonah responded to the consolation the shade gave, showing his happiness for his own comfort, as if it was all that mattered.

The plant is a kind of gourd (Heb. qiqayon), possibly a ricinus communis plant, that is, a castor bean that rises about twelve feet and has large leaves.

The prepared worm (7). God caused a worm, or a class of worm, to destroy the gourd. So Jonah’s comfort and deliverance was removed, a step calculated to cause reflection and draw him to God’s viewpoint.

The prepared wind (8). Now God was putting the heat on Jonah to incline his heart toward compassion. The prophet, without solace of the shade, felt a hot east wind (sorocco) and the blaze of the sun. Reduced to faintness, he prayed again. Again, reverting to a former problem, he wanted to die, but he had not yielded to God’s will in this new venue.

The reasoning of the Lord explained (9–11). God asked Jonah if he had good reason to be angry that He took the plant away. Jonah was selfish and stiff-necked. In his stubbornness and trumped up reason, he could persist in anger all the way to death (cf. his attitude in Chap. 1).

This was the occasion for the Lord to drive home His point. It appears as part of a dialogue prayer passage. Jonah had compassion on the plant, wanting it kept safe because it served his welfare. It had come entirely of the Lord’s provision, in grace, and it was a temporary thing to provide creature comfort. In contrast to Jonah, God asks if He should not have compassion on what is worth far, far more than a plant. Here are people, many people, for Nineveh is “the great city” with more than 120,000 inhabitants and many animals. The 120,000 are people in general, not just children; the contrast of values is between a plant and people in the whole city. And so the Hebrew word adam denotes “man” or “mankind” (humanity), not children as one distinctive age group. Because the gourd meant blessing to Jonah, he was zealous that it be preserved, not destroyed. The people of Nineveh meant much more to God (cf. John 3:16). He wanted them kept alive and even repentant, not destroyed. Only by losing the gourd, a temporary plant, could Jonah learn what it meant for God to lose people who were of continuing consequence.

Jonah’s candidness to tell the truth about his self-serving, nation-serving attitude suggests that after the episodes he saw God’s point and became submissive. His unresolved ending could provoke others to repent of pathetic narrowness. They could change to compassion that values those of other nations, not just their people of their immediate group (cf. Ps. 67:2–4). It is time for principles of prayer to complete the picture. First, praying people who are sensitive and obedient bring their prayer into consistency with God’s character and word (cf. John 15:7). God is compassionate, Jonah is calloused, and God endeavors to incline His servant to the right outlook. Second, when God’s word poses questions for His servant to resolve, He intends these to make the servant more usable in His work.

Third, as earlier in the momentous graphics of the book, God deals with the praying person out of immense power. He grows a plant, brings a worm, causes a burning wind to blow, and urges the power of His zeal for people who need Him. Taken in tender submission, this can help the praying Jonah become a greater servant available to the plans of God.

Fourth, the praying servant should deal with attitudes of mere self-pampering creature comfort, if these are at tension with what God wants. It is a privilege to see these in the transforming light of God’s heart to fulfill His plans. Such a conviction can challenge and stretch people of prayer to obey and be earnestly sacrificial. They will throw themselves into prayer and other work of God while it still is day, for the night is coming when no man can work (John 9:4).

Prayer in Micah

Introduction

Only two of Micah’s seven chapters speak of prayer (3:4; 7:7, 18–20). Yet he has one of the clearest Old Testament verses on a Spirit-empowered life (3:8). Another, often quoted, depicts the godliness that the Lord prizes in His people (6:8). One passage, 5:2, describes the place of the Messiah’s birth, Bethlehem, as in Matthew 2:5, 6. And near the end, a reader finds one of the Bible’s most vivid and moving portrayals of God’s pardoning compassion. The scene pictures Him as casting sins into the depths of the sea (7:18–19).

The Author and Date

Micah identifies himself as the recipient of God’s message (1:1). Little more is known about him. His name is the shorter form of Micaiah, “Who is like Jehovah?” This is apt, for Micah asks “Who is a God like you?” (7:18). His native town is Moresheth-Gath (1:1, 14). Archaeologists have found it at Tell-el-Judeideh about seven miles northeast of the Philistine Gath in southwest Palestine, a region of desert and hills.

Judah is the scene of Micah’s prophetic work. His heart was close to the common people whom he sought to protect against greedy men of power and the tyranny of big-city nobles. Though “from the backside of nowhere,” he was “full of power by the Spirit of Yahweh, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin” (3:8). One of Micah’s statements (3:12) helped save Jeremiah’s life about a hundred years later (Jer. 26:18).

The date, framed in 1:1, is during the reigns of Judah’s Jotham (739–735), Ahaz (735–715), and Hezekiah (715–687). Micah’s fifty-two-year ministry reached even into the career of Isaiah in Hezekiah’s day. The date, at least for some of the book, is before 721, for Micah speaks even of the northern kingdom’s conquest by Assyria in that year (1:5–7).

The Background

Judah enjoyed prosperity and international prestige before Micah’s era. But during part of his ministry, the kingdom was rocked by turbulent spiritual and political forces. In 740 came the death of King Uzziah (as Isa. 6:1), whose military power had held in check Assyrian forces. Uzziah’s successor, Jotham, “prepared his ways before the Lord his God” (2 Chr. 27:6), and kept Judah on a secure footing.

Then the wicked Ahaz took Judah’s throne in 735. He replaced the godly leadership of his father Jotham by cutting against the Davidic example (28:1–4). He ran the gamut of guilt (2), as in idolatry. God chastised the kingdom by losses to Syrian, Israel, Edom, and Philistia (5, 6, 17, 18). Ahaz did not repent but sealed an alliance with Assyria, which back-fired in his becoming a vassal under Tiglath-pileser III (20).

Hezekiah replaced Ahaz ca. 715, and led in a far-reaching revival to honor God’s values (cf. 2 Chr. 29–32). A highlight of God’s protection was the one-night reduction of Assyria’s invading army by 185,000 men, and Assyria’s “whipped dog” retreat (2 Kgs. 19).

Micah’s uncompromising stand against sin fits perfectly in the dark reign of Ahaz (cf. judgments pronounced in 1:1–3:12). Later, Hezekiah would accomplish his spiritual clean-up.

The Theme and Outline

Foremost on Micah’s mind is judgment due to sin (Chaps. 1–3), but a future kingdom and king (4, 5) and God’s compassion that guarantees eventual blessing (6, 7).

Micah 3:4

When the Lord Rejects Prayer

The overall flow of thought in the first three chapters is:

The Witness of the Lord Against Israel and Judah (Chap. 1)

Micah assures that the Lord is coming forth in judgment (v. 3) due to Israel’s and Judah’s rebellion (5). Israel’s capital Samaria is to become a heap of rubble, her idols smashed (6, 7). Sin has even come to Judah, which also must face destruction and exile (9ff.).

The Witness of the Lord Against Specific Leaders (2, 3)

Chapter 2 indicts covetous rulers (1–5) and prophets (6–11). Then God’s spokesman promises restoring of a remnant (12, 13). This is seen under the image of sheep gathered into a fold and a pasture. This reaches to a future time. Their “breaker,” or Messiah, will go before them clearing out of the path obstacles that hinder their steps.

The thought comes to Chapter 3 where the first prayer passage occurs.

Their perversion that draws God’s review (3:1–3). Rulers need to hear God’s word. As leaders, they are expected to model justice, but instead they hate good and have a love affair with evil, and “skin alive” those of whom they can take advantage.

Their prayer that draws God’s refusal (4). Committed to their sin rather than the Lord’s will, these insincere leaders will wail to the Lord in prayer.

(1) Their appeal for help (4a). They pray, but get no positive answer.

(2) God’s aversion to the prayer (4b–d). God says two things about His denial of their requests.

First, His hearing is withheld. The heavens are of bronze, bouncing back the prayers so to speak. God will not answer “yes.” His principle is as in Psalm 66:18, “If I regard iniquity in my heart, the Lord will not hear me.” James 4:3, 4 in the New Testament is to the same effect.

Second, God’s hiding of His face is affirmed. He looks away in distantness and judgment, rather than dealing with them in blessing (cf. Isa. 66:2).

A third point is that the reason is repeated. Prayer is not answered “Because they have practiced evil deeds.” Sin is the root of being ineffective with God. Chapter 3 goes on to elaborate on this. False prophets, for example, proclaim “Peace” to those who bribe them, but war against any who does not reward them. God will bring night on these prophets; the sun will go down on them, in a life of darkness. The dismal nature of it is its shame and embarrassment, and getting no answer from God.

By contrast, Micah serves as he ought to serve. He is filled with power by the Spirit of the Lord, speaks justice, and has courage to stand and be counted for the true message (8).

Civil leaders, too, are guilty. They twist truth and shed blood (9–12), as when they act to secure bribes. Priests as well as prophets have their hands out, and speak what nets them a pay-off. For such sin, “Zion will be plowed as a field, Jerusalem . . . ruins . . .,” as Jeremiah 26:18 later cites.

Principles of prayer enrich the passage. First, God honors prayer that is sensitive to His will and a heart that prizes it (3:4). This is not because He looks for merit in those who pray, for He deals according to grace; it is because He looks for what is in accord with His values. His positive answer to such prayer, whether sooner or later, that is in harmony with His heartbeat.

Second, in one sense God always answers prayer, even when “no” is the answer. From the opposite perspective He does not answer (3:4b) with a “yes.” Third, God not only refuses to hear self-serving prayer, but does not even grant His face to encourage those who are actually working against Him (3:4c). Fourth, those who rightly can be expected to model prayer and the values that enhance it sometimes can be part of the problem rather than the solution. Each professing servant of God, for example a prophet and priest here, needs to “keep short accounts with God,” dealing with sin and treasuring values that God can honor.

In relation to the fourth principle, God’s word is very clear. Those who honor Him, He will honor, and those who despise Him He will lightly esteem (1 Sam. 2:30). He will give grace and glory, and no good thing will He withhold from those who walk uprightly (Ps. 84:9–11). His eyes run to and fro throughout the whole earth to show Himself strong on behalf of the one whose heart is sound with Him (2 Chr. 16:9).

Micah 7:7, 18–20

Expecting God to Hear

Speaking against the blot of sin among his people, Micah showcases the right attitude. Let them be as he is. For “My God will hear me” (7).

The frame of thought in which this occurs can be traced back to Chapter 6.

God’s Controversy Against Israel (6)

Chapters 1–3 say that Israel and Judah are under God’s sentence of sin. Israel, due to God’s grace, will have a future kingdom and king forever (4–5). But since judgment is proclaimed, Micah must answer the problem, “How will Israel have a glorious future if Israel is judged because of sin?” He provides the answer in 6–7, especially in 7:18–20. The bright future is assured by the character of the eternal God (7:18). He pardons iniquity, passes over transgression in His remnant, does not remain angry forever, and delights in loving-kindness.

Briefly, Micah in Chapter 6 develops three points. These are the righteousness of the Lord (1–5), the response of the guilty nation (6–8), and the recital of the sentence against them (9–16).

The second point involves a famous passage (v. 8). What should Israel’s response be to a righteous God (6)? A negative answer is to approach the Lord with mere external gestures, such as burnt offerings that are not given sincerely. God does not delight in thousands of rams or ten thousand rivers of oil. His positive answer is the only way He can deal out blessing (8). Micah asks, does God not require of worshipers “to do justice, to love kindness, and to walk humbly with your God?”

If those who come in prayer draw near in an authentic desire for these matters, there will be no controversy with God. Harmony will ensue, and He can pour out blessing.

God’s Compassion for Israel (7–20)

The woeful picture of Israel’s failure (1–6). Israel’s failure lies in two relations.

(1) Failure of godly fruit (1–4). Micah as a man looking for spiritual fruit is, amidst Israel, as those gathering fruit who cannot find a cluster of grapes or a ripe fig. For he cannot find a godly person; all are out to shed blood, to hunt others for their own ends.

(2) Failure of family fidelity (5, 6). The picture is so dismal that one cannot trust a neighbor or vest confidence in a friend. Even in families, a son holds the father in contempt, a daughter fights her mother, and a daughter-in-law is set against the mother-in-law. In short, a person’s enemies are the people of his own family!

The worthy prayer for Israel’s future (7–20).

(1) The assertion of Micah’s faith (7). True, the situation for godliness is bleak. But the prophet models the right attitude to follow. What does this involve?

First, look to the Lord. The idea is to be vigilant in fixing the attention on God for all that is true (cf. 6:8). It is a spirit of alertness and eagerness to have what He can give.

Second, wait for God. He is “the God of my salvation.” Only He can really bring deliverance, and turn the situation of sin around to a scene of righteousness. This waiting focus is one of trusting or hoping in God, in His grace and sufficiency. It is the same as so often in the psalms and in Isaiah 40:29–31.

Micah encourages himself, and others who will catch the vision, to believe that “My God will hear me.” He expects an answer to prayerful dependence. That answer, as the latter part of the chapter bears out, is guaranteed in the faithfulness of God.

(2) The assurances of faith (7–20). At least nine facets are guarantees to Micah that God will surely bring blessing to Israel.

First, the character of God validates the expectation. He is the God of salvation. He is able to save (deliver), being Himself free of all sin, the One who saves others.

Second, the certainty of His hearing encourages Micah. The prophet entertains no doubt; God will hear. It is sure, it is settled, it is merely a matter of time. That God will hear is steadfast even though Micah falls (possibly using himself as an example for Israel that falls, too). He will rise. God is his light (cf. Ps. 27:1).

Micah teaches the spirit of bearing the Lord’s indignation as long as He deals rightly with Israel’s sin. In this, one who trusts can expect that God will plead his case and work justice, eventually bringing him to the light.

Third, the comfort of triumph over enemies lifts the spirit (10). Micah, and his people who catch this vision with him, are to triumph over the enemy, whom God will defeat.

Fourth, the construction of Israel’s walls is a hope to keep in view (11). As in Zechariah 22 and 8, God will assure ultimate rebuilding. Ezekiel 36 also guarantees this.

Fifth, the coming of others to God boosts the heart (12). The day is coming, in Messianic blessing, when people will come to Israel from other parts of the world. Isaiah 19 has assurances along the same line, and Daniel 7:27 refers to people of all nations blessed under the one God who reigns.

Sixth, God’s care of His flock is an encouragement (14, 15). Micah anticipates that God will shepherd His people with His scepter, as King (4:2, 3; 5:2, 4, 5). He will provide for temporal needs as in the days of old, when He worked miracles.

Seventh, God’s confounding of the enemy is a pledge (16, 17). Opposing nations will be put to shame before the greater power the Lord demonstrates. They will utterly respect Him then. For, as Ezekiel 36:23 says, what God does for Israel proves His Lordship before the nations.

Eighth, the compassion of God is a tonic to confidence about the future (18, 19). Micah is actually praising God directly. He can extol Him for two main reasons. The first is His Person (18). For He is incomparable in pardoning sin, in longsuffering, in not retaining anger forever, and delighting in unchanging love. The facets of God’s nature are much like those in Exodus 34:6 and Joel 2:13, 14.

The second reason to praise God is in His performance (19). Micah’s prayer celebrates three things the trusting Israelite can count on in what God will do: (a) He will again have compassion on Israel; (b) tread iniquities under foot, giving triumph over them; (c) and cast all their sins into the depths of the sea. This is a strong way of picturing the absolute removal of sins, and freedom from them (cf. the study on Prov. 28:13).

Ninth, the covenant of God’s promise is a great invitation to take heart (20). Micah finishes his message with unshakable optimism about God’s covenant steadfastness.

The point lies in his affirming God’s performance of His purpose. Micah and others keyed to God’s character can expect a bright future for Israel based on God’s keeping of truth with His people. As He pledged to the man Jacob from atop the ladder of the dream vision He will give the land (Gen. 28:13; 35:12). God had often reaffirmed that to the nation through Jacob. God will enforce truth in seeing that through.

Not only God’s truth (He cannot lie) but His changeless love committed to Abraham is a guarantee. An unfailing blessedness for Israel is based on the Lord’s fidelity to His word tied with His character. It is not founded on Israel’s works, or merit, which come up short (cf. Rom. 3:23). The principle Paul later puts into words is apropos. Faith looks at what God has promised, believing that He is also able to perform it (Rom. 4:20, 21).

That is a gleaming ray of hope at the end of a book in which sin has put Israel in such a deep pit without hope in itself. The hope is all in God.

Principles of prayer abound in Micah 7. First, the wise attitude is to pray, waiting on God for what He can do (v. 7). Second, if hope is rightly in the Lord, then this counts on God to hear and answer prayer (7). Third, the many points depending on God to work deliverance in the future kingdom finally redound to His glory. It is His achievement, not man’s. To Him, then, is the rightful praise for what He is and what He does.

Fourth, the same principle meets people of prayer here that rises before them in many other passages. In praying, they are part of something really magnificent, a plan God has pursued through the ages. What He sovereignly purposes and promises as a hope He will not permit to fail, He allows the people of prayer to pray prayers that He will fulfill. This is pointedly articulate in Jeremiah 29:10–14, in 33:3–26, and in Daniel 9:4–27.

Fifth, all that God has assured to Israel, and all that Israel can rightly expect, comes down to the bottom line. It is all finally dependent on the nature of God—His truth, His love, His faithfulness surely to carry out what He insists He will do.

No person of prayer is more secure than in the stronghold of God’s integrity. On such a note, Micah’s prophecies and his prayer awaits God’s certain answer in His time.

Prayer in Nahum

Introduction

Prayer appears only in the first chapter, verse 15, amid details of God’s judgment on the Assyrians. In the Hebrew text this is 2:1. Prayer’s context here is saturated with facets of God’s character that often relate intimately with Bible prayer.

The Author and Date

Nahum, the prophet, delivers the Lord’s message (1:1). This name, seen only here in Scripture, is probably related to Naham (1 Chr. 4:19) and Nahamani (Neh. 7:7). Nahum means “consolation” or “comfort.” True to his name, the prophet predicts doom on Nineveh, Assyria’s capital, while giving comfort to Judah about God freeing it of Assyrian mistreatment.

Nahum styles himself an “Elkoshite.” This is as Micah calls himself a “Morashite” (Micah 1:1), from Moresheth. The most natural view supposes an Elkosh in southern Judah. The northern kingdom’s capital, Samaria, had been destroyed (2 Kgs. 17). The book emphasizes the southern kingdom as in the prayer verse, 1:15. Perhaps Elkosh is the Birel-kaus about six miles east of Beitjibrin in the tribal area of Simeon in Judah.

The date fits between the destruction of No-Amon (Tebes), capital of Upper Egypt (Nah. 3:8) about 663 B.C., and Nineveh’s fall in 612. Nahum possibly writes before 654 when Thebes began a rise from its ruins. Judah was not troubled by Assyria after 626, but by Egypt and a rising neo-Babylonia ruled by Nabopolasser (625–605). Assyria was weakened after Ashurbanipal’s death in 626, whereas Assyrian power was still unchecked at the time of Nahum 1:12 and 3:1. Judah feels Assyrian bonds (1:13) and devastation (2:2), and is unable to celebrate feasts (1:15). This fits the time of Judah’s Manasseh (698–643), who paid tribute to Assyria and became an exile. Further, Nahum does not mention the Medes, Scythians, or Babylonians, powers that would conquer Nineveh in 612, so perhaps they had not yet risen to prominence.

Nahum probably wrote when Nineveh still was dominant over the biblical world. He may have delivered the prophecy earlier than or about the time that Zephaniah forecast Assyria’s downfall (2:13–15). The latter wrote during Josiah’s kingship over Judah (640ff.).

The Background

Jonah, a century earlier than Nahum, had voiced deep fear that Nineveh, spared by God’s mercy, would crush his people. Ninevites repented under Jonah’s preaching, God did preserve the city, but a hundred years after this with later people, Nineveh again had become a center of evil. In 721, Assyrians took people of Israel into captivity, but in Nahum’s time Nineveh was speeding toward its own zero hour under God’s wrath.

A long line of kings led Assyria into horrifying tortures of enemies—impaling, flaying, displaying human skins on walls of cities, stringing heads of the slain from captives’ necks. Ashurbanipal ruthlessly ripped out the tongues of those who spoke against his gods (cf. descriptions in D. Luckenbill, Ancient Records of Assyria and Babylonia, 1926–1927, 1:146, 148, 213; 2:127, 295, 319, etc.). Nineveh was a “bloody city” (3:1), eminent for inhuman “cruelty” (3:19). To make Nineveh more invincible, Sennacherib (705–681) erected double walls. The inner wall was forty courses of brick wide and 180 high, the outer wall also massively impressive. Nahum seems to forecast doom by a flood (1:8), and 2:6 pictures opening of dam sluices. This would release torrents of water from the reservoir of the River Khosr which flowed through the city. Possibly Medes, Sythians, and Babylonians shut off the sluices, allowed waters to swell, then let them loose as part of their strategy. Another theory posits a timely overflow of the Tigris River that swept through the walls.

The Theme and Outline

It is God’s judgment on Nineveh, based on His glorious character, and the relief He will give His people after this judgment (1:15). Mention of Assyria’s fall abounds in Scripture (Isa. 10:12–19; 14:24, 25; 30:31–33; 31:8, 9; Ezek. 32:22, 23 [afterward]; Zeph. 2:13–15; and Zech. 10:11 [afterward]).

The forecast against Nineveh joins many biblical prophecies of judgment God intends for various nations (Isa. 13–23; Jer. 46–51; Ezek. 25–32; Amos 1, 2; Obad.). His covenant with Abraham deals not only with Israel, but with an international cast of peoples (Gen. 12:1–3).

The outline of Nahum is as follows.

I.   The Vengeance by the God of Israel (1:1–8)

II.  God’s Judgment on Nineveh (1:9–15)

A. Sure Devastation of Nineveh (9–12a)

B. Subsequent Deliverance of Israel (12b–15)

III. The Siege and Sack (2:1–13)

IV. The Cause of the Destruction (3:1–19)

Nahum 1:15

Prayer in Completing Vows

The prayer is not what is in progress now. It is prayer in prospect; it will occur when Judah responds to blessings after God judges Nineveh. Filling the context for the prayer in celebrating feasts and completing vows is God’s judgment of Nineveh and His character that necessitates it. In all of this, the implications for aspects of prayer leap far beyond verse 15 alone.

The Vengeance of God (1:1–8)

Nahum introduces judgment (a burden of doom) on Nineveh, from God’s supernatural vision to him.

The reality of the vengeance (2). At the outset, the verse reveals several points of reality.

(1) The very nature of God is behind His judging. He is a jealous God, aggressive to display His own honor against sin; He is passionate to avenge with wrath the sin that strikes against His values.

(2) What it is His nature to do, He will put into action by vengeance that applies it in a righteously consistent manner.

(3) This judgment He deals to His “adversaries.” The book goes on to describe the Assyrians as filling this role or that of “enemies” (3, 8) in several ways. They devise plans against the Lord or plot evil to buck His power (9, 11), impose a yoke and shackles on His people (13), are contemptible (14) and wicked (15). They scatter Judah (2:1), having devastated them (2), and resembling lions that tear their victims apart (11, 12). They form “a bloody city” (3:1), are guilty of selling nations by her harlotries (4), and perpetrating evil continually on others (19).

No wonder God is against them (3:5).

The resource of His character (3–8). God is completely capable of fulfilling the judgment. True, He is slow to anger (Ex. 34:6; Joel 1:13), longsuffering in giving opportunity to repent as in Jonah 3. About a hundred years have passed since Ninevites obeyed Jonah’s call to repentance, now that generation is gone, and later inhabitants are not repentant. Nineveh is ripe for judgment. For while God is longsuffering (Ps. 103:8–14), this should not be misconstrued to imply weakness, softness on sin, or inability to execute judgment. To the contrary, the Lord is great in power, sufficient to go all the way. Contrary to being indulgent toward sin, He is steadfast to bring due retribution on the guilty who fail to repent.

To be sure, God’s principle is not one that encourages rebellion. It is a way of strong action to deal with wrong, as in sending a whirlwind, storm, and clouds, pictures of judgment. Ezekiel would also speak of God bringing a storm of judgment (1:4; 13:11–13), as the psalmist had (Ps. 18:11–15). God is so capable that He can dry up the sea as He had done in a path through the Red Sea in judgment on the Egyptians (Ex. 14). He can dry up rivers, as he had the Jordan, to thrust His people on to judgment against Canaanites (Josh. 3–5). He has the resource to judge Bashan’s lush pastures or Carmel’s vineyards or Lebanon’s forests with drought.

That is not all. God’s resource can cause earthquakes, bringing landslides and splitting rocks (5, 6). So mighty is He that nobody is able to stand before Him when He is indignant against sin as He is with Nineveh’s.

It is not that God is a slam-banging bully, using His resources to be unfair. In fact, He is good (7; cf. 15). Even when drastic in doing what is the just thing against the wicked, He is a stronghold of safety to those who trust Him as a refuge (7, 8).

God’s Judgment on Nineveh (9–15)

Sure devastation of the city (9–12c). Whatever the Assyrians might plan in a bid to hold out against the Lord, His resources will win by an overwhelming finality. He will not need to repeat the doom. Inhabitants of Nineveh are comparable to thorns that go up in flames, and incapacitated as drunks who have lost ability for self-control. Even when at their strongest and manned by the most defenders, Nineveh must be cut off, swept away.

Subsequent deliverance of Israelites (12d-15). In the midst of describing His judgment on the Assyrians, the Lord assures His own people. His covenant with Abraham had pledged His blessing to them and His judgment on those who opposed them (Gen. 12:1–3). Though He used Assyrians for a time to afflict Israelites, He would fulfill this purpose and then not afflict them further via this enemy.

(1) The freeing of Israel. God promises to break Assyria’s yoke bar and cast off their shackles to free the Israelites.

(2) The facing of Israel’s enemy. The Assyrians would go down nationally with their idol-worship into a grave of doom. The reason is that God regards them as subjects of contempt. Ezekiel, too, refers to the Assyrian’s grave (32:22, 23).

(3) The felicity for Israel. Verse 15 opens with an expectation of a joyful future. Then it invites the people of God to worship Him, and assures them by their being rid of the Assyrian enemy. The middle part concerns details that surely include prayer.

First, the expectation of a joyful future (15a, b). Nahum gives God’s summons to expect a messenger proclaiming good news, peace instead of the strife of Assyrian invasion. Similar imagery of a herald bringing encouraging tidings appears in Isaiah 40:9 and 52:7. In the former, a messenger from a delivered Jerusalem announces that God is present in blessing. This probably anticipates the scene when exiled Israelites returned to Jerusalem and God showed His presence in blessing the rebuilding work as Ezra, Nehemiah, Haggai and Zechariah describe.

Later, Isaiah 52:7 envisions a herald to cities of Judah announcing that God has restored His people, fulfilled as in 40:9. What was enjoyed in principle in that time of restoration will, in an even greater way, be realized in the Messianic era to which many prophecies of Isaiah point (Isa. 11, 61–62, etc.).

Nahum bids his countrymen to expect that reality to be fulfilled.

Second, Nahum refers to a celebration with festive worship (15c). “Celebrate your feasts, O Judah” is a call to re-enact the worshipful feasts as in Leviticus 16 and 23. Prayer would be inevitably a main feature in true spiritual communion.

In the Passover, the people would, for example, affirm God’s historic faithfulness in delivering His people out of Egyptian bondage. They would praise Him for His character fostering this, His covenant care, and the blessings He has given.

In the Feast of Unleavened Bread, they would affirm the haste of God’s bringing the people out of bondage, and praise or thank Him for separating them from the old life to the new as His redeemed.

In the Feast of the Day of Atonement (as Lev. 16), the worship would center in confessing sin, affirming God’s provision in sacrifice, and praising/thanking the Lord for the significance, freeing from guilt.

The Feast of Firstfruits quite naturally suggests praise/thanks for the harvest traceable to God’s gracious bounty (cf. Deut. 8:18). The Feast of Ingathering, or Weeks, or Pentecost, would again feature praise/thanks for the Lord’s provision.

In the Feast of Trumpets, Israelites would remember the blowing of horns. These summoned them to prepare for repentance and cleansing on the Day of Atonement, and praise/thanks for provisions they remembered at the Feast of Tabernacles. Prayer, in getting ready for the Day of Atonement, would focus in communing with God about things to confess and a spirit of gratitude for atonement that He provided.

The Feast of Tabernacles opens vistas of affirming God’s provision and protection as in sustaining Israelites in their temporary booths amid journeys. Israelites did observe this feast in Ezra 3:4. Again, praise/thanks would be apt for God’s faithfulness and for future provisions of safety and care meeting the same principle.

Prayer horizons grow from the Old Testament festal celebrations in the days of Ezra, Nehemiah, Haggai, and Zechariah to expanded ones in the future kingdom. For all the aspects of prayerful worship would shine in the light of fulfillment in the Messiah—His great atonement as the perfect offering, His resurrection as the first fruits (1 Cor. 15:23), God’s provision of the Spirit at Pentecost, and kingdom provisions greater than any past tabernacles bounties.

Nahum’s prayer passage moves on.

Third, the consummation of vows (15d). A vow is one of the aspects of prayer frequent in the Old Testament (cf. Lev. 22:21; 27:1–13; Ps. 116:14, 17–19). At the heart of a vow was the praying person’s pledge to God, reciprocal to what the worshiper expected God to do. Good intentions of believers offering their hearts to God for what He would do for them would be fitting to recall when He restored them to their land. They also would find it natural to consummate any new vows made in the era after returning. Paul and others, for example, put this principle into effect in fulfilling vows (Acts 18:18; 21:23, 24).

Relevant aspects of prayer in completing a vow would be affirming what has happened, and giving praise/thanks to God for His faithfulness. The same would be apropos for God’s purifying of the worshiper at the end (cf. Acts 21:23, 24). Vows would also be fulfilled by appropriate sacrifices, such as the peace offering (Lev. 22:21). Prayer in thanksgiving would accompany such an expression to the Lord.

Fourth, though not a part of prayer, verse 15 concludes with a confirmation of freedom from the enemy. The Assyrians would be so firmly “cut off” in judgment, Nineveh so thoroughly destroyed (3:19), that even survivors (3:18) could not regroup to pose a national menace to Israel.

Principles for prayer flow from the book. First, when God judges, the deeper message this reflects is His character, trustworthy and uncompromising. Nahum develops His qualities that are strategic in fulfilling His plan of blessing (comfort). So the positive towers above the negative. His people can savor His faithfulness in worship saturated by prayer (1:15).

Second, the call to celebrate before God is, at its core, a summons to communion with Him in prayer. Here, this is in facets suggested by the feasts and in carrying vows to their completion in an atmosphere of God-given peace (1:15), a relief from Assyrian affliction (12). Third, God’s sure fulfillment of judgment, as on Nineveh, illustrates His certain delivery of blessing, as on His people.

Fourth, the “grave” is a judgment on evil Assyrians (1:14), whereas splendor (2:2) is God’s will for those He blesses, who worship Him in prayer (1:15). The “burden” of ruin on Assyria (1:1) is utterly in contrast to the blessing of restoration for Judah (2:2). Fifth, if those who sin repent in prayer they lay hold of mighty potential to invite blessing. Crying out to God had availed for safety to Ninevites in Jonah’s day, but those in Nahum’s time had nothing to do with prayerful penitence. They were hardened in their wicked way that God sealed for awesome ruin.

Prayer in Habakkuk

Prayer saturates every chapter of this prophet. It appears in several aspects that the Bible often illustrates. Habakkuk prays in the form of questions, complaints, affirmations of God’s character and work, intercession for blessing to his fellow Judeans, and praise.

Introduction

The Author and Date

Habakkuk introduces himself as one who sees the “burden” of judgment on Judah and on Babylon (1:1). He adds many references to himself in the first person (“I”) as he prays to God and hears His answering counsel. Chapter 3:1 introduces “A prayer of Habakkuk,” the entire chapter.

His name means “the embracer,” or “the wrestler.” This has the reasonable significance that the prophet’s burden was to embrace God in order to comfort his people. He longed to comfort them that conditions would be better as assured by God’s trustworthy character and working. Habakkuk embraces the Lord in seeking answers to prayer, God answers by embracing him (2:2–20), and he embraces others with the solutions that brace faith.

This prophet may have been also a Levitical temple musician, based on 3:1. He seems apt for a role in liturgical singing, as if a member of a family that leads temple worship. Like Jeremiah and Ezekiel, he could be both a prophet and a Levite.

The date of writing is probably in Josiah’s early reign (640ff.), but before the neo-Babylonian rise after 625 B.C. Babylon, with growing military muscles would become poised to stun into submission other contenders for dominion over the biblical world.

And Babylon is the invader of Judah the Lord announces in Chapter 1, anticipating conquest starting in 605. The fact that God’s preparation of Babylon to be His instrument would be hard for Judeans to believe (1:5) is suggestive. The date is before the northern power had shown signs of real threat to disturb Israel.

The Background

Habakkuk portrays his time as one of violence, injustice, and bland ignorance of the law Moses had delivered (1:2–4). Prevalent sins of his people sorely disturb him, and God’s silence baffles him. Intense wickedness fostered by Manasseh and Amon in the preceding half century had seized the will of the people, and they continued their poison in Josiah’s kingship. Judah was tottering on the verge of God’s judgment about which the prophets had warned (Joel, Amos, Isaiah, Micah, etc.). Habakkuk learns that the showdown must come in his own day (1:5b), and the doom is soon to fall (3:16). He and Zephaniah are contemporaries to tell this.

The Theme and Outline

Habakkuk embraces his downcast people with a consoling message. They can place all confidence in their faithful Lord amid the most trying circumstances.

A simple outline:

I.  The Complaints against the Lord (1–2)

II.  The Confidence in the Lord (3)

The prophet prays three times, twice in the opening chapter and again in Chapter 3.

Habakkuk 1:2–11

Prayer in the First Complaint

As quickly as he briefly introduces his book, Habakkuk is engaged in prayer! He mentions the “burden” of judgment he must voice on Judah and on those who spoil Judah. Then he focuses on the sin of each, in sequence.

Judah’s Sin and God’s Silence (2–4)

The core of the problem (2a, b). Prayer begins with a complaint, voiced in a question. How long will the prophet plead for help and God not hear in an obvious answering way?

This is not impudence spouting off in disrespect. God does not take it as an affront. It can be God-honoring for a spiritual person concerned for God’s will to ask point-blank questions, not beat around the bush vaguely, or impugn His righteousness or compassion.

The content of the problem (2c–4). The prayer cries out about violence the godly man beholds among God’s people. He is an advocate, passionate to see integrity of holiness that is sold out to God’s values. This will benefit the people of the covenant. So far, his prayer concern has not elicited God’s deliverance in answer to this fervor.

He has other questions. Why does God make him see sin, such as destruction and violence as countrymen selfishly flouting His Word to exploit others? Justice is not upheld, rather the wicked close in on the righteous, who suffer mistreatment.

All of this is going on against God’s standards. The God Habakkuk expects to be the first to act seems to be doing nothing about it.

God’s Solution—Chaldean Invasion (5–11)

In contrast to standing by idly, God answers prayer. He insists that He is doing something! He is raising up the Chaldeans (6) to act as His purging instrument to bring sinful Judeans to account.

The assurance of His action (5). God challenges Habakkuk and his people to be attentive to signs among the nations. There they will discern a rising enemy. As they grasp a force taking shape in God’s will, they can only be astonished and wonder about the significance it can hold for them. The more the realization of its relevance grips them, they will see that God is surely at work to deal with sin. Yet the rising of an incredible Chaldean war machine would at first seem to defy belief.

The ascendance of an enemy (6a). What the Judeans will see is that God is raising up the Chaldeans. Under Nabopolasser (625–605) the so-called “neo-Babylonian” movement compelled attention in its rapid rise by powerfully rebelling against the former Assyrian dominance.

The attributes of the enemy (6b–11a). The Babylonians were fierce, blood-curdling, and greedy to seize whatever nations their forces invaded. They instilled dread and fear in victims, possessing inherent clout to impose their will, and attacking swiftly against foes. Their horses were fast; they swooped on prey like a diving eagle, and they blasted through defenses like the battering of a mighty wind. They surged onward irresistibly, gathering captives in numbers like the sands, so indomitable that they could laugh in mockery at kings’ futile efforts to ward them off.

The accountability of the enemy (11b, c). Though human resources are impotent to hold the Babylonians to account, God is able. He will confront them with their guilt, as He enlarges on in 2:4–20. Their military prowess is a kind of god they worship (cf. Dan. 4:30). They imagine that they are invincible, but they must face the true God, before whom all men should show respect (2:20).

God has answered Habakkuk’s prayer complaint, assuring His faithful intent to bring an invader due to Judean sin. But He also has determined that the attacker itself, in turn, must be dealt with for its sin.

Principles of prayer come to mind quickly. A clear one is that questions in prayer can be God-pleasing. This is if they arise out of an earnest heart, respectfully open to His forthright answers. Believers asking today, after Scripture is complete, find His answers in principle as they meditate on His Word. Any questions that He chooses not to answer yet in this life, He can give them satisfying light to cover some day in His presence, as He wills.

A second principle is that the prayer warrior ought to be fervently aroused against sin and for the honor of the just God. Third, God does delight to answer prayer, as here, and often encourages believers to expect answers (Jer. 33:3; Matt. 7:7–11; John 15:7; 16:24). Fourth, God who has overall control over all the world can answer prayer concerns by moving even nations. Nothing is too hard for Him (Jer. 32:17, 27). What must He be able to do in groups and individuals, to encourage His praying people!

Fifth, the praying heart can rest in comfort. For while God permits the wicked their temporary use of power, He is strong to bring them to a just reckoning at the time He deems appropriate.

Habakkuk 1:12–2:20

Prayer in the Second Complaint

Habakkuk hears the answer but has an honest reaction in prayer, and God again answers with clear counsel.

Chaldean Sin and God’s Involvement (1:12–2:1)

Witnessing to God’s Person (12, 13a). Habakkuk prays anew in a question: Is not God everlasting, completely sufficient over puny men who are not, to keep His people? Surely, he adds in the prayer aspect of affirmation, the covenant people will not perish, though the Chaldeans’ terrifying onslaught will seem to threaten utter ruin. Habakkuk is not yet able to integrate the entire picture, but true to the covenant promise He is convinced that God must always preserve a people who will see the fulfillment that offers bright encouragement.

He also prays in affirmation by claiming the Lord as “my God, My Holy One.” His object of trust is the true God, all-powerful, the very possession of the waiting heart, the One who cannot fail it. He is holy, set apart to all that is just, pure and true, all that His law exalts Him as being (cf. 1:4).

Wondering about God’s consistency (13b-2:1). It is not clear to Habakkuk how the Lord can appoint the Chaldeans to judge and correct Israel. The invaders, too, are wicked, indescribably bad. Yet God has eyes too pure to approve evil.

So, the puzzled prophet asks why God looks with favor, in some sense, on the enemy that swaggers across the world, dealing treachery. Judeans are evil, but the Babylonians in his estimation are steeped even in their own frightening depths of evil. Questions keep popping up in his troubled mind, as he wrestles with God in advocacy for his people. He asks about why God has made men (such as his own people) like creatures of the sea? Similar to these, caught by hook or net, men are at the mercy of those who prey on them. This is all the more galling when a godly person reflects that the ungodly conquerors then ascribe the glory to their net, and burn incense to their own power as a kind of god. Will the Lord just keep permitting the wicked to empty their catch and go forth again to haul in yet other peoples?

In a sense, the principle of injustice that runs riot in Judah (1:2–4) will be endorsed by the God of justice if He sanctions the unjust Chaldeans to perpetrate their horrifying atrocity.

In 2:1, Habakkuk sets himself in spiritual watchfulness to hear God’s answer to his dilemma. If those who hear his message have problems as he does and reprove him, he is zealous to grasp God’s wisdom so that he can convey God’s mind responsibly.

Some have construed Habakkuk as arrogant and conceited. A more reasonable appraisal is that, while baffled, he is honestly and patiently groping to gain a resolution. The High and Lofty One who inhabits eternity (Isa. 57:25; Hab. 1:12a) is gracious in counseling one who is sincere but whose limited mind needs His light to dawn more fully. Not only for himself, but for those to whom he ministers, Habakkuk needs help. People will pump him for answers, and he must not fall apart but be ready and on the right track so that he can truly help.

God’s Solution—Judgment on the Chaldeans (2:2–20)

God now again answers prayer.

His reassurance of a certain answer (2, 3). God guides the prophet to record the vision, which in this case is His answer to prayer. Habak-kuk is to inscribe it on tablets. This is with a view to his communicating to others God’s perspective. The idea is posting the message publicly, “That the one who reads it may run.” A person who reads what Habakkuk conveys can grasp the idea clearly and hasten to pass it on to others who also need God’s explanation.

The reason God directs Habakkuk to transmit the message is that it is calculated (He has appointed a time), it is coming (rushing on toward fulfillment), and certain (it will not fail). Since it is all of this, even during the delay until God carries it out the right attitude is to wait for it patiently, that is, with expectant trust in God. Again, the Lord insists on it as certain. He will not delay it beyond a time that He deems good.

His recognition of attitudes (4). The Lord contrasts opposite attitudes toward Himself and His plans.

(1) The collapse of the faithless (4a, b). Any person who is proud, as in Chaldea where people fancy their own strength is their god and they rely on this (1:11), has a soul that is not right, not sufficient to hold up. Such a person is doomed to buckle and fall apart after all.

(2) The confidence of the faithful (4c). But, in distinct contrast, the righteous person such as Habakkuk and any who believes his message, will live by his faith. He will trust God to be true to His Person and His plan, and to work everything out consistently with integrity. He will wait on the Lord, counting as true what His Word assures is calculated, coming, and certain (v. 3).

Habakkuk himself becomes a pattern and a pacesetter of such trust in Chapter 3, and closes his message on this conviction of faith.

Three New Testament passages pick up on Habakkuk’s principle of the righteous person living by faith in God’s Word (Rom. 1:17; Gal. 3: 11; Heb. 10:38). The same matter of trust applies in believing that God justifies by grace.

His reasons for judging the Chaldeans (5–19). God assures that after using the Chaldeans to purge Judah, He will, in due time, overtake the invaders themselves with judgment. He insists that He will hold them guilty in turn (cf. 1:11). And He has His reasons: their ambition in lustful selfishness (5–8), their covetousness to seize men and things to build their own interests (9–11), their ruthlessness (12–14), their debauchery (15–17), and their idolatry (18, 19).

His reigning in sufficiency (20). Any idol a man trusts for security will fail (18, 19). The object of true trust is the Lord (1:4c). He does not fail. He is in His holy temple, probably the heavenly one (Mic. 1:2), the real recipient of worship in His ultimate “house of prayer” (cf. Isa. 56:7; Matt. 6:9). He is able to answer prayer, to carry out what He pledges in His answer (2:2ff.), as the rightful One to trust (2:4).

Since the Lord is present, and so capable, the only proper response is this. “Let all the earth be silent before Him” in trusting awe, in respectful worship.

Which guidelines for prayer surface in Habakkuk’s second prayer and God’s answer? First, it is good to saturate prayer with utterances of what God is like—everlasting, holy, a rock of strength, and pure. Those who have prayed from Genesis forward have glorified God in this adoring way (Gen. 21:33; 49:24–25).

Second, it must be said again that a right kind of reasoning that dialogues with God can be pleasing to Him. This is not in an insulting prayer, but by communion earnestly concerned that His beauties be upheld and His people helped in a way that is according to His virtues. Third, Habakkuk models alert spiritual watchfulness to gain God’s answer (2:1). As God’s servant he sees himself as on spiritual guard duty, a true sentinel for his people. He is watchman stationed to seek what will carry out God’s will and work to their blessing. Paul counsels the urgency of such aroused watchfulness to carry out responsible prayer as well (Eph. 6:18).

Fourth, the one who sensitively hears God’s Word finds that He informs the praying heart with logic that hones right to a person’s concerns. In Chapter 2, the Lord says much to put the heart at ease about the fairness and pureness of His action. His plan is calculated, coming, certain, encouraging to trust, just toward the guilty, and summoning hushed respect.

No wonder His prophet is so filled with a vision of Him in his final chapter!

Habakkuk 3

Praise with Confidence in God

After grappling fervently with the Lord to gain perspectives in His work and getting these, the prophet voices all-out confidence in God. This impact of the Word is in a “prayer . . . according to Shigionnoth.” Although the meaning of the term is not sure, it is generally taken as pointing to music accompanying the prayer in temple worship. It is music that reels with fervent feeling and emotional excitement. The root, shagah, means “to err, sin” (Lev. 4:13), or be like a man intoxicated (Prov. 20:1; Isa. 28:7). So it is fitting when one is intoxicated by love (Prov. 5:19).

In Habakkuk, the word points to being vibrant, stirred by feeling in view of the Person and acts of God who is sufficient. The chapter goes on to spotlight exhibits of His greatness. The praying person can compare it with the Spirit-filled life in Acts (2:4; 4:31) or Ephesians (5:18–21). Those filled with God’s Spirit are enlivened in a sound, right sense. This is with a vibrancy that makes them adequate to brace up to their circumstances triumphantly.

The final words, after Habakkuk 3:19, show that ancient Hebrews viewed the prayer as suitable to fit with musical accompaniment.

Habakkuk prays in three phases.

His response to God’s plan (1, 2). After hearing God’s answer unfolding His will (2:2–20), the spokesman prays in worshipful awe. His response is fitting to the summons in 2:20. He is gripped by a sense that God has everything under control, is holy, clear of all misgivings, and worthy of utter trust. He intercedes, imploring God to revive His work in accord with His counseling Word. This pertains to His fulfilling His covenant promises to Israel and to other nations through Israel (Gen. 12:1–3). God’s wrath is right to deal with sin, yet the prophet pleads that God will remember to show mercy.

This, as often in the Bible, is the human heart praying in accord with God’s sure plan from His heart (cf. Jer. 29:10–14; Dan. 9:4–19). God privileges those who pray to be caught up to His own will and along with it, at one with Him (John 15:7).

His review of God’s faithfulness (3–15). This portrays the Lord as coming in glory from Teman, a city of Edom named after Esau’s grandson (Gen. 36:11, 15, 42). He also comes from Mount Paran, southwest of Edom and northeast of Mount Sinai. The reason for choosing these areas can be quite pertinent. God had shown His power there to care for Israel when they were on their wilderness journeys.

In verse 4, shining light flashes from God with “horns,” rays beaming down from His hand. His magnificence is so bright that it hides Him, the mysterious, awesome, invisible God. No man has seen Him at any time, not in the splendor of His essential glory (John 1:18).

The prayer goes on (5). As an evidence of God’s power over men in judging, pestilence (plague) went forth to slay many as in Egypt (Ex. 11, 12). Burning coals also picture the fire of His judgment. In verse 6, God stands and surveys the earth. He startled people, or caused them to “go to pieces,” stricken with fear (Josh. 2:9). He had power to shake the mountains. Surrounding peoples trembled in awe at His acts (Hab. 3:7; Ex. 15:14–16).

In verse 8, God’s anger was not actually against the Red Sea, Jordan River, and streams where He worked miracles. It was against sinners, enemies of His people, who were guilty of gross evil that incensed Him (12, 14). In contrast to such wicked sins, He was seeking lovingly to work a rescue to open away and bless His people (13).

Verse 9 vividly depicts the Lord. Habakkuk casts Him as an archer in battle, unsheathing his bow to unleash quick thrusts of arrows. Verses 10 and 11 show that different parts of creation serve God’s aims. Mountains quake, bodies of water (possibly cloudbursts, or masses of Red Sea water crashing down to engulf Egyptian chariotry) sweep by. The mass of water juts high, as if having hands stretching to overwhelm the enemy chariots and riders. At a later time, as the capable God again defended His people, sun and moon stood still (cf. on Josh. 10:12).

God treading on the sea with His horses (15) pictures His triumph at the Red Sea. He was the winning warrior (Ex. 15:3). The horses fit imagery of resources greater than those of earth. God is described as having heavenly horses and chariots in the days of Elijah (2 Kgs. 2:11, 12) and Elisha (6:17), and horses at Christ’s second coming (Rev. 19:11–21).

Habakkuk, after exulting at God’s resourcefulness in verses 3–15, expresses his dependence on it.

His reliance on God’s faithfulness (16–19). God’s mouthpiece to the people speaks of his concept about himself, his situation, and his Lord.

(1) His concept of himself—nothing but weakness (16). Habakkuk “heard” God’s Word about dealing with coming judgment (cf. v. 2), and trembles (mentioned twice). This is drawing a true, respectful estimate of the Word, awed in taking it seriously (Isa. 66:2). Habakkuk was reduced to a sense of utter inadequacy as to his own prowess (cf. John 15:5; 2 Cor. 3:5). His inner being was rocked by fear, his lips quivered, and “rottenness entered into my bones.” Nothing within himself was adequate. His frame seemed to dissolve; he had no power to stand up, for the message seized him in its powerful grip.

The last part of verse 16 can be translated, “that I might rest calmly in the day of distress when he that attacks it (the Chaldean enemy of Chap. 1) approaches the nation.” Jeremiah is an example of this trusting attitude (cf. Hab. 2:4) in his own book (Chaps. 39–45).

(2) His concept of the situation—nothing but bleakness (17). When the invader occupies the land, plant life is stripped, and animals vanish from fold and stall. Some Judeans have been driven into the hills in search of hiding places, others seized by the enemy for food, some scattered, and many perished for lack of drink or verdure. For people who lived off the produce of the area, the situation is very dark with disaster.

(3) His concept of the Lord—nothing but greatness (18, 19). The prophet’s reliance on the Lord leads him to two realities.

a. A spirit of rejoicing (18). His prayer casts light across the darkness. “I will exult in the Lord . . . rejoice in the God of my salvation.” Joy is one of the concepts which God’s Old Testament people could express by many words. At its essence it is that good cheer of the believer that springs from a confidence that resources in the Lord are sufficient whatever the circumstance. Such joyous adequacy, encouraged to high optimism by God’s past performances in verses 3–15, is explained in verse 19.

b. A spirit of rest (19). God, as the believer’s strength, is the stability to keep him from slipping and falling to spiritual ruin. Treacherous troubles could cause one to falter or fall headlong, but God is able to give true grit (cf. Ps. 18; 27:1). He is a God of personal possession as “my salvation” and “my strength.”

Habakkuk paints a picturesque comparison in his prayer. In a spiritual sense God has made his feet to be like those of the “hind.” The deer had sure-footed tenacity permitting it to walk without slipping on lofty, dangerous paths. Due to his admitted weakness in himself and the threatening situation, Habakkuk could plunge from the path in defeat. But his secret of security is the Lord who holds him up.

It is no puzzle to see why such confidence in prayer is apt to celebrate again and again with musical melody!

This is a good note on which to review principles pertinent in prayer. First, bold prayer flows consistently from saturation with God’s bolstering Word (3:2). It can be very stimulating to let meditation on what God says be one’s send-off into a time of prayer. Second, prayer in the “tyranny of the urgent” in one’s own isolated case may rob a person of triumphing prayer for God’s work “in the midst of the years” (2). Believers can intercede along various lines. One is for God’s plan for His people overall, another for a local church of His own, still another for His various works around the world.

Third, while the prayer advocate is committed to God’s judgment, he can also plead for His fresh mercies—for Israel, for the church (universal or local), for help to a shattered family, and so on. Fourth, one of the most provocative catalysts to confident prayer stems from rehearsing God’s great works in the past. This leaps out of biblical history that stretches one’s faith by things God can do. Or it can quicken the heart by His exploits in a believer’s own life, or by the difference God makes to those close to him.

Fifth, verse 16 is a fresh reminder that the best way to handle coming predicaments is with prayer. Victory is in waiting, that is, trusting, resting with a calm heart expecting God to fulfill His faithfulness and take care of the sincere believer. Verses 18 and 19 enlarge on the winning “game plan.” Here is prayer’s praise to the Lord. It is staking all on His enabling grace and stability to help face come what may.

Sixth, Chapter 3 at its outset and at its end urges its potent reminder for worship, as the Psalms do. Prayer that blends with music can be a fresh and invigorating tonic.

Prayer in Zephaniah

Introduction

Four passages in this brief book refer to prayer. The examples occur amidst judgment on Judah and final blessing God will give.

The Author and Date

Zephaniah carefully identifies his family line four generations back (1:1). This unusual feature is probably to show that he was in the royal blood line of Judah’s King Hezekiah (715–686 B.C.). Why trace back to Hezekiah? He was a king great in righteous seeking of God, a man who led in holy prayer (cf. 2 Kgs. 18–20). This is in contrast to Manasseh and Amon who came after him, both guilty of leading Judah to gross departure from God. Sin even in his day arouses Zephaniah to forecast judgment.

Zephaniah means “he whom the Lord hides, or protects.” This may be, in God’s providential arrangement, a model for others in view of the prophet’s message. He announced scathing judgment (1:14). Yet he ventured that the godly who sought the Lord in prayer might be hidden, kept safely, during that divine dealing (2:3; cf. the principle in Ps. 91).

The date fits within fairly precise limits. For in 1:1 Zephaniah is “in the days of Josiah . . . king of Judah” (640–609). His graphics about chronic sin may suggest that he wrote in the earlier part, perhaps 640–622, for in 622–621 Josiah’s zealous reformation reached its apex (2 Chr. 34:8ff.). Further, Nineveh’s doom (612) that Nahum pronounces is yet to come (2:13–15). Zephaniah’s ministry intertwined with those of Jeremiah (626ff.) and Habakkuk (ca. 640).

The Background

Before Josiah was crowned at age eight, Judah was led by the idolatrous Manasseh for fifty-five years (2 Kgs. 21; 2 Chr. 33), and briefly by the apostate Amon. In the twilight of his wicked career, Manasseh repented before God while a captive in Assyria (ca. 648), was restored to Jerusalem and to Judah’s throne, and tried to undo his wrongs. But Judah had drifted so far in idolatrous ruts, even deepened by his own earlier wickedness, that his new policies made but a surface impression.

Josiah was fervent to head a spiritual awakening (2 Kgs. 22, 23; 2 Chr. 34, 35). He destroyed idol altars, purged chambers of cult prostitutes, abolished child sacrifices, and gave bogus priests their “walking papers.”. He even assembled his people to a “spiritual life conference” and hearing of God’s law, and made a covenant to do God’s will.

Zephaniah’s call for repentance assumes a time before Josiah’s energetic moves (2:1–3).

The Theme and Outline

Zephaniah’s main banner is that the Lord must utterly consume Judah in judgment for sin (1:2–18). A second part of his theme assures a remnant of God’s future kingdom blessing as He finally makes Israel’s reputation great among all nations (3:9–20).

Judgment is vivid under the phrase “the day of the Lord,” as in Joel, Obadiah, Zechariah, and so on. It appears in Joel 1:7 and fifteen times in Zephaniah’s first chapter alone, sometimes by the phrase “that day” or “time.” By it, the prophet envisions judgment in an era named in honor of God making an overwhelming display that He is Lord. This is in the near historical day as Babylon conquers in 605–586, as in Jeremiah, Ezekiel and Habakkuk. But certain details make it apparent that this nearer expression of this, His kind of “Day.” is at the same time illustrative of a greater version that is more intense and universal in the final “Day” before and during the Messiah’s personal coming to reign.

Details that project on even to the ultimate version of the “Day” are plentiful in 3:8–20, as in Joel 2 and 3, Amos 9:11–15, and Zechariah 12–14, even as in Isaiah 2, 11; Joel 3:14, 18 show that the “Day [era] of the Lord” with judgment aspects is the same day (“that day”) that extends even into God following up with kingdom blessing. In Zephaniah 3, the blessing part is one of purity in speech (9, 13), effective prayer (9b), unity in serving God (9c), and Israel’s regathering (10, 20). It also is a state of humility in freedom from shame felt in exile (11, 12, 18). It is a boon of trust in God (12), peace in safety, freedom from fear (15, 16), clearance from the threat of enemies (15, 19), love (17), and resumed feasts (18).

Only the kingdom after the Messiah’s second coming convincingly matches this composite of criteria. And many other clues in the prophets point to that situation when world-wide judgment is followed by kingdom bliss with Israel and other peoples worshiping God (cf. Dan. 7:27).

An outline:

I.   The Announcement of Imminent Judgment (1:1–3:7)

A. Judgment on Judah (1:1–2:3)

B. Judgment on Surrounding Nations (2:4–14)

C. Causes of Judgment on Judah (3:1–7)

II.  The Assurance of Future Blessing (3:8–20)

A. God’s Retribution on the Nations (8)

B. God’s Restoration of Israel (9–20)

Prayer occurs in each chapter, expanding to its greatest detail in Chapter 3.

Zephaniah 1:5, 6

False and Forfeited Prayer

Verse 5 indicts Judeans for false prayer in swearing an oath to the Lord, yet being two-faced in swearing by the Moabite god, Molech. Then verse 6 refers to “turncoats” facing away from God and not seeking Him at all in prayerful inquiry. Both attitudes heap an insult upon the Lord, like a stinging spiritual slap in the face.

Judgment on Judah (1:1–2:3)

After introducing his lineage, time, and area of ministry, Zephaniah begins his message in verse 2.

The intent of the Lord to judge (1:2–6). This develops in three steps.

(1) God’s severity in devastation (2–4b). Through His prophet, the Lord forecasts complete judgment. It will remove (cf. this idea four times) all things—man, beast, birds, and fish. Babylonian armies occupying much of the land would frighten birds away. Fish would be drawn away as part of God’s judgment on Judah, just as He removes rain and strips the area of produce (cf. Joel, Amos, Habakkuk).

Still, the judgment is primarily focused on people, those of Judah and Jerusalem (4), the idolatrous prophets and priests (4), wicked princes (8), even all who bear guilt for filling the Lord’s house with violence and deceit (9).

(2) Judah’s sin in direction (4c–6a). The basic direction of the sin is toward idols such as Baal, stars in the heavens, and the Ammonite god Molech. Devotees approached Molech’s fire ovens, sacrificing children to him (cf. Jer. 32:35).

Worship that was toward false gods was away from the true God, a slam at His worthiness and sufficiency. Some engaged in the hypocrisy and inconsistency of trying to voice oaths of promise to God in prayer, and oaths also to Molech. They felt they could “cover all bases” and draw blessing from different sources.

(3) Judah’s sin in devotion (4c–6). Sin that involves the treachery of seeking God, yet seeking a god is not just sin in direction. It is sin in devotion. The devotion is evil in two ways. It is wicked in not trusting the Lord whole-heartedly, as if He is always suspect and never completely reliable. It is also evil in devoting confidence and loyalty to a god that in candid truth has no divine reality (cf. Isa. 41–48).

Verse 6 defines two problems. The first is the wrong-headed commitment in turning away from following the Lord (cf. Isa. 1:4; Hos. 7:10). It is the opposite of worship with its spirit of repentance that is sensitive to God. The second problem is stubbornly shutting out positive devotion that only rightly belongs to the Lord. It is resisting God in two facets.

a. The failure to seek Him. This would involve any expression in valuing God and inclining to His presence and the all-sufficient standards of His will and covenant care (cf. Ps. 55:20; cf. 1 Pet. 5:7). The estrangement could be by shunning details other passages define as parts of earnestly prizing God. As in Joel 2:12–17 the remedy would take the shape of repentance (“Return to Me with all your heart”), fasting, weeping and mourning in genuine spiritual concern, and authentic trust in the Lord’s covenant compassion. Joel also mentions an assembling to deal with guilt many have in common. This is to have prayer that longs for mercy, and to foster sensitivity to the honor of God before those who do not know Him.

Seeking the Lord at its essence is coming to Him to have heart communion, and a crucial part of this is sensitive prayer. Many passages testify to this, as, for example, Psalm 27:8 and 105:4 and Jeremiah 29:12, 13. How can Judeans find blessing if they do not seek the Lord, as in prayer, but grasp after bubbles that are empty, sorry substitutes?

b. The failure to inquire of God. This may be parallel with seeking, or a more particular step in seeking. In the latter case, it is specific in looking for counsel of God’s will, truth to be learned and prized in God’s presence and in prayer (cf. Jer. 21:1, 2). It is possible, as in the failure here, to try everything else rather than coming to deal in a real closure with God.

The flow of Zephaniah continues, in outline after verse 6, with the imminency of the judgment (7), its inclusiveness (8–13), its intensity (14–18), and an invitation to repent (2:1–3). Since 2:1–3 is the second prayer passage, a separate section will focus on it a bit later.

At the moment, it is apropos to review principles of prayer that pertinent verses of Chapter 1 suggest.

First, due to man’s sinfulness, care needs to be exercised against diverting prayer into a dodge away from God rather than a delight to draw near Him. False gods will never validly satisfy the longings of hearts, but are made-up gods that deceive hearts into bogus security that will meet a dead end in disappointment, even judgment. Zephaniah gives the solution in 2:1–3 and 3:9–20.

Second, the object in prayer is not just to mouth words or exercise oneself in a kind of mental therapeutic that relaxes and soothes. It is to seek the Lord and inquire of Him, Him alone, and is a part of following Him. This is different from the many deceptions by which one can turn away from Him (v. 6).

Zephaniah 2:1–3

A Prayerful Response to Judgment

As seen four paragraphs earlier, here is an invitation to repent.

The Summoning to the Lord (1, 2)

As Joel 2 does, Zephaniah calls Judeans to come together to seek the Lord. Here it is before judgment falls.

The people who are to come (1). They are citizens of a “nation without shame.” The idea is that they have failed to have and display a sense of seeing the glory of God and the shame of sin that offends His moral sensitivity. It is high time to come and seek Him in a genuine spirit.

The peril that is the catalyst (2). Time is running out. Such a gathering is urgent, before God’s decree takes effect and the burning anger of His “Day” drives in its heat.

The Seeking of the Lord (3)

Zephaniah’s appeal can be gathered up in three points.

The preparation in seeking. This appears to be in an attitude some have. It is a way of being humble to listen to God and submit to His will. And it is a way of being sensitive to obey His standards. These are not qualities that provide merit. That is not the point. They are qualities that picture a harmony between God’s will and theirs, of being on the same “wave length” with God. The Lord in grace works in the receptive by which they think according to His good pleasure (Ps. 80:4, 7, 19; Phil. 2:13).

The priorities in seeking. These are along the same lines as the attitudes that prepare. What the receptive hone in on are righteousness and humility. In place of values twisted away from righteousness (cf. 3:1–7), their quest is beauties that the Lord also prizes as righteous (3:5). They also come in a spirit of humility, in the sensitive submission to and respect for the Lord that Isaiah 66:2 expresses. God looks to the person who is poor and of a contrite spirit, who trembles in respect for His Word (cf. 1 Sam. 2:30; Ps. 84:9–11).

The purpose in seeking. Of course the first purpose is to submit to God’s righteousness, and bow to His will in the humility of servant hearts. This being true, the purpose is also for blessing. The prayerful quest of God contemplates the possibility that in His mercy the trusting will be “hidden” to be kept safe during the day (period) of judging anger.

Examples of God being a refuge giving sanctuary to the receptive are frequent in the Psalms (27:1, 5, etc.). Illustrations appear in His keeping His own people safe during plagues of Egypt, and at the Red Sea. In the prophets, God kept the trusting Ebed-melech safe (Jer. 39:17, 18). He preserved Jeremiah (Chaps. 39–44) and Baruch (45:5). He also found ways to keep Daniel and his three friends unharmed though danger posed threats all around them (Dan. 2, 3, 6).

Despite scattering His people through Babylonian conquest, the Lord gave many His refuge. Some lived as colonists more than as captives during exile in Babylonia (Jer. 29), Ezra found his welfare in a foreign land (Ezra 7), and so did Esther.

The prayer Zephaniah puts before his people as a challenge did receive its faithful answers from the Lord.

Principles for prayer speak clearly. First, it is spiritually healthy and fitting for people to deal with shared guilt by shared prayer. Here, as in Joel 2, a corporate prayer meeting in a crisis is apropos, if those who gather follow spiritual guidelines in really coming to grips with God. Second, the passage is one of many showing the awesome possibilities for blessing when hearts seriously and insistently seek God (cf. 2 Chr. 7:14).

Third, the merciful kindness that God offers stands as a frequent stimulus to lay hold of Him in prayer (Joel 2:13, 14; Jonah 3:9). Why not opt for blessing rather than be part of calamity? Fourth, humility and tenderness to obey are strategic in getting God’s ear. This is the very opposite of a regard that does despite to His values and assures that He will not morally commit Himself to hear (Ps. 66:18; Isa. 59:1, 2; James 4:2, 3).

Fifth, prayer above all else should come to “the Lord,” not just come to get His blessing. In its truest sense prayer is fellowship with God, a personal communion, and never a mere mechanical routine or ritual as on a heathen prayer wheel, or repeated chanting of a phrase (cf. Matt. 6:7, 8). Prayer addresses God, and Jesus would teach His servants to begin with “Our Father . . .” (Matt. 6:9).

Zephaniah 3:9, 14

Prayer in the Future Kingdom

The two verses speak of prayer in Israel’s future, blessed estate. God leads His prophet to project truths that will be fulfilled after the Messiah’s second coming when Israel has been regathered a final time.

Prayer in this case is mentioned after causes that provoke judgment.

Causes of Judgment on Judah (3:1–7)

Verses 1 and 2 summarize the reason. It is Jerusalem’s rebellion, defilement, tyranny, refusal to hear the Lord, trust Him, or draw near to Him. Such drawing near would involve, among other realities, a valid kind of prayer.

Specific cases that invite judgment follow in verses 3–7. Zephaniah indicts different leaders as Ezekiel 22 does. Princes roar as lions that are craving to snatch what savagery can get for themselves, and are misusing their authority by treating others like prey. Judges are like wolves slinking in the night, greedy to gratify their own instincts while the getting is good. Prophets do not act in a trustworthy way as watchmen looking to protect, but give reckless counsel that misleads, doing what is to their own advantage. Priests have cheapened the temple and all the values of God that its ministries serve, for they are slaves to self-will, a far cry from God’s will in the law.

All of the cases veer sharply away from the Lord. He is the standard, in verse 5. He is righteous, and will do nothing unjust (cf. 1 John 1:5). Not only this, but He unchangingly can be counted on. More sure than sun up, “Every morning He brings His justice to light [through His Word]; He does not fail” by any inconsistent, shameful act. Unlike Him, the unjust is not sensitive, for they prefer a sinful shame. The unrepentant such as those in the examples spurn His Word, ambitiously pollute all that they do (7), and are marked out to meet with God’s righteous judgment.

Convergence of Nations for Judgment (8)

The receptive have God’s counsel to “wait” for Him to rise up in the judgment. He plans to assemble nations that He might judge them all, not just Judah (1:4; cf. Matt. 25:31–46). For not only Judah, but all the earth is guilty, as Babylon, which God uses to judge Judah is marked for judgment, too (Hab. 1, 2; cf. Rom. 3:23). Zephaniah has already broadened to other nations getting judgment they deserve (2:4, 5, 8–15). So did other prophets (Isa. 13–23; Jer. 25, 46–51; Ezek. 25–32; Joel 3:9–15; Amos 1, 2; Obad. 16). Haggai agrees (2:21, 22), as does Zechariah (12:3; 14:2, 3).

Comfort in Judah’s Future (9–20)

God’s renewal that inclines her (9). Three realities are clear.

(1) His purity for honorable speech (cf. also 13). What this means is pure communication at last. God’s people at that future time speak in righteousness and humility (2:3) as well as love (cf. 3:17), free of exploiting others unjustly as in 3:3, 4. Lies and deceit are not their way (13). Their tongues speak in the clean wholesomeness of things pleasing to the Lord.

This is the thought that fits the context, not one universal language, Hebrew, as some press into the passage.

(2) Their prayer in holy communion. God’s grace gift, granting purity, affords to worshipers a right channel to engage in effective prayer. For, being cleansed, they have a basis of acceptable communication. Enabled by God, they can call on His name, and He will hear when they seek and inquire (1:6).

(3) Their partnership in healthy service. The last part of verse 9 refers to worshipers serving the Lord shoulder to shoulder. They have harmony and unison in a common bond, together in Him. As verse 20 suggests, people of all the earth will have a united part in worshiping the Lord (cf. Isa. 2:1–4; Dan. 7:27; Rev. 7:9–14).

God’s removal of the proud (11). God will have removed unbelievers, the proud ones, all who resist His way (cf. Ezek. 20:38; Matt. 13:41–42; 24:40–41). The nation’s sense of shame for past sinful failure will give way to an upbeat attitude fragranced by kingdom welfare.

God’s restoring of a remnant (12). When God does this work, He will leave intact those receptive to Him to enjoy blessing (cf. Isa. 4:2; Matt. 13:43; 24:40–41). These will be humble and lowly, poor in spirit in having their values in God, not in worldly pride touting self-sufficiency. Their submission to the Lord stands out in their taking refuge in His name, that is, His power, honor, and will. Fleeing to God as a haven of the soul takes the shape of prayerful, trusting dependence on Him (Ps. 18:2), and this will be the spirit in that final time.

God’s restfulness for a remnant (13). A godly life of victory over deceit (cf. 9) frees the blessed of many burdens guilt can bring. At peace with God and people, they shall feed to their content and enjoy rest without having to deal with unjust exploiters present to make them shake with fear (cf. 3:3, 4). At the same time, they will be free of terror felt in an invasion by enemies (15).

God’s rejoicing for a remnant (14–20). Prayer is prominent in the aspect of praise to God.

(1) The summons from God (14). He calls those of Jerusalem (cf. 1:4) and Israel to shout for joy. Four different words express the jubilant spirit in praising worshipers. God Himself also is elated over them (17). In Ezekiel 36:23, the Lord is set apart to vindication and honor before all peoples when He restores Israel. His people can exult in Him for what he has done, even as this involves His giving them renown and praise rather than shame before other peoples (Zeph. 3:19, 20).

The joy is not only intense, as with a shout, but all-out, with all your heart.

(2) The solace of His peace (15, 16). Praise is apropos for this also. The Lord has removed judgments against Israel, no more enemies assault her, and best of all God “the King of Israel, the Lord” is in their midst. This is probably the Messiah. He is king over all the earth (Zech. 14:9), the king God anoints in Psalm 2, the king heading all government in Isaiah 9:6, 7, the final king in Daniel 7:27.

Israel need “fear disaster no more” (Zeph. 3:15). For in their midst they have the Prince of Peace (Isa. 9:6). He keeps those in perfect peace whose minds are stayed on Him (26:3).

(3) The singing He leads (17–20). The Lord is Victor in battle (Ps. 110; Dan. 2:35, 45; Zech. 14:1–3; Rev. 19:11–21). This is consistent with His also having been the winning warrior at the Red Sea (Ex. 15:3), and often in times Scripture celebrates. He knows the most about joyful singing, and models exulting for His people. He brings them gladness, free from grief over the shame Israel felt in what they and He had lost. For they had often not worshiped Him in feasts. In this they had failed drastically in aspects that involved prayer.

Not only will the Victor judge “all your oppressors,” He delivers the lame and the outcast, Israelites who suffered lameness from fleeing and shame in being cast out of the covenant land. God replaces shame heaped on them from other belittling nations with praise and renown. This is an acclaim because the people whose God is the Lord vest faith in Him and it is well placed. God’s regathering of Israel brings Him glory in esteem before peoples of all nations (Ezek. 36:23). They realize, at last, the truth that Israel was not cast out because the other nations’ gods were strong and God was a pushover, but because of sin God was strong to judge. In the end, He is strong in His command over all nations and all false gods, able to restore Israelites (20).

Principles of prayer are prominent as in other passages. First, defeat for Jerusalem or the individual has its root in the failure to receive God’s Word and draw near to Him, for example in prayer (3:2). For in a life intimate with God the boon of blessing is present (Ps. 37:4; John 15:7).

Second, praying successfully is a gift of grace, closely in harmony with His cleansing (cf. Ps. 19:12–14; 119:9–11). This comes up in Zephaniah 3:9, and much in Psalm 119 expresses prayerful reliance on God looking to Him to answer with spiritual capacities. Third, praise of Israelites blessed in the final days draws inspiration from many things. Exalting the Lord has jubilation in feeling clearance from judgment, triumph over enemies, the wonder of God’s presence, and ease of heart in being free from any cause for alarm. Magnifying God also takes its content from His joy, His love, confidence before other nations by God’s vindication of them and Himself, and reflecting on the many bounties His restoration brings (cf. v. 20).

The book progressed from God removing all things falsely counted as worthwhile to His supply of all things that truly bless. Chief among prizes is the Lord Himself, who hears prayer (3:9). He is the King, the One gloriously present (15). And He is the Lord who models for His own the fullness of what it is to rejoice (17).

Prayer in Haggai

Introduction

One who reads this Minor Prophet book looking for prayer is soon aware of two things. First, Haggai does not have a single direct reference in any way to prayer. But a second factor causes sober reflection. The book is chock full of priorities for the spiritual life that consistently go with prayer in the Bible. So, to write Haggai off as prayerless is to withhold vital elements that more fully define the matter.

After the introduction, salient factors that suggest prayer in Haggai’s situation will follow.

The Author and Date

Haggai is God’s messenger (1:1). He mentions receiving and giving God’s message (1:12; 2:1, etc.). He is clear as to his time in a chain of references. He starts in the second year of Darius I Hystaspes of Persia (520 B.C.), on the first day of the sixth month. That fits August 29 on today’s English calendar. He delivers five messages, the last two on the twenty-fourth day of the ninth month, December 18 (2:10, 20). So the book spans a little more than three-and-a-half months.

Zechariah’s Minor Prophet book overlaps with Haggai. His visions began in the same second year of Darius, in the eighth month, October (Zech. 1:1).

The Background

Both Haggai and Zechariah challenged Jews who returned from Babylon to Jerusalem to urge rebuilding of the temple destroyed in 586. Haggai stimulated them to resume work suspended since about 536 (Chap. 1). Zechariah encouraged them by such emphases as the Spirit’s power with which to do the work (Zech. 4:6) and the ultimate triumph of God in blessing His people (Chap. 14). Haggai, too, assured his people that the Spirit was present with them (Hag. 2:5). The two prophets were instrumental in lighting a fire of zeal in the people to finish the temple by 515 B.C. (Ezra 6:15).

The Theme and Outline

Haggai’s focus is on rebuilding of the temple in his own day. This is a springboard to describe the excelling glory Israel’s final earthly temple will have in the kingdom after the Messiah’s second coming (2:6–9).

The outline follows the five messages:

I.   First Message (1:1–11). God convicted the Jews to devote priority to building His house, not their own houses.

II.  Second Message (1:12–15). This penetrated hearts to give strong obedience to the project, led by the civil governor Zerubbabel and high priest Joshua. Haggai assured the remnant of God’s presence and blessing.

III. Third Message (2:1–9). Older returnees from Babylon felt discouraged in comparing the present project with the glorious temple of Solomon before Babylon laid it in rubble. God encouraged builders by His presence, and assured a future temple with glory excelling the one built by Solomon.

IV. Fourth Message (2:10–19). Haggai challenged priests to practice genuine cleanness in offerings. This could allow service in the new temple to begin on a right note. Obedience had the Lord’s pledge of blessing.

V.  Fifth Message (2:20–23). God would topple the nations from power (20–22) and make Zerubbabel a signet. This promise of blessing would be fulfilled not in Zerubbabel’s day but in the future kingdom by the Messiah in Zerub-babel’s line, on the throne of Judah. This ultimate leader would have God’s blessing, in contrast to leaders of other nations that would fall. Inspired by a glorious future, the Jews had fervent hope to continue building.

A Provocative Context for Prayer

Though Haggai nowhere refers to prayer, many considerations suggest prayer’s pertinency as a natural fit with other clear facets of the picture.

(1) Haggai as a true prophet. It is natural to expect God’s mouthpiece to be full of the Spirit, as Micah was (Micah 3:8). Haggai assures that the Spirit abides amidst His people (2:5). Where He has His way, prayer is a normal, proper reality in the spiritual commitment.

At the same time, Haggai is a genuine channel of God’s Word. He says continually, “Thus says the Lord” or “The word of the Lord came.” In fact, thirty-seven of the thirty-eight verses refer to the Lord speaking, quote His words, or have Haggai giving His words. Only 1:15 omits this, yet even it is finishing the thought of verse 14. Such fervency for God’s Word is normally in the same composite with committed, prayerful response (cf. Ps. 119).

(2) Haggai’s passion for God’s house. The prophet pursues the preeminence of God’s interests, calls his hearers from selfish neglect of these, and stirs them to his own priorities. An example is 1:12–15. Zechariah is similar in his Chapter 4, and frequently refers to prayerful communion with the Lord. Haggai reasonably had a true commitment in this as well.

(3) Haggai’s call to glorify God (1:8). By exalting God’s values rather than living only for what is important to them (1:3–6), the people can honor Him. The temple God aroused them to complete was in continuity with the temple under Solomon. That earlier temple was filled with God’s glory when dedicated (1 Kgs. 8), as the tabernacle before it was (Ex. 40). And in the temple everything when rightly understood spoke of glory (Ps. 29:9). It was in this that Isaiah saw the glory of God (Isa. 6), Ezekiel as well, though the glory was departing due to sin tolerated there (Ezek. 8–11).

In light of this, it is again probable that prayer, though not mentioned, was prominent in the service of Haggai and in the response of the people.

(4) Haggai’s crisis is a normal one for prayer. Biblical crises of disobedience and a move to repentance are very frequently catalysts for urgent prayer. The situation in 1:6, 9–11 is one such emergency. God brings pressure to bear on the potential builders for disobeying and for unholiness (cf. 2:16, 17). The priestly failure, for example, has not been remedied by their coming back to God—a move of repentance (2:17). So, from the day they respond rightly, God will bless (2:19).

God makes the return personal, “to Me” (2:17). This would require real sensitivity to His Word and His Spirit, and to Him directly in communion. Prayer would not be absent from such serious spiritual “business” face to face with God.

Often in Scripture, genuine repentance to God and His ways (cf. “consider your ways” in Haggai) flows with serious seeking of God, mourning in arousal about God’s values and sins inconsistent with them, fasting, and calling on the Lord. The principle is clear enough (2 Chr. 7:14; Joel 2:12–17; Amos 5:4; Zeph. 2:1–3). Some of the factors are not present each time, but prayer is almost always specific, or intimated.

The same is probable in Haggai’s situation.

(5) Haggai’s zeal and reverence to obey suggest prayer (cf. 1:12). Again, as in (4) above, prayer was reasonably crucial, as in Joel 2. The result was very effective, firing the remnant to labor fervently on the Lord’s house (1:14).

(6) Haggai’s assurance of God’s presence intimates prayer. God grants His presence in the temple building period (2:4, 5, 19), and pledges future blessing (20–23). One gathers that God is pleased that spiritual factors have come together. Prayerful fellowship with Him would have its part.

(7) Haggai’s focus on true holiness joins well with prayer. Holiness and cleanness are vital in 2:10–19. Cleansing coordinated with repentance, faith, and prayer in confession is quite natural, even if not expressly mentioned. God’s Word counsels the role of prayer (in confession at least) in trusting God for cleansing (Ps. 19:12–14; 51:4, 5; Prov. 28:13; 1 John 1:9).

(8) Haggai’s recognition of Lordship suggests prayer. “Lord” is mentioned thirty-five times, and besides this the book refers to “God,” “Spirit” (2:5), and actions of “I” (the Lord). Haggai is so vital with God’s very heartbeat, since he is His available servant, that one expects him to have communion also in prayer.

(9) Haggai’s anticipation of future glory suggests praise. The prophet expects the splendid final temple (2:7–9), overthrow of kingdoms opposed to Israel, and blessing on leadership by a Judean in Zerubbabel’s line (20–23). Praise/thanks is natural to God in contemplating His power and goodness in bringing these momentous things about.

Likewise, praise is a proper response to other blessings in the book: God’s power to prosper crop production (2:19), and give the Spirit (2:5). Petition, too, would be a fitting reaction asking God to overcome problems and meet the needs. Even affirmation in prayer is apropos, speaking of God’s righteous way in contrast to the Judeans’ sinful ways, and a desire to do His will as in building the temple.

These associations of prayer enhance the likelihood that prayer was strategic, implicit even if not explicit. Scripture has many analogies where at times it says nothing of a strategic theme. God’s Word normally gives prominence to spiritual keys about which some passagesare silent. Examples are the Spirit as the source of spiritual fruit (often merely assumed), faith to be saved (a passage may focus only on obeying, or repentance), repentance (some passages note only faith, yet faith and repentance go together), and the Messiah’s presence in passages of kingdom blessing (some say so, others pass this by).

Guidelines for prayer are evident in what Haggai does say. Some examples show this. First, prayer is relevant in any God-blessed preaching and any doing of God’s will. Even if potent behind the scenes, it must be present, because God carries out His work to such a degree in harmony with trustful prayer.

Second, prayer is relevant every way one turns in Haggai. Praising God is cogent with a true fear of Him (Ps. 112:1); prayer is a vital part of seeking God’s face (Ps. 27:8); real holiness relates aptly to submissive prayer (Ps. 15; 25:8–14); a genuine response to God’s Word becomes naturally intermeshed with prayer (Ps. 119, often).

The temple itself is a house of prayer (Isa. 56:7; cf. Dan. 6:10), and arousal to see things done for its good will hardly be in balance without prayer; God’s giving of blessing to those who have been disobedient assumes repentant prayer laying hold of His grace (cf. 2 Chr. 7:14; Jer. 29:14).

Third, if God’s servant does not at the moment call expressly for prayer, or refer to his own prayer, prayer may yet be a vital force for others and for himself. Other details of life may point to its reality. Haggai’s book is brief, and does not mention many facets of the spiritual life. Still, it is a spiritual reflex for the believer, as he goes on, to make much of prayer’s role in the godly life (cf. Ps. 5:11, 12; 28:6–9).

Prayer in Zechariah

Introduction

Zechariah’s name, meaning “the Lord remembers,” turns out to be the theme his message keynotes. In this, he is as many other prophets. God often selected for His prophetic service men who were named in relationship to Him, for example Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Obadiah, Micah, Habakkuk, Zephaniah, Malachi, and others.

More about Zechariah is due shortly. Now, in a nutshell, it is pertinent to emphasize that prayer is frequent in this book, occurring in at least nine of its fourteen chapters. One example is in questions to know God’s mind. The questions are impassioned to see things God’s way, as also in Jeremiah 14 and 15, and Habakkuk 1 and 2. How different such respectful queries are from the impudent questions spouted in disrespect during Malachi’s ministry (Mal. 1:2, 6, 7; 3:14, 17).

The Author and Date

Zechariah identifies himself as God’s mouthpiece (1:1), and reveals that he is young (2:4). The word na’ar means a lad or very young man. He began this ministry two months later than Haggai in October– November 520 B.C. (Hagg. 1:1; Zech. 1:1). Haggai may have been older; at least he is mentioned first in Ezra 5:1 and 6:14.

Zechariah was both a priest and a prophet (1:1; Ezra 5:1; 6:14; Neh. 12:16). So were Jeremiah and Ezekiel.

The date of his ministry in this book runs from October– November 520 (1:1) at least to November–December 518 (7:1), more than two years before completion of rebuilding the temple in February–March 515 (Ezra 6:15). The dates, just as in Haggai’s prophecy, fit within the reign of Persia’s Darius Hystastes I.

The Background

Haggai and Zechariah as prophets were God’s catalysts to challenge Jews God had restored to Jerusalem from Babylon ca. 537 B.C. to finish rebuilding Jerusalem’s temple (520–515).

Conditions are clear in both books. Haggai refers to Jewish need to overcome aims seeking only to gratify personal ambition, and moral uncleanness that spoils every work of the hands. The people must “consider” their ways, insist on good new paths, and focus priority on God’s interests. Zechariah, striking at the same essence, calls them to “Return to Me” (1:3). He describes imperative cleansing (Chap. 3), and scores them for prevalent sins such as theft and false vows (5:3). He convicts about other sins too: injustice, unkindness and untruth (7:9, 10, 16), as well as wrong-hearted fasting, a kind with selfish motives (7:5, 6).

In this atmosphere of sin, Israel is also still downtrodden by Gentile nations. God promises to judge nations that distress them (1), restore Jerusalem (2:1–13; 8:1–8; 14:9ff.), cleanse the receptive (Chap. 3), and give His Spirit’s sufficiency to complete the temple (4:6). In the more distant future, as in 2:1–13 and 8:1–8, He will also bring the Messiah to bless in priestly and royal aspects (3:8; 4:14; 6:12–13; 14:9). He also will defeat armies massed again against Jerusalem (12:1–9), pour out the Spirit of grace and of prayer to be repentant and receptive to Him (12:10–14), and cleanse His people (13:1–6). And He will bring His King (14:3, 9), judge all nations (14:12–15), stimulate worship of all the world centering at Jerusalem (vv. 16–21), remove His judgmental curse, and let Jerusalem dwell in security (11).

The Theme and Outline

Zechariah’s spotlight is on the Lord remembering to bring Messianic blessing to Israel, and to effect judgment necessary to bring this about. In “good words and comfortable words” (1:13) God reveals His zeal to bless (14). In a long chain of promises in visions and burdens (judgments), He guarantees to restore Jerusalem and reign in glory over Israel.

In fulfilling this theme, the prophet does three things: (1) encourages temple builders to labor earnestly, as in Haggai; (2) shows His judgment on Gentiles who subjugated Israel, so that He clears the path for Israelite blessing (cf. 1:11, 15; 12:1–9; 14:1–5); and (3) unfolds the panorama of His future work for Israel by judgment, and for blessing, using eight visions (Chaps. 1–6) and later prophecies (12–14). Israel is, to Him, “the apple (pupil, or precious possession) of His eye,” so to speak (2:8b).

The outline:

I.   Pictorial Panorama of Israel’s Path to Blessing (1–6)

A. Summons to Repent (1:1–6)

B. Series of Eight Visions (1:7–6:8)

C. Crowning of the High Priest (6:9–15)

II.  Pressing Problem of Israel’s Fasts (7–8)

A. The Question about Fasts (7:1–3)

B. The Answers of the Lord (7:4–8:23)

III. Prophetic Plan for Israel’s Kingdom Blessing (9–14)

Zechariah 1–6

Prayers for Light

A series of five questions to God are bunched in Chapters 1–2 alone. Four are on Zechariah’s lips and one issues from the angel who reveals the Lord’s message to the prophet. Later direct petition occurs (3:5).

Since the speaking is to God, the utterances are in essence prayers. They illustrate prayer’s aspect that is a respectful appeal for God to explain or to do something (cf. Gen. 18:23–33; Jer. 14–15; Hab. 1–2).

In all of 1:1–6:8, God is revealing eight visions to His spokesman to give to His people. So the prayers fit into this natural flow.

Vision One: The Man Among the Myrtles (1:7–17)

The prelude (1:1–6). Zechariah introduces himself, his time, and his priestly lineage. Then he refers to the Lord’s anger with the people’s forebears. Their sin provoked His judgment as in the seventy-year exile to Babylon (cf. 1:12). He appeals to his contemporaries not to persist in sin as their people had, but “Return to Me” in repentance. This is with a view to God’s response, “that I may return to you” (cf. 7:13; James 4:8).

A lack of repentance in the fathers drew God’s sure fulfillment of judgment that He warned would overtake them. Only after the calamity, in some cases, did Israelites repent, acknowledging that He had been true to do what He said He would do.

On this note of God keeping His Word, the book begins.

The revelation before the prayer (7, 8). God speaks in the eleventh month, three months after the call to repent (1–6). By now, as the people also received Haggai’s message in 2:12–19, they had repented (19), and God from that day would bless.

The Lord’s picture in the first night vision is of a man mounted on a sorrel (reddish brown) horse. The horse stands in a grove of myrtle trees, down in a ravine with red, sorrel and white horses behind.

The prayer for explanation (9a). Of course the vivid portrayal prompts God’s messenger to request insight on the point to divulge to his people. He asks this of “My lord,” reflecting earnest honor, respect, and availability. The desire to hear “what are these” exemplifies an inquisitive spirit that is eager to grasp God’s will.

The answer with light (9b–11). The angel of the Lord (12) is God’s messenger to inform Zechariah. Here and in certain other passages he may be a preincarnate appearance of the second Person of the Godhead (Gen. 16, 18, etc.).

First, the heavenly spokesman promises he will answer (9). He appears to be the same as the man waiting among the trees, further identified as an angel of the Lord. So, true to his guarantee, he answers the prophet. Those who sit their mounts in the ravine are a patrol the Lord has dispatched through the earth. Other members of the patrol report to their leader, the angel, that they have found the earth peaceful and quiet.

The significance is probably this. At the moment, in God’s providential care, no nation is fomenting distress with reference to Zechariah’s people. Such an answer to prayer brings comfort to the prophet to pass on to those he has on his heart.

Principles from this prayer situation are provocative. First, God answers prayer of His servant with sensitivity to Israel’s response to His Word already given by the servant. Israel had repented, in some measure (cf. 2–6), and in this sensitivity was a tone preparing them to receive further light from the Lord. In a sense, truth is revealed to open hearts, and in some way beyond our full grasp God answers prayer for His corporate people with reference to receptivity (cf. Isa. 59:1–8; Jer. 7:16; 11:14). An answer to prayer may hinge not only on the heart attitude of the individual who prays, but the people he represents in prayer. He may be receptive, yet his people resistant, as in Jeremiah’s case. Or, both he and his people to some real extent may be receptive, even if not perfect.

Second, in certain biblical cases, God revealed His plan and answered prayer through angelic servanthood. He had shown Jacob the active role of His heavenly messengers in participating with Him in His covenant designs for the covenant people (Gen. 28:11ff.).

Third, prayer was strategic in responding to God’s revelation to gain insight to His will (9a). Many biblical cases show a strong interlace between revelation of God’s plan and prayer reacting to it (Jer. 29:10–14; 33:3 with 33:4ff.; John 15:7). Even in Paul’s letters, prayer has a vital place in gaining discernment into things God has revealed (Phil. 1:9–11; Col. 1:9–12).

Fourth, Zechariah’s attitude underscores the great importance of praying in humility, submitting to God’s Lordship in eager desire to receive light. How far this is from an upstart, haughty spirit that talks down to God as if He is the servant! Fifth, God is Himself graciously eager to answer prayer that honors Him (“I will show you . . .”). Sixth, prayer that is to the point aims at a direct answer, and here secures it.

The request of the angel (12). Here is an unusual case of a heavenly messenger “praying” for information! Angels can engage in the question aspect of prayer (here) as angels can pray in praise to God (Luke 2:13–14; Rev. 16:5). The question, in servant spirit, may be for the sake of Zechariah and his people. The angel puts into words the issue that is for their comfort (13). On the angel’s mind is the question of how long God will withhold special compassion for Jerusalem and cities of Judah. For the seventy-year indignation had been severe, keeping them from their land until about sixteen years before. Even now, they are far from the self-governing, safe estate they had so often known before the exile.

Before leaving this prayer, it is apropos to state principles. One is that the good angel models respect for the Lord before other holy angels and the human prophet. Second, the prayer question is sharp, timely, relevant to the need, illustrating that prayer can be right to the mark rather than vaguely “beating around the bush” as so often happens. Third, the prayer exemplifies an intercessory concern, and the blessing strategic to resolve others’ problems as God wills.

The responses in explanation (13–17). God answers prayer in two channels.

(1) The Lord speaks to the angel who prayed (13). He replies to the one communicating with Him. And His words are upbeat, “gracious” and “comforting.” The nature of the answer is a reflection of His covenant graciousness (Ex. 34:6; Ps. 103:8–14), His passion to offer comfort. Both are often prominent through His prophets (Isa. 40–66; Jer. 30–33; Ezek. 34–48; Hos. 14:4–9; Joel 3:1–21; Amos 9:11–15; Mic. 7:18–20; Hag. 2:20–23, etc.).

(2) The angel speaks to Zechariah (14–17). At least three facets of comfort appear in the answer that comes through for Israel.

First, the angel bids Zechariah to proclaim the Lord’s great passion to bless Jerusalem and Zion. “I am exceedingly jealous for” these, God speaks in no uncertain terms of how He wants to console.

Second, the Lord is “very angry” with nations that are at ease, themselves deserving judgment but free of it at the moment. For He had been only “a little angry” whereas the nations brought the calamity on Israel out of their own wrong motives to gratify their own will and zeal bent on hurting. God seemed incredibly angry at Judah as in the doom Lamentations describes. His being “a little angry” reasonably is in comparison to infinite anger He might have shown.

His anger against the nations, expanded on later, will involve subjugating each one that inflicted Israel (1:20, 21). In His total program, given time, He will judge all nations (Chaps. 12, 14; cf. Jer. 25).

Third, the blessing God is jealous to bring His people (1:14), He will actually deliver on (16, 17). Whereas He had appeared to favor the nations that subjugated Israel, He had not really done so. He will show compassion to Jerusalem (cf. 8:1–8; 14:1–21), assure rebuilding of His temple and the city, and even other cities of Israel. To all of these His provision is to be abundant.

A fulfillment that comes to grips with the finality in such far-reaching welfare has never been realized. It remains for the time after the second coming of the Messiah, as in Chapter 14 and often in the prophets (cf. Jer. 30–33; Ezek. 36; Dan. 7:27).

Which principles seize the attention in God’s answer to the angel’s prayer? First, God’s heart is set on being gracious to His covenant people (Jer. 29:11). This is the case insofar as the principle was realized in the Ezra/Nehemiah restoration, and in far greater measure in the long-range future. Such a divine attitude nudges intercessory prayer for Israel’s restoration (Jer. 33:3, “Call unto Me . . .!”), as God pledges emphatically to follow through on this plan (33:4ff.). The principle can have its application, too, in other intercessory cries converging to His will.

Second, it is new voltage to prayer to reflect on God’s control over nations of the world and not just Israel. If He can show a mastery over so much, He is worthy of trust for matters of daily life (cf. Phil. 4:6). These often seem far easier, at least by human comparison!

Vision Two: Four Horns and Four Artisans (1:18–21)

The revelation itself (18). God’s vision depicts to Zechariah four horns. These reasonably would flash up, as on a screen, taking on an active, menacing position, reflecting attack as the recipient beheld.

The prayer for an explanation (19a). Again the prophet wastes no words getting right to the issue. “What are these?” He is aroused to perceive the meaning God intends the horns to illustrate.

The answer with light (19b). God’s angel replies on the Lord’s behalf that these horns represent powers (agencies) that scattered God’s people. Graphically, horns of rams, goats, or other animals (cf. Ezek. 34; Dan. 7, 8) can hook, rout, and scatter other animals trying to avoid getting ripped. They vividly picture nations which used clout to disburse Israelites from their land. They probably picture the same four empires as Daniel 7—Babylon, Media Persia, Greece, Rome. Those are notable in God’s Word, and Zechariah’s service at a point when Persia is in control (1:1).

Guidelines for prayer emerge. First, God uses simple pictures in His Word to help His praying people grasp the sense of things. Here are horns, like countless other illustrations that signify His truth. A ladder features God at the top, a bronze servant is affixed to a standard, a loaf of barley bread tumbles into the Midianite camp, and a lion, bear, leopard and complex beast conquer. Often when pleading for light to grasp God’s plan, the believer comes across real clarity by God’s tutoring on what His Word means.

Second, God may answer prayer immediately as here (the response came right back), or wait longer to give it. Abram asked for a son (Gen. 15) and God had him wait several years. George Mueller prayed for the salvation of certain people that God did not draw to Himself until many years later. The timing is finally in the wisdom of God. But answers are faithful whether He gives them in a moment or after a span of years as His gift of a son to Abram (Gen. 15, 21).

Vision Three: The Four Artisans (1:20, 21)

The revelation itself (20). The Lord depicts four craftsmen.

The prayer for explanation (21a). Apparently the four skilled workmen are on the move in the vision. For Zechariah asks what they are “coming” to do. Possibly they are advancing on the horns in a menacing way.

The answer with light (21). Terrifying the horns (conquerors of Israel) is the point of the artisans. This is the idea that the angel casts on the scene. More than this, they will “throw down” these scatterers of God’s covenant people. Demolition is the work they come to do before God rebuilds Jerusalem and the temple (1:16; 2:1–13).

Like the “horns,” these are not identified precisely. Yet the powers that successively conquered or will master the subjugators of Israel (Dan. 7) can be reasonably seen. They can be Media Persia, which did conquer Babylonia (Dan. 8), Greece which in turn gained ascendancy over Media Persia (Dan. 8), Rome which rose to dominance over Greece (Dan. 7:7), and finally the Stone (Dan. 2) who also is called the Son of Man (Dan. 7), and who is to crush the Roman sphere of power.

The perspective in Zechariah often suggests a movement to the Messiah’s second coming as Daniel 2 and 7 do. It is only then that, in a most effective way, God delivers Israel from Gentile conquest into a rebuilt bliss that lasts. Certainly nothing in the days before or as yet since Jesus Christ’s first advent has reasonably answered to details of Zechariah 2 (and cf. 8:1–8): God dwelling in Israel (2:10), many nations becoming the Lord’s people (v. 11). Other details of Zechariah increase the picture: Jerusalem’s safety after the second coming of the Messiah (14:1–3, 11); judgment on the nations (14:12–15); God withholding rain from any nation whose people do not go to worship Him in Jerusalem (17–19); and holiness characterizing the temple, without the intrusion of idol-worship (20, 21).

Zechariah’s latest prayer and its answer suggests principles. First, it was what the Lord showed Zechariah that elicited his prayer for light. Those who claim “the Lord showed me” and cite visions today need to be careful about truth, and language. In the present case the vision was a part of Scripture that God has blessed and His people have recognized. The Lord really did this. In some cases, well-meaning people may slip into careless claims of divine visions, and mingle their prayers with these. They have no verification, and would be wiser to show self-control about what slips off their tongues, or what motive gives release to their claims (desire for recognition, a relishing of the sensational, etc.). Also, they can mislead themselves as well as others by stories of receiving special, new revelation, rather than truly living by the sure and sufficient word of prophecy in the Bible.

Second, God gives those who pray encouragement by this and many other cases of His faithfulness to carry His plan forward. He knows what He is doing, He has the power, and He cares about His people, therefore deals with people who hurt them (cf. 1:14). What He says will occur is certain to come about. The prayer warrior can pillow his head and heart on this.

Vision Four: A Man with a Measuring Line (2:1–13)

The revelation itself (1). A man with a measuring line flashes into Zechariah’s inward vision. God is being graphic again.

The prayer for explanation (2a). “Where are you going?” the prophet inquires of the workman in the vision. Conversation has changed from the angel to characters in this vision. But quickly it switches back to the angels dealing with Zechariah (3, 4).

The answer with light (2b-13). Glancing up from his work with his measuring line, a man in the scene replies. His task is to get statistics on Jerusalem, to see how wide and long it is. The measurement of the entire city attests God’s plan to restore it fully, an all-the-way reality. This soon is seen as fitting (3). God has pledged to rebuild Jerusalem (1:16; cf. 8:1–8), and deal with nations that have been her undoing, so this fits in naturally to make sense. An angel instructs another angel to hasten and speak to Zechariah, “that young man.” His God-given answer to prayer is that Jerusalem will be inhabited, God defending it as a “wall of fire” and being “the glory in her midst.” The Lord bids Israelite exiles to flee from where they are scattered to all directions, for example from Babylon. They are to return to their own land. Any nation that plunders Israel is hurting a people He sees as “the pupil of His eye,” that is, like a precious bodily organ, to be protected. So, He is “exceedingly jealous for Jerusalem and Zion,” intent to bring blessing (1:14). God will reduce opposing peoples to slavery, as has often happened when conquering powers themselves later in turn became devastated. The seemingly invincible have been brought under dominance of others which they previously lorded it over.

God’s invites Israelites to sing for joy. This would include prayer giving praise to Him (10). Worshipers would have much to exult about in praise songs. For God dwells among them, people of other nations have been converted to Him, and Jerusalem is under the Lord’s possession. Apparently this sees the city’s former literal calamities as fully resolved by a literal restoration.

The Lord as the Messiah is a great warrior figure bringing these blessings in verses 8–11. A distinction of Persons in the Godhead makes sense, and this is consistent with other passages (Ps. 2:7–9; 110:1; Dan. 7:13, 14; Eph. 1:3–14). Zechariah 2:8 speaks of the “Lord of hosts” [the Second Person?], saying that “He [the Father] has sent me [the Second Person] against the nations.” Verse 9 adds that “the Lord of hosts has sent Me,” here the Father being now called “Lord of hosts.” This suggests that both members of the Godhead are “the Lord of hosts” as both are “Lord” (Ps. 110:1). Again in verse 11 “the Lord of hosts [Father] has sent Me [Messiah] to you” (cf. Ps. 2:6–8; Dan. 7:13–14). Principles of prayer synchronize in a natural way here. First, God’s praying people today, like Zechariah, can draw near with questions, and secure His answers from His Word now in Scripture (not in visions as Zech. does!). It honors God to ask valid questions and find proper answers that He gives, and these now are found in the Bible. The Word and prayer both ought to be rich in a believer’s life (cf. Col. 1:9–12; 3:16) as they were for such servants as Zechariah.

Second, the prospect that God will be present among His people in the future kingdom is an encouragement now to those who pray. It comforts them as they intercede for the fulfillment of promises concerning Israel, and realize that future Israelites will abound in this joy. It also consoles them because they see in such great things the principle that believers today in a sense already enjoy in a wonderful way. God is present, in their case even living in them, in bodies that are living temples (1 Cor. 6:19). That is one of the elixirs for the prayer life today.

Third, God’s ability to “wave My hand” and accomplish what He wills (2:9) can be a great boost to the heart’s faith. The God who has the whole world in His hands and who has charge over all nations is able to deal with matters of prayer today! People of prayer need to have their vision enhanced as to the great things God is able to do. Nothing is too hard for Him, as is clear in another context about His regathering Israel (Jer. 31–33), where nothing is too hard for him (32:17, 27).

Vision Five: Cleansing the High Priest (3:1–10)

One of the biggest problems of Israel, if God is to restore this people, is its uncleanness due to sin (Hag. 2:12–19). God had instituted the Levites to lead in spiritual service, to live as models of life in His will and the peace that attends this (Mal. 2:5; Zech. 3:7). They were channels of His law, His message (2:7). Israel’s cleansing needs to begin with its pace-setters, as represented at the top in Zechariah’s day by the high priest Joshua.

The revelation itself (1–4). God showed Zechariah a vision of the high priest standing before the angel of the Lord. But Satan was standing at the priest’s right hand to accuse him due to his defilement. The Lord (probably in this scene identical with the angel of the Lord) defended the priest, rebuking Satan.

Why the defense? The Lord explains that He has chosen Jerusalem, purposed graciousness (1:13, 17; 2:8), and regarded Joshua as one of the remnant. As such, the priest is “a brand plucked from the fire,” one God has saved and aims to keep safe, in grace. Rather than rejecting Joshua, the Lord mercifully takes away his sin and directs that he be arrayed in festive garments. The apparel represents that he is clean, pure for worship at the feasts, and accepted.

The prayer for a turban (5a). Zechariah grasps the meaning clearly enough. So his prayer intercedes for God to supply an article of dress Joshua is missing, a priest’s head turban. It would appear that God leaves this out at first to lead Zechariah into the opportunity to be a channel of His will in asking for it.

The answer (5b-10). God responds to prayer in two details.

(1) As to clean dress (5). God moves those standing by, other priests, to clothe Joshua fully, approvingly.

(2) As to comforting detail (6–10). Then the angel of the Lord challenges and consoles Joshua (the prophet could relate this to the priest later). Solace is also in this for Zechariah about the leader’s spiritual well-being. For this is part of the prophet’s concern in praying for full dress. If the high priest would order his walk in God’s will and fulfill service to Him, God would permit him to govern His house, exercise service in His courts to promote godliness, and enjoy free access with honor before God and fellow believers. The angel also tells Joshua and his company of priests that they are a symbol. That is, their office represents God’s will for godliness. God purposes to bring in “My servant the Branch,” the Messiah, who will fulfill godliness as the perfect ideal. The stone inset on the high priest’s breastplate has the focus of seven eyes, God’s eyes seeing as if sevenfold (a number signifying seeing with completeness) all that goes on in the earth (4:10; 2 Chr. 16:9; Prov. 15:3).

God appears to intend the “stone” to be symbolical of the Messiah (cf. Ps. 118:22), by whom He would effect cleansing for Joshua and his people (Zech. 3:9; 13:1; Rom. 11:25, 26; cf. Lev. 17:11; Heb. 9:22). He would also give peace, an idea conveyed by every Israelite being set so free from distress that he could invite his neighbor to relax in the shade with him (Zech. 3:10). For in 6:13 the Messiah as Himself the perfect priest would assure peace (Ps. 110:4) and also be king (14:9). He would build the ideal temple.

Principles of prayer surface in Zechariah 3. First, the prophet is alert, sensitive to the need and right to the point in interceding for it (5). The high priest’s turban features a golden plate adorning the forehead, engraved with the theme, “Holy to the Lord” (Ex. 28:36–38).

Second, God’s answer to prayer converges on the detail of Joshua’s spiritual blessing. That is the concern, along with other facets that can make him effective. When God answers, He can go beyond the limited matters that a person thinks to mention (cf. Eph. 3:20).

Third, the context illustrates that crucial details can be left out due to brevity, yet clarified in other passages. Chapter 3 does not mention grace, faith, confession, or repentance when God cleanses. Nothing is said about a spirit of mourning (cf. Joel 2:12–17). But Zechariah 12:10–14 fills in on the genuine repentance in the day of cleansing (13:1). God pours it out. That is, He inclines people by His Spirit of grace and the receptive prayer He works within them.

Vision Six: Lampstand and Olive Trees (4:1–14)

Zechariah prays, keeping frequent dialogue with the revealing angel.

The revelation itself (1–3). Aroused as from sleep, Zechariah sees a gold lamp stand with a top bowl and seven lamps, each having a spout to allow oil to flow down from the bowl. An olive tree was a symbol for Israel (Jer. 11:16, 17), and two olive trees here supply oil to keep the lights burning.

The prayer for explanation (4). Zechariah inquires of the angel, “What are these, my lord?”

The answer (5–10). That the prophet is really stumped is shown by his repeating his need for insight (5). The angel’s reply is that God is picturing a lesson for the civil governor, Zerubbabel, one leader, a person in charge of temple building, together with Joshua. The idea: that work can be successful, not by human might or power, but by the guidance and power God’s Spirit pours into lives like oil that fuels lamps (6). Early in the building project, the task loomed as too overwhelming, like an insurmountable mountain. But God’s sufficiency would reduce the obstacle, making it like a plain. Success would follow. Zerubbabel would set in place the finishing top stone amid shouts. These were to celebrate God’s grace that made it possible, or possibly refer to appeals for God’s grace to be upon its ministry, or both. Either way, the jubilation is in prayer.

The governor’s own hands had laid the foundation, or had a key part, and these very same hands will climax the work! By God’s manifest help, it will be clear that what Zechariah forecasts is of God (9). What wisdom is it to belittle the day of small things, the early stage of building? Things then seemed so meager, the project impossible, and the result by comparison with the former splendid temple so unpromising (Hag. 2:3). But God does not see as man sees, and becomes disconsolate. His “seven” (the eyes of 3:9, the Lord’s sevenfold completeness of perception) will beam with glad expectation when they behold the plumb line in Zerubbabel’s hand. For He knows His sufficiency will carry things to their success (cf. Prov. 3:5–6).

The prayer for further explanation (11, 12). Zechariah does not yet perceive the meaning of the olive branches. He even repeats his prayer to get a grasp of things.

The answer that explains (13, 14). This comes in three phases.

(1) The angel asks if he does not comprehend the branches. Possibly this is to heighten the suspense, peak his curiosity even to a greater level, and make the answer all the more potent.

(2) Zechariah is honest to admit his ignorance.

(3) The angel explains. The branches are (in pictorial representation) the two anointed men who represent in miniature the olive-tree nation as they stand before the Lord of the whole earth. These are Joshua the spiritual leader (3:1) and Zerubbabel the civil governor (4:6). They, in the day of this temple work, fulfill in a limited way the principle that the Messiah is ultimately to carry out. He will be in His own sufficiency both the ideal Priest and ideal King (6:13).

Principles for prayer grasp the attention in Chapter 4. First, it is proper to tell God in prayer what we understand about a part of His work and appeal for insight on what we do not. He is the perfect teacher, His Word the best source for tutelage. Second, God’s angel is patient with the slow. He asks Zechariah twice (5, 13) if he is not perceiving, yet never chides him but furnishes him help. That can stimulate prayerful inquiry.

Third, one of the best prayer lessons to meditate on is that adequacy for God’s work is itself of God’s power (cf. Eph. 3:16–21; 5:18). It is by “My Spirit.” And so the cultivating of the Spirit’s prospering action is absolutely crucial. Fourth, another supreme lesson in prayer is that we may fall into discouragement, but God does not. And we always can look to Him as the source of fresh courage to believe His work can be done.

Vision Seven: A Flying Scroll (5:1–4)

Words of prayer come into this scene only in verse 2. They are in Zechariah’s response to the angel’s question, a reply in affirmation. When we react to what the Lord says in His Word, nd speak to Him, this is one expression of prayer.

What the angel asks (1–2a). The prophet, by now used to observing scenes in visions, looks and catches sight of a scroll aloft in the air. “What do you see?” is the tutoring question the angel puts to him.

What the recipient answers (2b-4). Three details stand out.

First, he sees a scroll. This material for writing fittingly suggests what is written, as verse 3 is specific about “writing” on both sides. What God has written is made clear in verse 3. It pertains to “a curse,” a case provoking His judgment. The same verse particularizes two reasons arousing the judgment. It deals with purging away “everyone who steals” and “everyone who swears,” and verse 4 clarifies “swears falsely by My name.” God is aroused to judge because of His so-called people’s theft, for example in cheating others by manipulating market scales, and in deceitfully making claims banking on using the Lord’s name to give them supposed validity.

Second, the scroll is “flying.” This suggests the active nature of God pursuing the judgment. It also denotes quickness in carrying it out, as in using the swift Babylonians in the past exile (cf. Hab. 1) and in His dispatch in any future judgment.

Third, the prophet detects, no doubt with discernment which God supplies, that the scroll is twenty cubits long and ten wide. With an eighteen inch cubit, this amounts to the exact size of Judah’s temple holy place, thirty feet by fifteen. This focuses right to the crux. Divine judgment on unholy things is due to failure to be holy as this official central place meant for worship suggests as the standard. God had called His people to “be holy as I the Lord your God am holy” (Lev. 19:2).

God aims the judgment to go over “the whole land” (3), to have its effect thoroughly in all of Israel’s territory. And in principle judgment will eventually reach to all the whole earth over which the Lord reigns and includes in the sweep of His prophetical dealings (cf. 6:5, 7; 14:1ff.). The judgment will completely accomplish God’s intent, as depicted by it entering the very house of each person guilty of the sins specified, spending the night there, and consuming each such house, destroying timber and stones (4). There can be no escape from such exacting attention to fulfill God’s will. In the long-range prophetical day, all who have sinned without repentance will be dealt with (cf. Matt. 13:41, 42, 47–50; 24:41, 42; Rev. 14:18ff.).

What principles for prayer surface? First, as here, God wants those sensitive to Him to speak to Him with tender devotion to what is in His Word. A close bond exists between what He says to a person, and what the person meaningfully says to Him. Second, God often wants to give further light on His will, linked with availability in prayer. Part of a biblically-tutored servanthood in prayer is speaking, and part is listening.

Vision Eight: The Woman in the Bushel Measure (5:5–11)

Prayer enters in this case in the content of two questions (vv. 6, 10). These are not impudent or contentious, resisting God (cf. Gen. 4:9), but in sweet accord, submissive to grasp His Word.

The first question and answer (5–8). God’s escort angel bids Zechariah look in the vision and see another revelatory “movie series.” Instantly responsive, the prophet queries the guide about detail he is seeing, or waits a bit and does not yet grasp at the outset what God means to convey. “What is it?” The answer catches him up to speed on details that get him into God’s line of thought.

The vision is one of an ephah (nearly a bushel measure) basket going forth. This scene is being enacted before Zechariah’s spiritual sight. What the measure depicts is already on the move; what is involved is taking place. Further explanation comes from the escort. “This is their appearance (eye, sight) in all the land.” Suddenly the young servant of God notes that a lid made of lead is lifted up, permitting him to peer distinctly at what is inside the basket. A woman sits there as the center of attention, occupying the space as its most notable feature. Normally, a basket could hold grains. The angel interprets the woman: “This is Wickedness!” A woman in Scripture can refer to a literal woman, a good one (Prov. 31:9ff.) or bad (Prov. 5:3–6; 7:6–27). Or a woman can appear as a figure to represent a system or entity that is in itself good, as in Judah pictured as a woman awaiting giving birth to the Messiah (Micah 4), or wisdom speaking to people (Prov. 8; 9:1–6). Sometimes as a literal woman can indulge in evil as Delilah did (Judg. 16) or Jezebel (1 Kgs. 19–20), a woman can symbolize a system permeated by evil, as in the Great Harlot (Rev. 14, 17, 18), or here.

In the present case the woman is what chiefly constitutes a measure that normally is heaped with grains. As “Wickedness,” she portrays a sorry, sinful standard, unscrupulous graft or thievery, when people sell such things as grain. Such sin that does its wrong to buyers permeates Israelite life, as just pictured by “everyone who steals” (Zech 5:3), or the “thief” (v. 4).

To help the vision along, the angel exerts power to shove this woman down into the interior of the basket, then slams the lid down tight to confine her. God hates but has control over wickedness, such as of Israelites, accountable to His control. He can contain and reserve evil to see that it is sure to meet the judgment it deserves, when and where it is His will (cf. Ps. 50:16–21).

The second question and answer (9–11). Next as the vision progresses, the prophet sees two women with wings like those of a stork, listed as an unclean bird (Lev. 11). Wind is in their wings to depict carrying uplift or impetus. The wings may depict speed. The God who controls the earth and the heavens has the storks lift the measure between earth and heaven within His domain, moving in a direction that prompts the prophet to wonder the natural thing.

Now Zechariah’s words are prayer in the form of another question, put to the Lord via the angel. “Where are they taking the ephah?” What will happen to the wickedness God is judging?

The angel answers. “To build a house for her in the land of Shinar, and when it is prepared, she will be set there on her own pedestal.” The judging God has a place reserved; when ready, He deals with the rampant wickedness in Israel. It is in the area of Babylon, as “Shinar” represents an early name for this region (Gen. 11). There, He took the Israelites and their wickedness into a site of exile He had prepared, aptly a place of wickedness itself as God sees it (Jer. 50:29, 31; 51:7, 11, 17–18, 24). And in the prophetical perspective reaching on, as often, in the book, what that area has stood for (wickedness) may represent the system of wickedness in the future tribulation period up to the Messiah’s second advent. That is the mystery Babylon, the great harlot system of sin, of worldliness, of opposing God (Rev. 14, 17–18). In such a case, the sin will have as a core reality a wickedness in merchandizing enterprise that has shown up in various peoples, and polluted inhabitants even of all the nations in history (Rev. 18:23).

The visions do not individually depict all the details of a full picture in any case. For example, the two sins in 5:1–4 are not the only sins of which those of Israel were guilty. Also, a measure for grains can portray a vast permeation of sin in merchandizing thievery, but not all the wrongs that sinners committed. One must correlate passages perceptively to see a filled out panorama as various details synchronize.

What can we learn about prayer here? First, it is all right to pray asking for insight even before we have seen the whole of a matter (cf. Ps. 119:18). Second, God wants the recipient of light from Him to understand more completely. He wants this even more than we do, and is so good as to give a grasp of His plans. This can encourage prayer. It is appropriate to pray at any stage of responding to God’s Word, or at all points. Third, as we walk with God, He can lead us in having wisdom to seek help on pertinent matters (cf. v. 10). The disciples of Jesus asked relevant questions in their communion with Him (John 14). Fourth, what one servant of God learns by queries to God about His Word becomes a legacy he can share as meaningful yet to others.

This leads to the last night vision, the ninth one.

Vision Ninth: Four Chariots (6:1–8)

After visions of judgment, this fits right in place, adding its light.

Curiosity about the vision (1–4). Prayer in a question for help does not come until the basic vision has transpired (v. 4). God’s human instrument catches sight of four chariots streaking out from between two mountains of bronze. Mountains are mentioned three times, certainly an emphasis. As vast, looming masses, these probably suggest the great resource of God out of which the chariots flash onto the scene. Or else as massive bulks they represent nations prominent in the earth. Bronze fittingly depicts judgment as in the bronze altar and the bronze serpent (cf. later here, “satisfied my wrath,” v. 8). Chariots suitably symbolize means that God uses to carry out His warfare against sin, bringing judgment. He is portrayed as a warrior at the Red Sea (Ex. 14), and showed a vision of His war chariots in Elijah’s day (2 Kgs. 2), another in Elisha’s time (2 Kgs. 6). That there are four is appropriate to signify that all directions across the earth come under the outreach of God. He is the Lord of all the earth (v. 5), then “earth” is mentioned three more times in verse 7. God’s judgment is not just against the land of Israel, but the entire earth, all its peoples, just as He deals with all nations in Chapter 14 (cf. Dan. 7:27; Matt. 25:31ff.; Rev. 16).

The colors of the horses pulling the chariots need not be without significance, though this is difficult to pinpoint. Red possibly is fitting to depict danger and bloodshed (cf. Rev. 6). Black may suggest the ominous nature in dealing with sinful peoples. The other colors seem beyond a fitting idea based on light we have.

Prayer springs up in Zechariah’s quest to grasp things. It appears in a question, as prayer often does in Scripture. “What are these, my lord?” Whatever possible inkling he had, he needed assistance. His wondering leads to our wealth.

Concepts about the vision (5–8). Details flow forth in answer. The four pictures of war movements are earthly ways of imaging “the four spirits of heaven,” celestial servants of God. They are of heaven, and they are spirits, in this case good angels. Angels had often served God’s interests (Gen. 28:11ff.; 32:1–2; Isa. 37), and do in Scripture after Zechariah’s day (Matt. 13:41–42; 24:29–31; Rev. 8:2–11:19; Chap. 16, etc.). They go forth from “standing before the Lord of all the earth.” The picture is one of waiting on Him, available in service. The Lord is in command of the entire earth. He created it (Gen. 1; Rev. 14:7) and humans (Gen. 1–2), and holds these accountable (Gen. 3, 6–9, 11, 20; Jer. 46–51; Ezek. 25–32; Rev. 14:18ff.). He is able to enact global judgment in the days when He brings in Israel’s promised kingdom (Zech. 14; Matt. 13:41–42, 47–50; 25:31ff.).

North and south are specified for God’s angels reaching out. Their Mission Possible is to “walk about through” or “patrol the earth,” a reality that the passage mentions three times. In that they walk through the earth, they cover it all. And they are described as “strong ones,” able to be successful. Finally the angel reports to Zechariah the result of the thorough global task. Those traveling to the north have “caused My spirit to rest,” or “satisfied” God that the mission is accomplished. That the north alone is singled out (v. 8) does not mean that God’s interests in all the earth are not taken care of. It puts a special focus on one great sweep, so particularly relevant to people of Israel. God feels the success of dealing with the area that caused Israel much difficulty, from which Babylonian and Assyrian hordes had made awful strikes at this covenant people.

The answer to the prophet’s prayer rings with assurance for him to share. After the historic Babylonian atrocities against Israelites, God eventually brought rest to His people that even permitted many to return to their home land. And in the distant day to which frequent prophecies stretch in this book, danger out of the north and east, for example (Dan. 11:40ff.), will meet its match in God’s worldwide efforts to open the way for His Messiah’s kingdom. Armies from various theaters of the earth will meet defeat, and peace will ensue, as several prophets expect (Ezek. 36; Joel 3; Zeph. 3; Zech. 14).

Principles are relevant here for prayer. First, prayer ought to be with respect as Zechariah shows to his escort and the Lord (v. 4). Second, prayer of a biblical nature is to a Lord who has the whole earth within His control (v. 5), powerful to effect His will. Third, prayer is to the God who not only uses human servants but angels. Match this with another truth. Good angels not only go forth to pursue issues of judgment but to minister to heirs of salvation (Heb. 1:14).

Zechariah 7:1–8:23

The Question about Fasts

Mention of prayer is definite only in 7:13. The context introduces a delegation of men from Bethel on a trek to “seek the favor of the Lord” (7:2). They appear with a pressing question about an Israelite habit of keeping fasts, desiring an answer from the Lord. But they do not approach the Lord directly. Instead, they are indirect; they present this issue to leaders who should be close to Him, who ought to answer with what is His will.

The Appeal for the Answer (7:1–3)

The entourage arrives in Jerusalem on December 7, 518 B.C. This is about eighteen years after rebuilding the temple in Ezra began and three years before it would be completed in 515 (v. 1). Sharezer and Regemmelech head the contingent. Their intent, literally, is to “soften the face of the Lord” (2), that is, pacify Him so that He will answer with blessing. They advance their issue before temple priests and also prophets such as Zechariah (cf. 1, “to Zechariah”; 4, “me”; 8). Rather than using access straight to God, they vie to get His reply by counting on intercessors to urge the cause with potency. Their question is from their people as a whole (5a), yet they phrase it on the individual basis that many a person feels, “Shall I weep in the fifth month and abstain, as I have done these many years?”

During the heartbreaking seventy years of Babylonian exile, the Jews had practiced certain fasts of mourning over their state and desiring the Lord’s blessing. These fasts were of their own instigation. Now that the exile years are over, they wonder if they should keep up the routine of fasts (“as I have done these many years,” 3).

The Answer from the Lord (7:4–14)

Three stages help us see the reply, as God responds with questions of His own.

(1) His probing reasons (7:4–7). God penetrates straight to the motive, “was it actually for Me that you fasted?” He pursues the driving impulse behind such a façade of spirituality. Even when they eat or drink in fasting, is this not just to cater to their own desires, and not to live for Him? Then He points them back to His own words from prophets before Jerusalem fell, and cities of Judah lost their inhabitants, and captivity overtook the people. This should convict them of insincerity. Countless times they had rejected His Word through these spokesmen, and had been bent on having things their own way. Later, verse 13 cuts right to the real issue. Where was sincerity in fasts that were at their own impulse?

(2) His pointing to revelation (7:8–14). God’s Word had showed past Israelites the obedience that would expose motives of genuine receptivity to have His blessing. He exhibits examples, for example, dealing to others justice, kindness and compassion, render fairness as to widows, orphans, strangers, and the poor, and putting a stop to plots of evil to exploit others. The law in Exodus 20, and Spiritled prophets such as Isaiah (Chap. 58) and Micah (6:8) were ever so distinct, for instance. But Israelites had persistently rejected God’s words.

It is in this flow that God mentions prayer (Zech. 7:13), which was on mourners’ minds, and in a round about way the aim of visitors asking about fasting. What has worked out, and so fittingly, is this. As “He called and they would not listen, so they called [as when they sought His help in fasting] and I would not listen. . . .” Even earlier writers had made this principle clear in Scripture (Ps. 66:18; Jer. 7:16ff.; 9:1ff.; 14:11ff.; 19:15). Later, James 4:7 lays out the principle on the positive side, “Draw near to me, and I will draw near to you. . . .” But channels clogged with their own will against what God pleads are not open to gain His blessing when they urge their pleadings before Him. Rather, as He warned, He “scattered” them in judgment (Zech. 7:14). The generation after the exile is still largely unreceptive, really; so God aptly speaks to them as He does here.

Yet the covenant God remembers to show grace.

His Pledging of Restoration (8:1–23)

As often in God’s Word, when He speaks of judgment on Israel He comes back with promise of eventual blessing. Here He assures that in a future day He will make His presence felt in kindness that restores the nation. Jerusalem is to be a place where He dwells, a place of truth and holiness (3). He plans to bring His people back to the covenant land from various parts of the world (8). Peace and crop prosperity is ahead (12), and the reinstated people will be a blessing to those of other nations (13). This will so wonderfully be the case that these others will see that God’s blessing is on Israelites. The Gentiles, in turn, will also come to these God favors, seeking personally to appeal for such good grace from the Lord (20–23; cf. Isa. 61:9ff.).

In this venue, verse 21 suggests prayer, even if in general wording. People of various cities will feel a zeal. “Let us go at once to entreat the favor of the Lord, and to seek the Lord of hosts,” they say. An individual, caught up in this excitement, will say, “Let me go too.” In such desire for God’s blessing, and in seeking Him this way, prayer will be a natural channel to fulfill the quest for intimacy. As they seek His favor, in such cases He will listen (cf. a turnabout from 7:13; and 10:1, 6; 13:9).

The most convincing time when blessings of this nature are to focus to Jerusalem will be in the Messianic Kingdom, as in 14:9ff.

What about principles of prayer here? First, God counts it vital for those approaching Him to come in purity of worship. A God of truth and real holiness (cf. 8:3), He does not tolerate counterfeit motives. James will underscore this later (James 4:2–3). Second, it can be spiritually healthy to begin prayer with a genuine check-up of obedience to God’s Word. If we are disrespectful to God’s Word, how can we be realistic expecting Him to honor our words (cf. John 15:7)?

Third, a prayer life can find fresh stoking of joy and the answer to fear (cf. Zech. 8:13) by God’s pledges about what He has graciously set His heart to do His great plan can give impetus to prayer, even to pray “Thy kingdom come, thy will be done in earth as it is in heaven” (Matt. 6:9–10). Fourth, intimacy with God gives people potency to attract others to draw near to Him, as in prayer.

Zechariah 9–14

Israel’s Future Blessing

Asking that God Invites (10:1, 6)

Three references to prayer in Chapters 10 and 13 fit within a panoramic prophetic plan for Israel’s future blessing (cf. Introduction, outline) in Chapters 9–14. The steps in the exposition move rapidly. We see judgment on other nations (9:1–8), the coming of Israel’s Messianic King in both of His advents (9:9–10), and the prospect of multiplied blessings via this King (9:11–10:19). After this, Zechariah spotlights the rejection of the True Shepherd (the Messiah in His first advent) and the rule of a false shepherd (Chap. 11). Then come deliverance of Israel from Gentile power (Chaps. 12–13) and the return and rule of Israel’s King in the earthly kingdom (Chap. 14).

When Zechariah recounts blessings under the King, he invites his people to “Ask rain from the Lord” (10:1). God is the right One to entreat for this temporal benefit, for He makes the thunderbolts and can answer. “He will give them [who ask] showers of rain, vegetation . . . to [each] man.” His ability to bless is sharply in contrast to the inability of false sources some have trusted (v. 2). The teraphim, or idols, speak futilely; what they may be imagined to supply they are in effect futile to produce. People who traffic in divining behold a lie, an answer that in the end fails to satisfy; they speak deceptive delusions, and comfort in ways that turn out to be empty. As a result the dupes who trust in them wander about like sheep and feel griefs since no shepherd really helps them. God’s anger is kindled against spurious shepherds (false leaders), also pictured as male goats, as in Ezekiel 34:21. The descriptions refer to the untrue leaders as pursuing a work that is deceitful and taking advantage of others to fulfill their own greedy will.

By contrast, the Lord is represented as having visited his flock (as in Ezek. 34), that is, people of “the house of Judah.” Though exploiters have failed to render benefit, but instead have taken advantage of them, His blessing will help them be victors.

Picturesque images describe such success. God will make them like His majestic horse in battle, in that they will prevail. To switch from a battle scene to a building idea, the cornerstone will come from them, probably portraying their Messiah as a key stone giving stability and furnishing sure direction. This is consistent with scriptures about the Messiah as a building stone (Isa. 28:11ff.; Zech. 3:9; Rom. 9:32–33). In another figure, “He will build the temple of the Lord” (Zech. 6:12–13). Out of Judah, likewise, will be the tent peg, an image of what gives firmness to hold a tent in place, and the bow of battle, representing a weapon with which to fight. God’s result of blessing them will be their treading down their foes in battle.

To assure success, the Lord will “be with them (cf. Ps. 110:2–3, 5–7),” will “strengthen” Judah to win, and will “save the house of Israel.” In this sweep of things, He says, “I will bring them back,” apparently to their land (cf. 8:7–8; Jer. 32–33; Ezek. 36; 37:1–14). So blessed will be their estate that in this great reversal in restoration “they will be as though I had not rejected them” (Zech. 10:6). All of this is traceable to the Lord’s attitude as One faithful to His gracious covenant since Abram (Gen. 12:1–3). Zechariah records the Lord as saying “Because I have had compassion on them,” and “For I am the Lord their God and I will answer them” (10:6). His bounty, giving them a future as a people, is an answer to prayer (cf. Jer. 29:10–14; 33:3ff.; Dan. 9:4–19).

In this incredible drama that God works, those of Israel will experience further aspects of blessing cited here. The context recounts their joy (10:7), their state as populous as before going into exile (8), their enablement by the Lord (“I shall strengthen them,” 12), and their walk “in His name” (12). Other facets of a fullness of welfare are evident in various parts of Zechariah’s writings (Chaps. 2; 8:1–8; 14:9ff., etc.). These are very similar to facets in other prophets (Isa. 2, 11, 60, 61, 65, 66; Jer. 31–33; Ezek. 36, 37, 39; Hos. 14; Joel 3; Amos 9:11–15; Mic. 7:18–20; Zeph. 3, etc.).

Before leaving prayer in Zechariah 10:1, 6, it is fitting to consider principles in speaking to God. First, God Himself often invites prayer in His Word, desiring fellowship with those who trust Him (cf. 2 Chron. 7:14; Isa. 55:6–7; Jer. 33:3). Second, behind the Lord’s encouragement to pray is His amazing ability to work mightily as the sustainer over His creation (Zech. 10:1). Third, prayer to false gods is foolishly misguided and apt to turn up empty (v. 2; cf. Isa. 41–48), but looking to God can be filled with hope. Fourth, prayer to God is apropos since He is the One who is with His people, who strengthens and saves, has compassion, and calls Himself their God (6, 7, 12).

The study already has reviewed the succession of steps in the outline (cf. seven paragraphs earlier). Now it is time to turn to 13:9 for the last reference to prayer in the book. It occurs within Chapters 12–13 which survey God delivering His people from Gentile nations.

Some parts of the vast future picture can transpire before a reader’s eyes as he looks at the passage. Gentile armies will besiege Jerusalem in the future tribulation time (12:1–3). The Lord will defend Israel (12:4–9). Spiritual conversion is to occur in Israelites as they see the One they pierced in death (12:10) and mourn in repentance. God cleanses them by the “fountain for cleansing” He provided in the Messiah’s first advent (13:1–6; cf. Ezek. 36:25–27; Rom. 11:26–27), which the latter day Jewish descendants will avail themselves of in genuine faith. At that time the Lord will “remove the iniquity of that land [of its people] in one day” (Zech. 13:9), the day (era, span of time) when He restores His ancient people.

In 13:2–6 God clears away false prophets who have misled His people. Verse 6 poses a problem. It refers either to a false prophet, or a true one (even the Messiah). It appears most feasible to see a false prophet here. This fits well with the false in verses 2–5, and a transition to focus on the Messiah in verse 7 seems to be supported by unusual words that indicate a change of subject. Also, the Messiah would not in verse 5 deny that he was a prophet, for He was (Deut. 18:15–18; John 1:18; Acts 3:22; 7:37), and verse 6 rather naturally refers to the false individual in verse 5. Besides, it is difficult to conceive of a venue when Christ would be interrogated as in verse 6. And Christ was not wounded in the house of friends (much of Israel was rejecting Him), but on a Roman cross. Consequently most writers connect verse 6 with verses 2–5, picturing a bogus prophet throughout. Admittedly, however, one can marshal arguments for a Messianic view of verse 6, as M. F. Unger does (Zechariah, pp. 228–230).

Chapter 13 continues in verses 7–9, moving on to anticipate the death of God’s Shepherd, Jesus Christ. He will be smitten, His sheep (people) scattered, two thirds cut off and the other third left. The latter God will bring through fire of trial, and refine them as gold when it is tested (a principle like the fiery trial of Christians in 1 Peter 1:6; 4:12–19; James 1:2–12).

It is at this point that prayer again enters the picture.

The Calling on the Lord (Zech. 13:9a, b, d)

Men first called on the Lord in a widescale way in Genesis 4:26, though Adam and Eve had conversed with God (Gen. 3). A frequent wording for prayer is to call on the Lord (cf. Ps. 4:1, 3; Jer. 33:3; Joel 2:32). In the present passage, to call “on My name” focuses on praying with trust in regard to the Lord’s power and purpose. One can find in Old Testament word study a plethora of passages showing the significance of mentioning the Lord’s “name,” or doing various sorts of things “in His name,” such as praying (cf. Kittel, ed., “name,” Theological Wordbook of the Old Testament). This becomes a prelude to Jesus’ claim to deity when He spoke of His disciples praying “in My name” (John 14–16; cf. also Eph. 5:20).

Here one reason to “call” according to the context is the need of God’s help in the “fire,” in the hurting heat of trial (cf. Ps. 66:10; Isa. 48:10; 1 Pet. 1:6–7). The people of God can be “casting all your care on Him, for He cares for you” (1 Pet. 5:7; cf. Ps. 55:22). But then those who are on speaking terms with the Lord can also pray “in everything” (Phil. 4:6; Eph. 6:18).

The Consoling by the Lord (Zech. 13:9c).

Two things find emphasis. The first is, “And I will answer them.” This assures the profit of praying. The second is, “I will say, ‘They are My people,’ And they will say, ‘The Lord is my God.’ ” This accentuates the personal focus in praying. For prayer is communion in a reciprocal bond. A believer can say, “I am His, and He is mine.” And what is said is not only personal, but panoramic, since it is for all within the corporate band of believing “people.”

God often assures His positive answer in the Old Testament, when people pray aright (cf. Jer. 33:3). He tells why He will not answer this way, due to human sin (Ps. 66:18). And sometimes He does not answer “yes” even when those asking are godly, and desiring His will, but do not grasp that what God wants is different than what they have their hearts fixed on at the moment. And in the New Testament, reassurances about God answering “yes” come often (Matt. 7:7–11; Luke 11:8–13; Matt. 21:22; James 1:5).

It is provocative that God should give such a pledge to answer prayer right before Zechariah’s final chapter. There, God will work mightily to bring blessing in the future kingdom of the Messiah (cf. 14:9). And according to God’s Word in another prophet, those of Israel are to “call to Me and I will answer . . .” (Jer. 33:3). In that passage verses 4ff. assure that what is most pertinent for this people to pray will find God’s answer “yes” They are the ask in verse 3 for restoration, and He will respond, working “great and mighty things.” Details that follow in that context exhibit such things that He will give when He restores them (cf. on Jer. 33). If God does these incredible things, what about all lesser things? Principles of prayer are quite suggestive in Zech. 13:9. First, call on nothing less than the Name of the Lord, considering things for which it stands. Second, never be a “lone wolf ” believer carrying out a prayer life only in isolation, but do it in relation. God wants prayer from all His people, and assures answers to all who pray in sync with Him (cf. 7:13; 2 Tim. 2:22). Third, God who is compassionate (cf. Zech. 10:6) gives a clear-cut voucher that “I will answer.” Let that stimulate trusting prayer. He is not a stingy “skin flint” or “tightwad,” but richly generous (Phil. 4:19). He is more willing to answer than we are to ask. Fourth, think in prayer of who the Person is who hears the prayer. He is “My Lord and my God,” or as Jesus said, “Our Father who is in heaven” (Matt. 6:9). Fifth, consider how great God must be to hear the calling of so many people. This reality can be a stimulant to give Him praise for mind-boggling spiritual kindnesses. He runs the greatest switchboard for “call ins” in the universe!

Prayer in Malachi

This short book has four passages where prayer is plain (1:2; 1:5–14, several references; 2:13–17, several; and 3:7–14, several). Prayer appears in a message calling Jews to all-out integrity in championing God’s values.

Introduction

The Author and Date

The name of the writer, Malachi (1:1), means “my messenger.” Though some say that the word refers only to a messenger but does not mention his personal name, it is better to take it as his proper name. Why? First, all of the prophets whose writings are part of Scripture introduced themselves by their proper names. Second, their names often expressed the theme God providentially prepared them to deliver, as Jeremiah, Micah, Habakkuk, and Zephaniah.

Malachi never intimates his lineage or home. His focus is entirely on corrupted priestly leaders, dishonoring attitudes his people have, and the heart pulse of God for spiritual integrity (1:6; 3:16–18). Along with what he says of prayer, he was a man of piercing discernment about values that honored the Lord.

The date that makes the most sense is before or about 433 B.C., along with Nehemiah with which the writing is one of the two latest Old Testament books. The practice of divorcing wives and taking other women as wives (2:14–16) fits well with conditions that Nehemiah also confronted (Neh. 13:23–31). Nehemiah found such violation of God’s ideal (cf. Gen. 2:24) when he visited Jerusalem for a second time in 433 (Neh. 13:6).

The Background

Malachi dealt with a misuse of God’s love (1:2) and values fostering other God-dishonoring mindsets. Priests led in low-grade offerings that cheapened God. The rank and file spurned oneness with their wives, casting them away to indulge lusts with new wives. A brotherly spirit was vitiated by hurting one another in violation of God’s covenant standards (2:10–12). Insincere tears rolled down in prayer, without repentance and with resentment because God rejected the sham worship (2:13).

Another false standard that turned values upside down was the lie saying that God looks upon the person who commits evil as doing good (2:17). The truth should be obvious. The deceit grieved the Lord, who does not change (3:6). People turned their backs on Him, in effect (3:7), and were so self-righteously dull of discernment that the need to repent did not prick their consciences (3:7–9, 13–15).

Some did display real fear. They honored God, and obeyed Him in truth (3:16–18).

Other false things Nehemiah stood staunchly against were catering to an unclean activity in a temple chamber and padding pockets with profits on the sabbath. These were an affront to Malachi as well.

The Theme and Outline

Malachi’s main point is to issue a vigorous, penetrating rebuke. He forthrightly called priests and others to repent. An equally vital aspect of his theme is that God will judge the ungodly (3:1–6), in contrast to His blessing those who honor true values (3:16–4:6).

The outline:

I.   Proclaiming Sins of Israel (1:1–2:17)

II.  Predicting Judgment and Blessing on Israel (3–4)

The first three prayer passages occur while Malachi is broadcasting the sins.

Malachi 1:2

God’s Love, and Prayer Questioning It

God’s first words in the book are about His love, and His final words warn about His judgment on those who spurn this love (4:6).

The Declaration of the Love (2a)

God chose Jacob rather than Esau to fulfill His covenant purpose (Gen. 25:23). His aim in “love” for Jacob was to bless the people of Israel in covenant compassion as these came from the stock of Abraham and Jacob (cf. Gen. 12:1–3). He also aimed perpetually to devastate Edom, which sprang from Esau. Both the forebear and the descendants lived for their sinful, worldly ways and not for the Lord’s way. God’s hate for Esau is an idiom, signifying that Esau who was hated was not God’s sovereign choice for the inheritance. Esau received a lesser blessing, by prophecy (Gen. 27:39ff.), and God allowed a nation to develop from him.

The Doubt about the Love (2b)

Some questioned the love, “How have You loved us?” This is apparently a callous that later questions His justice as well (2:17). In a spin that the false put on matters, God delights in those who do evil, and calls them good. People who insist on walking in their own willful and self-vindicating life can soon be twisted by doubts about the love and goodness of God’s way! This vents itself in “sour grapes” prayer, or a dishonoring perversity of prayer that casts a shadow over the character of God. It replaces a spirit of truthfully recognizing sin, and repenting of it to be in harmony with the Lord.

The Display of the Love (2c-5)

God is graciously patient about answering the impudent challenge in prayer that is a mockery. Though Esau was Jacob’s brother, God loved Jacob in a special, elective love but apart from such a unique choice hated Esau and gave him a desolate land. Like Esau himself, his descendants showed a worldly spirit of leaning on selfsufficiency, boastful of its ability to build again after suffering ruins. Babylon had devastated their Edomite area while invading Judah in 586 (Jer. 25:9, 21), and invading Nabataeans subsequently scattered Edomites from their homeland haunts.

God was determined to defeat Edomite enterprise in rebuilding, and do this perpetually. Many prophecies refer to this (Isa. 21:11, 12; Jer. 49:7–22; Amos 1:11, 12; Obad.).

The Lord’s judgment on Edom would challenge those of Israel to pray in a new light. God would bring the receptive to praise (5). They would say, “The Lord be magnified beyond the border of Israel!” Though God chose Jacob, He still could magnify Himself in His work in other parts of the world. This showed His justice against sin, and at the same time His love in covenant compassion to Jacob and in proper dealing with such a perpetual enemy. God was exalted by this in the eyes of those who discerned it in the right light.

It is time to review prayer principles from the two references to prayer. One case deals with doubt (2), the other is praise (5).

First, asking questions respectfully in prayer can honor Him and get answers true to His will (cf. Jer. 14, 15; Hab. 1–2). But questioning Him in distrust and upstart impudence should be shunned and put aside in repentant submission. Second, God is longsuffering toward the sinful, waiting long to give them opportunity to change their attitude (cf. Ex. 34; Ps. 103:8–14). His kindness ought to be a catalyst to confession and cleansing (cf. Rom. 2:4).

Third, God graciously assures His covenant people of praise that will yet sprout in their hearts and spring from their lips. He enjoys dwelling on a brighter attitude ahead that exalts Him and blesses others.

As the passage moves on, the reminder of God’s love prepares for a rebuke of the priests (1:6–2:9). This develops as follows, and intermittent prayer occurs within it (1:6, 14 vow; 2:13).

Malachi 1:6–2:17

More of Sinful Prayer

The Deference Due to God (1:6a)

In respectful human relations a son honors his father, and a servant his master. The son holds his father in awe since he is the father to whom he owes much and because of his greater age and wisdom. There is also often the matter of many gifts. Likewise a servant shows tribute for his master to whom he owes his livelihood.

The Dishonor Dealt to God (6b-14)

The appropriateness that is right (6b, c). Acting according to the above, God is legitimate to expect honor from His sons (cf. Ex. 4:24; Isa. 43:6). As the Master over those of Israel, he questions them about where the respect due Him is. Chief among those He is quizzing are the leaders, the priests, who have custody over His law. They, rather than glorifying His name, are despising it.

The antithesis that is repulsive (6d–10, 12–14). Prayer leaps again into the flow of thought. But it is polluted by selfishness. Those who ought to live as spiritual models question God in back talk, “How have we despised Thy name?”

Such a question would not be tolerated if the priests were responsibly discerning in God’s values. Any who were walking in real heart oneness seeking to do His will would not show this flippant and rude attitude. The query is a kind of dodge, or a disrespectful opposition in dishonesty that would not own up to what God testifies is true. It tacitly calls God a liar. God answers such prayer. Those sacrificing are presenting tainted offerings on His altar that are an outright insult. They challenge Him again, showing density, “How have we defiled You?” Again God’s answer is definite. They account the table of the Lord as to be despised, not worthy to call forth their finest offerings and most devoted service. Service to God has lost its preciousness in their dulled sense of values. Any cheap sacrifice is good enough for God. Such pathetic offerings are obvious in every defective animal—blind, lame, sick. Twice, God candidly calls this “third rate” value system of worship “evil.”

To drive home His answer, the Lord questions the priests anew. Would they think such inferior sacrifices are worthy if offered in honor of their governor under Persian appointment? He would see through the false devotion and rate it as cheap, belittling to his importance, a disgrace.

Malachi, as God’s messenger, interjects his own entreaty on behalf of the people. There is a way out. Will the priests not pray, entreating God’s graciousness? Can they presume to do so with such sham offerings? Will He receive any of them favorably? The verdict is an obvious “No” answer to prayer.

If one of the priests could summon courage, it would be a good idea—to use a bite of sarcasm—to shut the temple gates to further offerings. For those the priests traffic in now are useless, disgusting, calling only for God’s rejection.

As matters stand, those conducting the sacrifices only profane the service. God withholds His blessing, the ministry is more and more low-grade, and the priests feel that the offerings are sorry sham gifts, demeaning God’s work. Yet they do nothing to lead the people to clean up their worship. They turn up their noses at the inferior gifts, such as an animal stolen, lame or sick, offered by those who deliberately make selfish choices so that they can retain better animals for themselves. They can cut a higher profit from them. Verse 14 shows that such a person who offers is a cheap swindler. This so-called worshiper mouths a prayer, declaring an animal to God in a vow (pledge), but brings a blemished animal in a stingy, evil act.

All of this demotes God to a low-down level.

The Distinction Destined for God (11)

Those who make offerings driven by self-centered impulse and who pray falsely can only lose out. God, however, will win, and gain His due. His plan is that He will make His name “great” among the nations. This He says twice for emphasis. People from throughout the world will worship Him, ministering their incense (which when right is a picture of fragrant prayer, cf. Ps. 141:2) and grain, for example. The latter offering involves prayer in recognition that what one possesses belongs to God (cf. Ps. 24:1), who gave it (Deut. 8:18).

In the Messianic Kingdom, God will engineer a vast turnaround from bogus worship to true devotion. Peoples of all nations will acclaim the true God (Isa. 2:1–4) and bring gifts (Isa. 60:5–9; Zech. 14:16, 17; Dan. 7:27).

The Further Discrediting of the Priests (2:1–17)

God warns the priests. If they do not repent and give Him rightful honor in a clean ministry, He will go on discrediting them. The same principle holds as in the priest Eli’s day, those who honor the Lord He will honor, and those who despise Him will be lightly esteemed (1 Sam. 2:30).

Actually, God had designated those in Levi’s lineage to minister life and peace (5). They were His messengers to revere His name, give true instruction, and turn people to righteousness. But priests in Malachi’s time have turned away from the Lord, caused many to stumble by spurious teaching, and shown partiality.

In this corrupt environment which the priests should have protected against, still other ills prevail. It is not only a case of dishonoring God. Men dishonor their wives and marriages by divorce and marrying of new wives. Replacement wives, when from other nations, each bring with them their own false god. This leads families farther from the true God (11).

Prayer enters the picture again here (13). Priests are on to the fact that the Lord does not bless the offerings. So they drench the bronze altar with tears from their crying to God. The sincerity of the praying is badly smudged by their lack of spiritual backbone to stand up and model integrity in God’s will. In their prayer, they whine asking God the reason for the sad state, and they should know it all too clearly. God is frank, and answers point-blank. Even priests have treacherously put away their legitimate wives, who should be precious as companions in marital covenant.

Verse 15 is one of the most obscure in Scripture. It seems to refer to true marital faithfulness that is God’s plan. It speaks of husband and wife, whom God counts as “one” in the wedded bond (Gen. 2:24). Each, as Adam and Eve, had the God-given spirit of life (Gen. 2:7) and was a free-standing, independent person in his own right. Why, then, did God in marriage make two people “one”? His purpose was to seek fruit in a godly offspring (Gen. 1:26–28), and multiply the race in a line that has a true spiritual tone of life sensitive to His wise standard. In His will, marriage was a union to unity (Gen. 2:24). He hates violating this with a breaking of unity, a divorce. This being so, each husband should take self-controlled heed to his spirit, doing what is vital to guard against treachery to the wife of his youth.

The twisted charges against God in verse 17 may come to have expression even in prayer. Or they may be voiced in normal talk. God is wearied by two things the priests say and others following their sorry leadership style mimic. One perverted assumption is this: God condones as good what they do, that if recognized according to truth, would be called for what it is, evil. So they feel self-righteously smug and are deadbeats snuffing out any need to repent, confess, and henceforth obey. And, since God does not bless in rewarding them as their perverted spins on things expect Him to do, they have the unmitigated gall to ask,“Where is the God of justice?”

What of prayer principles in the long section above? Several are apt. First, those who pray or do anything in the spiritual walk ought to honor God with respectful submission. This is due Him as the best of all fathers and masters. Jesus later teaches true disciples to begin in prayer with him as “Our Father . . .” (Matt. 6:9), and develops the hallowed respect of which He is worthy. The Lord also is the superb Master (cf. Isa. 1:3), Lord to whom all allegiance is due.

Second, spiritual leaders whom God holds to great accountability in influencing others can count heavily for good or for evil in regard to prayer. Here, the priests tragically are hypocrites like many spiritual leaders in Jesus’ day (Matt. 23:15, 16). How important to stand up and be counted for God’s cause and the true good of those one leads!

Third, if those who pray do not keep an alert watch over their thinking about God’s Person and Word and their own integrity, their prayer can rot into the phony and pathetic. Prayer and other service can degenerate to become so corrupt that it would improve things just to close the doors of God’s house! Fourth, those who pray rightly can exult in God’s sure plan to make His name great before people of all nations. Victory looms ahead!

Fifth, those who should be models of godliness can so let true values slip that even their service no longer has a glory and a preciousness (1:12, 13). It is important to insist that this low grade of life never happens! Sixth, the person who promises God a gift (vows it) and goes back on his word is a low-life swindler known for what he really is before a great King. How sure is God’s ability to hold such prayer, and the person tolerating it, accountable!

Seventh, leaders who claim to be God’s messengers need to do a deep intake on God’s values to be sure they turn many away from sin. Sadly, it is possible to aid many to stumble by false or shoddy instruction. Eighth, remaining steadfast with the wife of one’s youth does relate to prayer (cf. 1 Pet. 3:7). Priests in Malachi’s day fail often in prayer, in context, before the mention of their marital infidelity. Real prayer surely could make a great difference against divorce that God says “I hate.”

Malachi 3:7

Prayer in Returning to God

Chapters 3–4 portray God’s judgment and blessing on Israel. The exposition follows this flow.

God’s Announcement of Judgment (3:1–7a)

God pledges to send “My messenger,” who apparently later turns out to be John the Baptist (Mark 1:2–8). He will clear the way before “Me,” the Lord, fullfilled in Jesus Christ. The Lord whom those in Malachi’s day sought, in true prayer or false, will suddenly come to His temple, as Jesus did in the temple of His day (John 2:14–17, etc.). He, the Messiah, would be the “messenger of the covenant” par excellence.

The Messiah in His appointed time would bring the fire of judgment (cf. Matt. 3:7–12), purifying men as gold and silver are separated from dross, enabling righteous offerings. In principle, to some degree, Jesus Christ and His apostles did this in His first advent and following (cf. Phil. 1:9–11; Heb. 13:15). But the more convincing fulfillment of the principle is to be after the Messiah’s second coming. Then sons of Levi, that is, Levitical descendants, will serve in a newly built earthly temple, in a righteous order (Ezek. 40–48).

This is in a context when many other divine promises for restoring Israel and Judah are fulfilled (Jer. 30–33; Ezek. 36, 37; Dan. 7:27). Judgment is certain in Malachi 3:5 against all things that offend and violate God’s law, fulfilled at Christ’s second appearing (Matt. 13:41, 42). Israel, through God’s longsuffering and grace, will be preserved to see the covenant fulfillment in kingdom blessing (Mal. 3:6; Zech. 14:1ff.).

Persistent sin since the days of their fathers have dogged Israelites. This invites judgment.

God’s Appeal for Repentance (3:7c)

Despite such a chronicle of sin, God extends opportunity to those among Israel who will to “Return to Me,” in repentance (cf. Hosea 14:1–3). When they do, “I will return to you.” God promises to incline them by grace to be able to repent (Jer. 31:18; Lam. 5:21; cf. John 6:44, 65). By working certainly, He can bring His covenant promise to bless them on to its finest fulfillment.

God’s Answers to Israel’s Impudence (3:7d-15)

Three questions that in essence are prayer appear in these verses.

How shall we return (7)? The Israelites ought to know the answer. God’s answer in a return question about robbing Him shows how they can come to Him. They can come in repentance that penetrates and deals with sin, such as this. This is not in a righteousness they earn by human merit. It is by faith that turns to God and trusts Him for grace to mean it, as distinct from merely pacing themselves through insincere motions.

Wherein have we robbed you? (8c). Again this ought to be obvious, but spiritual dullness and self-justification can pull blinders over the heart. God quickly answers that the robbery is in tithes and offerings they cheated on (cf. 1:14). In His view of rightness, the “whole” tithe is due (10). If they bring it, and trust Him as faithful to His promise, He will open the windows of heaven and in His fullness pour out blessing. What He gives will be personal, “for you,” and profuse, “until it overflows.” The pledge reminds one of Isaiah 55, where God is able to bring rain from heaven when men repent. It also takes the mind to similar passages (Joel 1:12–17; Hag. 2:19). In Malachi 3, God guarantees to halt the devourer (such as locusts, cf. Joel 1) so as to preserve fruit. Proper obedience, with God’s blessing, will cause all the nations to call Israel blessed (cf. Isa. 61:9ff.; Zech. 8:20–23). For its land becomes delightful in productivity. Making good on this is to be a reality in the future kingdom after God regathers Israel to its blessing in a national sense in its ancient land (Ezek. 36:6ff.; Joel 3:16–21; Amos 9:11–15).

What have we spoken against Thee? (13). God tells the truth that Israelite words have been arrogant against Him. Yet, in prayer that misunderstands, they retort with a show of wounded innocence. It is as if they cannot guess what they said that dishonored Him. Already in the book several examples have been vivid. Yet God answers afresh by citing their utterances of bad prayer. They whined that it is vain and without profit to serve God, a charge relating to thinking that He is unjust by not blessing them with temporal abundance (14; cf. 2:17; 3:11).

The accusation of God’s unfairness also stems from their fancied sacrifice in prayerful mourning. In their self-deception, God has not honored the efforts they fancied were devoted (2:13). But God faithfully told them in Chapter 2 that He did not hear due to their sin in treacherous forsaking of their wives (cf. Isa. 66:18; Isa. 59:2; James 4:2–3). People can find it so easy to forget or misconstrue things to their own convenient, selfish advantage.

God’s Assurances of Future Things (3:16–4:6)

His remembrance of those who fear (16–18; 4:2). The godly fear the Lord in reverential respect that esteems His name as precious. In fellowship with God and each other, they bolster one another. On His part, the Lord undertakes to honor them (cf. 1 Sam. 2:30). To use a figurative expression, He keeps “a book of remembrance.” This is His sure recognition of them and their godly lives. He regards them as “Mine.” So, in the future day when He accomplishes what is for His own possession (the kingdom, the Messiah, and His people), He will spare the righteous. This is as in Matthew 13:43 when the righteous, the saved, shine as the sun in the kingdom, and in Daniel 12:3 they shine as the stars, two pictures of glory God gives them.

The analogy God gives of His relationship to the godly is the father/son illustration. He had reminded them that He was their Father (1:6), they His sons—at least the godly ones in view in Chapter 3. In Matthew 13:23, the kingdom is that of their Father, itself a suggestion of the sonship of those who genuinely know Him. So, in Malachi 3:17, God delivers those who fear and set value on Him as a father spares his own son who serves him.

Clear-cut in this is the distinction the godly will see between the righteous and the wicked (18). That contrast is, in other words, between one who “serves God” and one who “does not serve Him.” not really. Jesus, speaking of the separation at His second coming, used the same distinction (Matt. 24:45–51; 25:14–30).

To these who fear, the Messiah, pictured in another figure as “the sun of righteousness,” will rise with healing in its (His) rays, His beams of glory (4:2). The godly will be so fulfilled in this delightful boon that they will go out and leap like calves set free from cramped confinement. This is a scene of bounding with joy.

But the unrighteous face a situation that is totally different.

His retribution on the wicked (4:1, 3). The wicked will be as chaff (Ps. 1:4–6), more particularly here as chaff that burns (Matt. 3:7–12). This is similar to Jesus’ likening of the ungodly to tares (weeds) that are finally burned (Matt. 13:41–42). The godly will triumph over the ungodly, as portrayed by treading them as ashes lying in ruin under their feet. The image is of people walking over strewn ashes that have settled after chaff has gone up in a blaze. It is an illustration denoting utter victory, the godly safe, and the ungodly perished, a contrast frequent in the Bible.

His recall to the law (4:4). God draws a focus on His essential standard of righteousness, His law through Moses. It was for all Israel, and its moral core in the ten commandments is also in principle the same for and relevant to people of all nations, who will join in worshiping Him (1:11). For God had promised Abram blessing for people in his national lineage and others, of all nations, coming to Him in faith (Gen. 12:1–3). As to the moral core of the Mosaic law, nine of the Ten Commandments in Exodus 20 reappear in the Book of Acts and the epistles as God’s inviolable principles still having ongoing relevancy in a new situation.

His return of Elijah (5, 6). God pledges to send Elijah the prophet. A case can be made for this referring figuratively to John the Baptist (Matt. 17:10–13). It uses an Old Testament name as an image, as other New Testament verses refer to new realities under names of earlier ones they are like—Jezebel, Jerusalem as Sodom and Egypt, and so on.

If not John the Baptist, a person during the final tribulation period may fulfill it. John did minister in the prophetic panorama at a time “before the coming of the great and terrible day of the Lord.” As many Old Testament passages do (Isa. 61:1, 2; Zech. 9:9, 10), details clustered in one prophecy may be fulfilled as far apart as the first and second comings of the Messiah. For these passages do not always look at the time spans that may occur between great aspects to be realized.

John did fulfill a ministry to fathers and children, calling for repentant obedience. God did not smite the earth with a curse at that time as He will at the time rather closely approaching the Messiah’s second coming (cf. Rev. 6–19).

Prayer in Malachi 3–4 exemplifies several principles. First, prayer should respond to God’s urge to repent by tender submission, not by speaking evasively. Second, if we could ask God directly how we have offended Him and He could answer audibly, what shocking reminders might He specify to us? He already has answered in clear, abundant Scripture. When one looks to Him for help in discerning it, and is tender before Him, sins become quickly apparent in most cases. And those who confess sins find that God is faithful and righteous to forgive and to cleanse (1 John 1:9).

Third, insistence on obedience is crucial. It is possible to be a spiritual leader, yet go easy on low-grade, even sinful standards such as treacherous divorce. But it also is possible to be tough on oneself, in the daily devoted faithfulness of a true self-control as a disciple (Luke 9:23), and do what pleases God. In whatever detail we are guilty of sin, God does forgive and cleanse (1 John 1:7, 9).

Fourth, it is urgent that we know God’s Word, then take it seriously to heart so as to see things as He does and obey. Otherwise, one may be like those Malachi faced, who drifted off track from God’s teaching and were twisting things into their opposites (3:14).

Fifth, a true reverential respect for God and sense of His preciousness fits His people for great blessing in His future kingdom (3:16–18). Not the least of this is the jubilation when God’s Messiah rises like the sun to shine on His own (4:2).

Prayer, as so frequently in the Bible, has a large part in a life that fears God and adores Him.

NEW TESTAMENT

VOLUME 1

{MATTHEW THRU 2 CORINTHIANS}

AN EXPOSITION

ON PRAYER

IGNITING THE FUEL TO FLAME OUR

COMMUNICATION WITH GOD

DR. JIM ROSSCUP

Prayer in Matthew and Mark

Introduction

Author and Date

The gospels of Matthew and Mark are combined here because so many prayer passages of Mark are already in Matthew. Luke and John both include several prayer passages unique to them, so they are to receive individual attention.

Matthew, also called Levi, wrote the first gospel as abundant evidence indicates. He was one of Jesus’ twelve disciples, and learned much about prayer from more than three years of watching the example of his Lord. He heard Him and saw Him when He prayed. His gospel is possibly the earliest of the four, done in the A.D. 40s not long after Jesus ascended to heaven.

John Mark, a disciple of Peter and of Paul, penned the second gospel, probably in the early A.D. 60s.

Background

Both writers give selected vignettes about Jesus’s birth, baptism by John the Baptist, trial in the wilderness, parables, other teachings, miracles and character. They conclude with His death and resurrection.

Themes

As is true of all four gospel writers, these two attempt no full history of Jesus. Rather, each gospel develops a particular theme about Jesus, every one finally in harmony with the other three. Matthew writes primarily to Jews, molding the theme that Jesus is the king that Israel’s Old Testament prophets anticipated, and giving detail of His kingdom program. This kingdom is in fulfillment of the covenant God made with Abraham and his descendants (Gen. 12:1–3). Jesus is the ultimate king God had said would come in Abraham’s line (Gen. 17:6) and in David’s line, to reign on the throne of David forever (2 Sam. 7:12–16). Matthew begins with the reminder that Jesus is the son of David and son of Abraham (1:1). In every section he shows Jesus as the authentic king or how He speaks and performs as the great king.

Mark’s portrait of Jesus places a special emphasis on His being the perfect servant that the Old Testament had expected (cf. Isa. 42–53, 61). He is surely the king, but also the ideal servant. As such, Jesus appeals to Mark’s primary audience, Romans.

Outlines

Matthew traces his portrait as follows:

I.   The Introduction of the King (1:1–4:11)

A. His Background (1:1–3:12)

B. His Baptism (3:13–17)

C. His Battle (4:1–11)

II.  The Declarations of the King (4:12–7:29)

III. The Miracles of the King (8:1–11:1)

IV. The Revelations of the King (11:2–20:34)

A. The Opposition to the King’s Person (11:2–12:50)

B. The Ongoing of the King’s Program in View of Rejection (13:1–20:34)

1.  The panorama of the present age (13:1–52)

2.  Further proofs of his personal authenticity (13:53–16:12)

3.  The plan for the prospective aims (16:13–17:13) (Building the church, suffering on the cross, coming in glory with the kingdom)

4.  The perspectives for proper attitudes (17:14–20:34)

V.  The Repudiation of the King (21:1–27:66)

VI. The Authentication of the King—His Resurrection (Chap. 28)

Mark’s gospel develops as follows.

Mark’s progression focuses on his theme, Jesus the servant. He begins with John the Baptist’s introduction of the servant, the Father’s authentication of Him, and the early obedience of the servant, all in 1:1–13. After this Mark develops expressions by the servant—some of His proclamations, His enlistment of disciples, and authority over various realms (1:14–3:5).

As in Matthew, Mark traces antagonism against and rejection of the servant in many scenarios (3:6–8:26). Then he shows teachings by which the servant prepares His disciples for his death, for being disciples, about His Kingdom glory (Transfiguration). He continues with instructions about eternal punishment, divorce, positions in the kingdom, and so on (8:27–10:52).

After this, Mark develops further rejection by Israel, Jesus’ controversies with various groups, even His prophetic program for Israel (Chap. 13). He goes on with preparation for the Passover, Jesus’ arrest and trial, rejecters mocking Him, then the crucifixion (Chaps. 11–15). Chapter 16 closes with the servant’s resurrection, commission and ascension.

Matthew 5:44; Luke 6:27, 28

Pray for Your Enemies

Jesus relates prayer even to His followers’ relations with the hostile. This teaching appears in the Sermon on the Mount (Matt. 5–7). Many consider this the same message as the Sermon on the Plain (Luke 6:20–49), simply condensed in the latter version.

The Point of the Sermon

At its heart, the sermon’s theme is captured in a nutshell in Matthew 5:20. Jesus emphasized that unless His hearers’ righteousness exceeded that of the scribes and Pharisees, they would not enter the kingdom of heaven. He disowned a pseudo righteousness, a mock religion, and pressed for authentic godliness as a manifestation of being saved.

In the more complete version of Matthew 5–7, Jesus’ point develops in these steps. He opens with features of such righteousness, the famous Beatitudes (5:3–12), goes on with figures of it, salt and light (5:13–16), then the foundation for such righteousness in the law of God (5:17–7:12). For this foundation, Jesus articulates the standard (5:17–20), then twelve samples in which such righteousness can be manifested—related to dealing with anger, adultery, divorce, oaths, avenging, almsgiving, prayer, fasting, treasures, anxiety, judging others, and again prayer. After the standard and the samples, he gives a summary of the righteousness in a capsule, the golden rule expressing love (7:12).

The Lord’s final focus is on the folly of spurious righteousness (7:13–29). Here He presses for a verdict, a choice between two ways, two trees, and two foundations. At the end Matthew notes the reaction of those who heard the sermon, amazement in the presence of such kingly authority.

Prayer in 5:44 fits, then, in a thematic flow, urging a life with spiritual fruit exemplifying genuine righteousness.

The Perfection of the Standard (5:43–48)

This immediate context orientates the way prayer helps carry out the theme: righteousness in action. Love that seeks the welfare even of enemies as distinct from partiality that favors some shows righteousness greater than people naturally generate at work. Jesus’ followers as true sons of God’s family (v. 45) live by the standard that He displays. For He plays no favorites as in providing benefits all people can enjoy, for example sunshine and rain. His righteousness is on a higher level than the mere best that humans naturally reflect. This is clear in examples of worldly tax gatherers loving those who love them, and Gentiles greeting only their brothers. So those really in the Father’s family—the genuinely righteous—are to live by the Father’s perfection in this matter of impartiality as opposed to drawing lines of favoritism.

Being “perfect” is in this matter that the context itself carefully defines. It is not focusing on being absolutely, sinlessly perfect, a standard only God meets.

A Profile of the Saints (5:44)

How believers manifest this standard of righteousness in real life situations is now the point. Jesus gives two examples in verse 44 and others in the surrounding verses of both Matthew 5 and Luke 6.

Love your enemies. Love shines obviously in reaching out to those who would not expect such care; they look for a partiality that ignores or shuts them out. Jesus gives illustrations of love at work. One case features turning the other cheek to an enemy who has slapped the face, rather than lashing back (v. 39). Another is in being magnanimous rather than nasty to a person who hauls one into court (v. 40). Still another is refusing to hate an authority requiring a person to break his or her day’s schedule, being cheerful to go even further out of the way than he asks to help him (v. 41). A fourth case is in lending to the needy (v. 42), without demanding repayment (Luke 6:34). Luke adds Jesus’ encouragement that the Father will give great reward to the trusting (6:35).

In this spotlighting of love, prayer fits naturally. Prayer is love on its knees.

Pray for those who persecute you. This requires supernatural grace if it is to be of God, not mere human stoicism or a “grit the teeth bravado” by the flesh. God will give, and give what is “good” to those who ask Him (Matt. 7:11). The follower of Jesus who prays for others can also pray for sufficiency to “pray in a good spirit” for them.

Prayer for enemies could voice many particulars: asking that God open their hearts to forgiveness (Luke 23:34); affirming one’s own tender desire to forgive (2 Cor. 2:10); interceding that God will open their eyes to His salvation (cf. Rom. 10:1); pleading for wisdom for those in authority to exercise this wisely (1 Tim. 2:1, 2); praise that they have not gone as far as they might go in sin; petition for God yet, if He will, to provide an open door of further witness to them.

Prayer for the unsaved is a part of God’s Word. Ezra 6:10 speaks of the Persian king’s desire that elders of Judah pray for him and his sons. Daniel 2 reveals Daniel in prayer to gain safety for himself and his three friends, but also to secure the interpretation of a dream for Nebuchadnezzar. Jeremiah 29:7 shows God’s will that Israeli exiles to Babylon pray for the welfare of Babylon. Jesus prays for those as yet unsaved to come to oneness with others who are saved (John 17:20). Paul intercedes that God will save the lost of Israel (Rom. 10:1), and urges prayers for those in authority in a context in which being saved is one of the prime issues (1 Tim. 2:1, 4). Even for those who teach that prayer is only for those God chose for salvation, the prayer is for people who at the moment are unsaved.

Other examples. Luke’s parallel to Matthew 5 at this point summons disciples to do good to those who hate them. Jesus presses this right after loving enemies, so it is the loving goodness that shows care for the spiteful. Luke also mentions blessing those who wished a curse. This is more than in words; it requires even the attitude and action that back up the words sincerely. Blessing others would probably be not only in words wishing blessing, but in a spirit prompting prayer for God to bless the offender. For Luke’s very next expression from Jesus is “pray for those who revile (mistreat) you” (6:28).

Luke puts in the same context Jesus’ all-inclusive principle, whatever good one can want others to do to him he ought to treat them this same way (6:31). Matthew’s record has this golden rule as the summary wrap-up, gathering in a nutshell the essence of the sermon (7:12). Prayer can be one of the most potent outlets to show this standard.

What principles emerge for prayer here? One is that genuine prayer is among the evidences of authentic righteousness as God weighs values. A second one is that prayer is not an easy pastime but a force with clout even in the face of harsh difficulty. Third, prayer is placed in the same unified life with love, just as often in other Scripture (John 15:7–12; Eph. 3:14–21).

Fourth, prayer is a key part of living in valid expectation of entering the kingdom, the vital theme of the sermon. Fifth, prayer is within the kaleidoscope of factors that model before people the Father’s perfect character in extending His kindness without playing favorites. Sixth, even all-out prayer in love should not be with a greedy eye to getting a return of reward, but done even when men offer no reward. God offers one, and it will be great, far above all the effort.

Matthew 4:1–11; Mark 1:12–13; Luke 4:1–13

The Devil at Prayer

The Setting of the Trial (Matt. 4:1–2)

Four features define the setting for Jesus’ temptation in the wilderness.

The power of the Spirit (v. 1). Matthew styles Jesus as being “led by the Spirit,” flitting his theme of Jesus as the king. Mark says the Spirit “impelled” or “drove” Jesus to go to this area, which suits the situation of a servant going under another’s impulse, here to do the will of God. Luke describes Jesus as “full of the Holy Spirit” (4:1), and adds that with the temptation past, Jesus returned to Galilee “in the power of the Spirit” (v. 14). As a king, servant, and son of man Jesus met the ordeal in the enablement that God’s Spirit supplied.

The peril by the Devil (v. 1). Matthew says this was the purpose of Jesus going there, and Mark and Luke stress that he was being tempted continually. The devil kept at his evil effort.

The poverty in regard to food (2). All three records describe the forty days of fasting; Luke even adds that “He ate nothing during those days.” Both Matthew and Luke emphasize that Jesus felt hungry after that long period. These days set the stage for Jesus’ painful temptation to indulge Himself with food.

The presence of animals (Mark 1:13). Only Mark supplies this detail. His purpose is probably to accentuate the difficult environment, along with the mention of the wilderness. The first Adam faced temptation in a bountiful area, the last Adam in a barren, bleak situation. And as Adam was in a habitat of animals, so was the last Adam, though the animals’ wildness in His case puts a focus on added danger He had to face.

The Specifics of the Trial (4:3–10)

Prayer now leaps into the spotlight, for prayer is what talking with God is, in essence. Readers look in on three scenes and overhear the devil talking to the God-man. In other passages, the devil’s prayers are accusing (Job 1; Zech. 3:1). Here, they are alluring. An outright fiend who slanders in the other passages, he comes to Jesus under the subtle guise of being a friend who can satisfy.

The first phase (3–4). Matthew says that it was “the tempter” who came, peddling his enticement. The devil’s opening words are a clever spin-off from the truth, “If you are the Son of God.” Seizing such a privilege, he urges, “command that these stones be made bread.” In other words, use your advantage with God as an occasion to get your own will, and satisfy your sense of need. Do this without reference to God’s will, or depending on Him. Just act independently and indulge yourself on what He has been negligent to supply.

Jesus meets the temptation that misuses prayer, showing perfect dependence on God, not independence from Him. He insists on being sensitive to what God’s Word says (Deut. 8:3). His priority is to draw an appropriation from the supply that God provides, sufficient to sustain Him to do His will. God had said that “man shall not live on bread alone, but on every word that proceeds out of the mouth of God.” Jesus’ freedom and happiness did not consist of gratifying desires but in submission to God’s desire. He showed humans as God wants them to be, those who depend on and appropriate God’s spiritual food that sustains them, and who are adequate to face temptation with victory. God will meet the needs, such as physical food, when He is ready in His wisdom and will.

To make His own way softer, Jesus did not work a miracle here. He would begin to work miracles by turning water into wine at Cana, but sensitively, only when His hour (fitting time) had come as God’s will led Him (John 2:4).

The answer to the devil’s prayer is “No.”

The second phase (5–7). In essence the devil’s deceitful line is this. “If you are living by the word of God, as you say, then what I have to offer is only consistent with that. Attempt a daring act, and put that word to an ultimate test. Press the matter. Cast yourself down from a towering place, and show how far this God you trust in can back up His word.”

Cleverly, the devil cites right out of Psalm 91:11, 12. That passage refers to God’s faithful care for His servant who is walking in His will (v. 1, abiding under the shadow of the Almighty) in the normal pursuits of life. The devil withholds the truth, however, that the psalm is not focusing on situations in which a person plays a game using God as a tool; he rashly, presumptuously, and unsubmissively sets up situations in his own arbitrary self-will. This is to act without trust that awaits God’s timing and way. It falsely puts God on trial.

The answer to the prayer again is “No.” Jesus with confidence in God vindicates His character. He replies in essence, “It is written again [in Deut. 6:16].” Perfect trust does not have to test. A test in such a case as trumping up a situation to demand special protection from injury in falling would expose a basic lack of trust. The person who tests another acts with doubt; he is not sure of him, but has to check up to prove that he is worthy to be trusted.

If a wife genuinely trusts her husband with regard to other women, she does not hire a private eye to shadow the husband all day.

The third phase (8–10). Now Jesus shows consecration to the worship of God, demonstrating perfect obedience. The devil’s spurious line can be stated in its essence. He no longer says, “If you are the son of God.” Rather he directly assumes Christ’s sonship and His destiny to have a kingdom. So now he appeals to him to make it a splendid kingdom—but in subordination to him, the devil. He entices, “You may have the splendor of possessions by a short-cut, a softer way; it will bypass the shame and suffering of the cross. All of this is yours, if you will fall down and worship me.”

As prince of this world, under God’s permission (John 12:31), in one sense the devil could offer this. But ultimately, since all belongs to God (Ps. 24:1), the earth is not the tempter’s to give, outside of God’s will. Yet this is a deliberate attempt by the devil to deceive the last Adam as he had hoodwinked the first Adam. By this he sought to prevent the creation of a new race.

Jesus’ answer to the prayer again is a flat “No.” He says, in effect, “You suggest that I may reach the goal my Father set before me by a method apart from the Father’s method. This is a lie. I can accomplish His will only in His pathway. To worship you carries with it that I must serve and render obedience to you. I insist again that I choose to live in a way true to His Word that stands written. So I will worship in holy service the Lord my God, only Him.”

What transpires here fits within Jesus’ rights to the kingship in God’s will as Matthew is developing them. Here is the sequence: His legal right (Chap. 1); His prophetical right (Chap. 2); His moral right (3, 4; note “fulfill all righteousness,” 3:17); His judicial right, speaking as a king giving His standards (5–7); and His executive right, acting with authority as a mighty king executes His will (8:1–11:1).

These particular temptations are finished. The tempter’s prayers have been denied (cf. Ps. 66:18). The God-man walks in the will of the Father, where all prayer of a true kind has its success.

The Sequel to the Trial (v. 11)

Two details reveal the result of insisting on God’s will related to prayer.

The flight of the devil. “Then,” when Jesus had denied all, vetoed the temptations and given bogus prayer its “No” answers, the devil departed from the victor. James later expressed the principle for tempted believers who will be like Jesus. “Resist the devil, and he will flee from you” (James 4:7b).

The fellowship of the angels. Angels came and ministered to Jesus.

These were often active in His ministry (John 1:49–51). God had promised Jacob that they would be involved in servant phases of carrying out His covenant with Abraham (Gen. 28:11ff.). True to this, they appear often in Scripture fulfilling phases of such servant devotion.

With the three examples of devilish prayer, one can wonder about Jesus praying in these cases. Nothing is said of this, but he probably did pray as several details suggest. (1) Luke 3:21 in the preceding account of His baptism notes that He was praying, and he would reasonably pray in a special forty-day focus on seeking God’s will; (2) fasting (Matt. 4:2) is often linked with prayer in Scripture; (3) Jesus would be consistent to live by counsel that he would give His disciples to fast and pray lest they enter into temptation (Matt. 26:41); (4) worship to the Lord, serving Him only (4:10), intimates a spirit of prayer; (5) would Jesus fail to pray about “everything” as Paul later counsels those who follow Him (Phil. 4:6)? Would He fail to be “casting all your care on Him, for He cares for you” (1 Pet. 5:7)?

Principles of prayer permeate the passage. First, a Spirit-led person is alert to discern how to meet temptation, even against false prayer. Second, the devil, here directly at work, can also voice his spurious prayers, using lips of others. God can perceive falseness in any case (cf. Ps. 139:1–4). Third, as the devil so cleverly does in this case, one who is false in purpose can manipulate Scripture to plead what is not God’s will. “Lord, you want me to be satisfied; grant me this woman to be my wife.” Imagine the loss when she is not God’s will for a life that will give Him preeminence.

Fourth, seek pure answers in the path of obeying the whole Word, its parts related together in a sound way. Fifth, the will of God fulfilled with integrity is a great key in God’s school of prayer. Sixth, rather than flitting from one self-serving prayer to another as the devil does here, keep short accounts with sin and cultivate tender sensitivity to grasp and carry out God’s will.

Seventh, be watchful to discern the devil’s presence, and insist that he be gone! Eighth, stand against the devil, and wrong prayer, then the devil does flee (cf. James 4:7b), and God’s angels touch us (cf. John 14:21–23; Heb. 1:14).

Matthew 6:5–15

Prayer with Godly Motives

Jesus in His Sermon on the Mount (Chaps. 5–7) teaches at the moment three things. He emphasizes principles that govern prayer (6:5–8), gives a profile for disciples to model prayers by (9–13), and urges sincere practice that enhances effective prayer (14, 15; cf. 5:20; 7:12).

Principles of Prayer (5–8)

Five principles are important before Jesus suggests the pattern of aspects to occupy the life. These come in a section (6:1–18) giving three examples for God-pleasing motives, not zeal to draw human credits for godliness. The exhibits are giving alms (gifts) to help others, prayer, and fasting. Jesus teaches that in each of these a person can seek to do things to win applause, and so serve oneself, or fulfill them to express adoration to God, and so serve Him.

The five principles that preface the profile in prayer are now the focus.

Showcasing that is out of place (5). A secret of prayer that counts is in avoiding praying to draw attention to the self as deserving plaudits. The ambition should be that God get the glory. Jesus’ example of what not to do is from the hypocrites of His day. These, whether certain Pharisees, scribes or others in the synagogues, were putting on a false show. The word “hypocrite” comes from a term for wearing an actor’s mask in a dramatic production. A person was not himself, but pretended to be somebody else to achieve the effect in those who watched.

In such hypocrisy, the praying person would get all of his reward in accolades from others. God, who discerned the actual falsity within, could give nothing fitting for reward, in blessing now, or after this life (cf. 1 Cor. 3:8, 14–15; 2 Cor. 5:10; Eph. 6:8; Phil. 4:17).

Secrecy (6). The principle is not to advertise spirituality by an outward facade, but to pray to God privately, seeking that He hears. He, then, would give the reward that His own equity discerns to be suitable.

Simplicity (7). God wants to hear prayer that is straightforward and sincere, not a parade of loud effort. For example, He is against chanting empty phrases over and over, urged by a deceit that the barrage of words would snatch God’s attention to sacrifice, or zeal, or noise, or being informed. Genuineness in praying from the heart to please Him would summon His devotion, but not a ceremony staged to snatch credits.

God needs no reminders as if He does not know or requires a jog in His memory. Verse 9 is clear about that: He knows what any need is before a person presents the matter. He basically has a word to give so that those who pray can pray in line with it—His will, already planned—rather than their giving Him new ideas to maneuver Him their way.

Separateness (8a). The God who hears prayer wants those who pray to do this in His own pattern. The negative is not to be as people of the nations. They pray advised by their own notions about what God will hear, or with some self-informed slant on what He is like. Let those who approach Him be separated to His own way, not coming to manage Him into line with their ideas.

Sureness (8b). God is not waiting to be informed, or standing in the jeopardy of letting needs slip His mind. He knows before one asks what is the need. This provides a sureness of His adequacy to meet whatever is validly prayed.

The air cleared by principles for prayer pleasing to God, Jesus sets forth particulars to pray about.

A Profile in Prayer (9–13)

This model prayer is not as it is popularly called “The Lord’s Prayer,” if that suggests a prayer Jesus utters. Certainly it is His, given as a pattern for others, His disciples, to pray. They have sin to confess seeking God’s forgiveness; Jesus has no sin. “The Lord’s Prayer” that Jesus Himself prayed, at least in its entirety, is in John 17.

“The Disciples’ Prayer” is the better title in Matthew 6, and in Luke 11:2–4 where Jesus spoke part of it in another time and place. Jesus puts into the model prayer some of the main aspects often in Old Testament prayers. So the outline of the prayer can simply follow these aspects.

Praise (9). Two catalysts for praising God are the focus.

(1) First is praise for His Person. Jesus defines this by an analogy familiar to people, “Father,” and by God’s abode in “the heavens.” In contrast to gods merely of the earth, conceived by men’s ingenuity and crafted by their hands, God is in the heavenly abode.

As Father, God is united with those in His family in a close familial bond. In the Old Testament He was a Father calling Israel “My Son” (Ex. 4:23–24). He anticipated gathering His people as sons and daughters from dispersion to enjoy His kingdom (Isa. 43). “Father” also has the connotation of God’s tender loving care in the covenant, of the fatherly investment of His compassion.

Linking God with heaven has its own natural lines of thought. He is higher than those of earth, having sovereign power to exert His own kingdom controlling them (Dan. 2:35). He is free from the bounds and bonds of temporal limitations. Of the heavens, He is the majestic One in the seat of authority to send His Messiah, the Son of Man, to fulfill His kingdom (Dan. 7:13–14, 27).

(2) Second is praise for His purpose. His name is “hallowed” or set apart, consecrated and respected as worthy of adoration. His “name” or reputation is honorable, committed to all that is to be revered and lauded. Every aim and purpose that can issue from Him are set apart in a unique category for which reverential awe is due. He only stands for the right values, and is pleased with what is important to Him. And all that is urgent for one who prays should line up consistently with what He is and His purposes.

Praise is an appropriate beginning in the prayers of Jesus’ disciples. It recognizes the honor and value of God before voicing any need from the human heart.

Petition (10, 11). Jesus directs those who pray after His heart to petition for three things first of all; others follow in verse 13, and the cry to be forgiven needs to be categorized with confession.

What should disciples pray in the first petitions?

(1) Let your kingdom come. The prayer is personal, concerned with His Fatherhood (“Our”), name (“Your”), and kingdom and will (“Your”). And the prayer is God-centered, focusing to His interests before specifying a request in light of these.

Jesus means the kingdom that the Old Testament had prepared the believing of Israel to expect. Its definition would be shaped by God’s promise to David that He would give him, in his lineage, a “house,” “kingdom,” and “throne” (2 Sam. 7:12–16). A king in the Davidic dynasty would occupy the throne forever. Among other things it would be the kingdom that God as the Ancient of Days (the venerable judge of Dan. 7:10) would commit to the one like a son of man (7:13, 14). This king would rule over people of all nations (7:27).

Matthew pursues his theme of the king and His kingdom, Jesus of Nazareth being the King fulfilling the expectation and defining His kingdom. The ethics characterizing genuine citizens of the kingdom are in the Beatitudes and other descriptions of godliness that Jesus taught. The present expression of the kingdom at the Messiah’s first advent is seen in the king’s words and mighty works in the Spirit’s power (Matt. 12:28). The rejection of the kingdom at that time, and Jesus going away to heaven to receive the kingdom to install in the earth at His second coming is lucid in Luke 19:12–27 (cf. 21:31). The future coming of the King in glorius power to fulfill His kingdom in the earth is vivid in Jesus’ description later of the Son of Man (Matt. 16:28; 26:72).

Praying “Your kingdom come” is praying that the kingdom will arrive at some future time, even while one desires expressions of the kingdom’s life even now. It would be insincere and hypocritical to yearn for the future coming without giving the heart in some genuine commitment to kingdom interests that are relevant now. Paul would later expect the kingdom as a future reality (Gal. 5:21; Eph. 5:3–7). So would John when he wrote the Apocalypse (Rev. 5:9).

(2) “Your will be done.” Prayer as permeated and shaped by commitment to His will as this characterized the Old Testament. So it does the New (John 15:7; 1 John 5:14, 15). Any who observe prayers of the Gospels, Acts, Epistles, or the Revelation see countless examples of prayer concerns wanting facets of God’s will to be woven into the fabric of practical human commitment.

Jesus’ parables and other teachings are permeated by details of what God’s will is in various life relationships. For example, in the Parable of the Talents (Matt. 25:14–30), a faithful servant is to use what God entrusts to the life to carry out God’s interests until Christ comes at the second advent. Entering into and experiencing the joy of the kingdom at that time is related to having lived to promote kingdom interests before that reward (25:21, 23).

(3) May needs be supplied (Matt. 6:11a). After the strong preoccupation with God’s Person, purpose, and concerns, Jesus teaches calling on God to supply “daily bread.” This is His providing of things for bodily welfare on a daily basis. Bread is the example and probably also represents other, similar needs. Jesus’s teaching on prayer, asking for things needed in Matthew 7:7–11 and Luke 11:1–13 is quite explicit in illustrating God’s meeting of daily, temporal needs.

Confession (12, 14–15). Two matters loom in Jesus’ sense of urgency about dealing with sins.

(1) Consistency (12). Requesting God to forgive our debts (matters needing forgiveness) is put in an analogy with our forgiving others the wrongs they do to us. One can sincerely count on God to find an open door in us to receive forgiveness when that door is open to others who need pardon. A door shut, closing others out of pardon, is a door shut at the same time to God, not sensitively open to His forgiveness for oneself.

The principle does not teach legalism that merits forgiveness; it emphasizes a spirit tenderized and empowered by God’s grace to manifest forgiveness in a reciprocal life, as immediately above. It is the “golden rule” of 7:12 in one of its avenues of action.

(2) Counsel (14–15). This enlarges on the principle of verse 12. As God deals on the basis of pouring His grace into the life open to receive and show His grace, His forgiveness is related closely to ours. The one whose heart forgives others their sins finds the forgiving heart disposed to God’s gracious pardon for its own wrong. But the one who closes the heart to deny others finds the heart shut, indisposed to receive the flow of God’s forgiveness.

Such a passage as 1 John 1:7, 9 carries on the teaching of confession/forgiveness. There the apostle John writes under Christ’s auspices.

Petition again (13). After petitions in verse 10–11 and confession in verse 12, Jesus urges prayer for victory over temptation. The thought seems to be as A. T. Robertson sums it up in his Word Pictures of the New Testament. He calls the command a “permissive imperative.” The prayer is that the Father will not permit us, through the weaknesses that can spell our downfall, to be led into temptation that is too much for us (cf. Ps. 141:4). Rather God can be counted on as faithful not to permit those tenderly available to Him to go that far. He has various influences which, if received, can guard us—such as His Spirit who can supply (cf. Luke 11:13) and His Word which can incline us in the right way and against the evil (cf. Ps. 17:4; 37:31), as well as prayer that He answers with His strengthening (Ps. 138:3; cf. “quicken [revive] me,” often repeated in Ps. 119). God would never deliberately lead us into temptation with the aim to hurt us.

The second part of verse 13, “but deliver us from evil,” probably refers, as it is in the masculine gender, to “the evil one,” the devil. As Jesus Himself experienced victory against the devil’s temptation by rightly utilizing God’s Word against this enemy (Matt. 4:1–11), so can His disciples. Later, Jesus even teaches that He prays for Peter that his faith will not fail (Luke 22:31–32). And after that Paul gives a further word that Jesus prays for all believers that they will be kept safe in salvation (Rom. 8:34). He ever lives to make intercession for His own (Heb. 7:25).

Several main aspects of prayer shine prominently in this disciples’ prayer—praise, petition, and confession. God’s glory comes before God’s gifts, and His will before the desires of His people.

Which principles for prayer does the model prayer provide? First, render glory to God; it is not that this always must be mentioned first, but it is one appropriate factor leading in to prayer. Many further details to praise God appear in His own Word (Ps. 146–150, etc.). Second, follow the guidelines that immediately precede the pattern prayer. Pray not to showcase our own selfish ambitions, and pray with secrecy, simplicity, separateness devoted to God, and in the sureness God gives for prayer. Third, while good prayer thrusts into prominence God’s kingdom and God’s will, it sensitively asks in balance for a supply of needed temporal things. Fourth, the prayer underscores the daily concern of those who pray genuinely, as well as of God who hears the prayer. Fifth, we can pray to be protected from evil, but need to use the means God has faithfully given. This is in a sincerity that means business with God. Sixth, it is spiritually healthy to examine our lives to root out any begrudging spirit toward forgiving others, sensitive to the reality that we, too, often need pardon.

Matthew 7:7–11; Luke 11:9–13

Ask . . . Seek . . . Knock!

The same theme of genuine righteousness in daily life (cf. Matt. 5:20) pertains as Jesus speaks of prayer a bit later in the Sermon on the Mount. Luke records Jesus as also speaking the same truths at another time and place in His ministry. For the principles can have their force in different situations, and bear repeating, as is a method of good teachers.

The Promise of an Answer (7–8)

Jesus has just spoken in 7:1–6 of two truths. First, He wants His disciples to practice the absence of condemnation, freedom from a judging spirit that censures others in an air of being superior. Second, at the same time He desires balance. They should keep clear of a gullible spirit that will fall for anything and slide into error. So it is wise to activate the art of discrimination in giving His word to those who will receive it and holding back in cases where people stubbornly view the message with contempt.

The latter category includes people with values similar to dogs and hogs. To cast valuable things of God’s Word before certain people is as doomed to savage rejection as throwing holy things in the path of dogs or tossing pearls to swine. Vicious dogs drool for meat and hogs crave grain; finding that the precious things are not what they want, they only trample what is so valuable as if they are dirt. Incensed at not being given what they like, they may turn from what they reject to rip those who did not please them.

Jesus advises disciples to have a discrimination to deal wisely with those who hold precious truth in vehement disdain. It is a waste of time to keep trying to cater to their appetites; those who give the Word will perceptively turn to those they come to see who are open to receive the message.

The assurance of receiving that for which one asks can be relevant to 7:1–6 and to the sermon’s context as a whole. How fitting to ask for God-given help in keeping oneself free from an attitude of judgmental hatefulness. And how suitable to ask for God’s wisdom in discriminating between who is open to the “pearls” and who is fiercely antagonistic. A disciple also could ask for a spirit that reflects any of the Beatitudes in Matthew 5:3–12, for help to live as salt and light to attract others to God (5:16), for grace to live out the righteousness at the heart of the law (5:20), and so on. Asking would be relevant for having the right attitude as regards anger, the adulterous eye, divorce, almsgiving, fasting, anxiety about daily needs, and such things.

Some deny that “ask” relates to prayer; rather they generalize it into asking other people for what is fitting, just as one should do for others (7:12). But a reference meant particularly for asking in prayer, prayer to God, has the most support. (1) Jesus uses immediate illustrations pointing to prayer—the father’s wish to meet a son’s needs, a good picture of the Father in heaven, as Jesus shows (v. 11). God the Father gives good to those who ask Him! (2) Luke 11:9–13 uses the same “ask . . . seek . . . knock” motif in an unequivocal prayer emphasis. He opens this scenario with a disciple’s request. “Lord, teach us to pray . . .” (v. 1), then he gives the prayer Jesus taught His disciples (vv. 2–4), then a parable of a man who finally met a neighbor’s request, an illustration, in part, of the heavenly Father’s giving as in verses 9–13.

But there is more that shows prayer in Matthew 7. (3) The word “receive” is often used for the beneficiary getting things in prayer (Matt. 21:22; John 16:24); (4) the word “ask” often appears for asking in prayer (Matt. 6:8; John 14:13–14; 15:7; 16:23).

Assuming that the asking is in prayer, the use of three different words for prayer raises a question. Are these three words for saying the same thing, or do the three make different emphases in what prayer is to be? A buildup of vividness lies in the three.

To “ask” is simply to request, as in a petition or intercession. To “seek” is reasonably wider than strictly in words of prayer, referring to the entire effort in searching for God’s response to prayer. It can embrace diligent seeking of light that bears on a matter of prayer, poring over God’s Word to ascertain His will. Some refer to this as “Scripture praying.” And the seeking can carry on in urging the specific matter before the Lord in prayer words. To “seek” appears to express a quest in prayer with intensity as well.

To “ask” or “knock” also can be with intensity. In knocking, the person praying is emphatic about wanting to summon God to respond. One can visualize a supplicant waiting at a door, rapping to reach the ear of one inside who will open the door, and show his presence.

The idea of “seek” is used in the Bible for a great number of spiritual quests: to seek the Lord, His strength, seek His face (1 Chr. 1:10, 11); seek His help (2 Chr. 20:4); seek a safe journey from Him (Ezra 8:21); seek the one matter of dwelling in His house to behold His beauty (Ps. 27:4); seek peace (Ps. 34:14); seek refuge under God’s protection (Ps. 91:4); seek His Word (Ps. 119:155); seek justice (Isa. 1:17); seek good (Amos 5:14); seek humility (Zeph. 2:3); seek glory, honor, immortality, eternal life (Rom. 2:7); seek to abound to edify others (1 Cor. 14:12).

Seek is also used when one seeks the things that are Christ’s (Phil. 2:21), the spiritual profit of other believers (Phil. 4:17), the things above (Col. 3:1), a heavenly country (Heb. 11:14) or the heavenly city (13:14).

In all of these, prayer could have a vital, permeating role.

The encouragement Jesus gives to prayer is in three stages also. To ask is to receive; to seek is to find; to knock is to have a door opened. Receiving stresses gaining a gift; finding focuses on a discovery, as coming upon a bonanza of gold; having a door opened looks at a welcome, or hospitality as when a host extends cordiality to a guest. This word “knock” (krouo) in the New Testament always is used for knocking on a door or gate to summon a person. It appears for believers knocking in prayer before God, God being the host who opens the door into His presence (Matt. 7:7, 8; Luke 11:9, 10); unbelievers trying to overcome their former rejection by knocking, but too late, to gain admission into Christ’s kingdom (Luke 13:25); Christ knocking at the door of believers’ lives when he returns and finds them alertly waiting (Luke 12:36); Peter knocking to let praying believers know God had set him free from prison (Acts 12:13, 16); and Christ knocking at the heart door of professing believers, giving them opportunity of having fellowship with Him (Rev. 3:20).

Even if the last two words can at times express prayer more widely or intensely than “ask,” in subsequent verses the one word “ask” can represent all three (Matt. 7:9–11; so Luke 11:11–13), as in Matt. 6:8 and 21:22.

G. Bertram limits the knocking in Matthew 7 to coming for salvation (Theological Dictionary of New Testament Words, ed. G. Kittel, III, p. 955). The context gives some credence to this, speaking later of the “gate” into salvation (Matt. 7:13–14) and entering the kingdom (7:21). Still, illustrations close by show a wider meaning—loaf and fish as a father’s gifts to meet temporal needs; God giving what is good, even the Spirit (Luke 11:13). In Matthew’s context, the idea is as broad as 6:31–32 where “your heavenly Father knows that you need all these things,” things that can stir anxiety, such as what a person will eat, drink, or wear (vv. 25, 31). Matthew also presents Jesus’ words on prayer, entailing a wider sweep than just salvation (6:6–7, 9–15; 9:38; 21:22; 26:41).

The present tenses in “Ask . . . seek . . . knock” express a continual need. And while they show that the prayer is to be continuing, the encouragement for expecting an answer is the Father’s goodness beyond all human fathers. Matthew 7 and Luke 11 both emphasize this inducement to pray.

The Pictures of an Answer (7:9–10)

These are a human father giving what his son asks—the good and not some substitute that turns the scene bitter. The examples show this: giving a loaf that is requested, not a stone, and giving a fish, not a snake. In both, the gifts are good and they bless, in contrast to the bad that disappoints. A stone would cause pain and anguish due to dismay and its danger if a child bit into it. A snake would bring fear, not fulfillment, and distrust that recoils due to the father’s cruel trick.

The Point in the Answer (7:11)

Jesus teaches a lesson by the analogy. Usual human fathers show favor (what is good), not fault. The heavenly Father answers prayer with a display of His favor (“what is good to those who ask Him”), not what is frustrating. The point is to encourage people to pray, expecting good. This is based on God being much more aroused to offer what is good than human fathers are.

Principles of prayer are numerous here. First, God wants to answer prayer with a gift, a discovery, and even His hospitality out of His own home. Second, pray continually and expecting God to give what is good. Third, God gives the promise to “everyone” (v. 8), apparently everyone who has the genuine righteousness the sermon emphasizes (5:20), a true child of God (v. 11).

Fourth, prayer receiving such encouragement from what God is like can relate to matters in verses leading into these prayer verses. But it also can touch any need the sermon, or life, can suggest (cf. Matt. 21:22, “all things you ask . . . believing, you shall receive”). This is in the spirit of passages explaining that the asking be in accord with God’s will (John 15:7; 1 John 5:14–15). Fifth, God is always the host and provider. Thanksgiving is due Him who wants to make certain that the askers receive, the seekers find, the knockers experience His cordial welcome at an opened door.

Matthew 8:2–4; Mark 1:40–45; Luke 5:12–16

Prayer for Cleansing Leprosy

The Area of the Miracle

The cleansing occurs in one of the cities (Luke 5:12). Jesus is in a swing through Galilee, and has recently ministered at the Sea of Galilee (Luke 5:1–11).

The Appeal by a Leper (8:2)

We learn three things about the leper as we compare the three accounts.

The wish that drives him. Mark mentions that he came, but something beyond this. He was “beseeching” Jesus, pouring out his desperate request. An “ask and you will receive” scenario finds illustration.

The worship that characterizes him. All three records make note of his worship. Matthew says that the leper “bowed down,” that is, in worship to Jesus. Mark describes that he came, “falling on his knees before Him,” a posture of worshipful supplication. Luke records that “he fell on his face. . . .”

All three positions are stances of worship to God in the Bible— bowing (Ps. 95:6), kneeling (2 Chr. 6:13; Dan. 6:10), and with the face to the ground (Num. 14:5; 20:6).

Jesus apparently saw faith in the man, a key of prayer (Matt. 21:22).

The will that dominates him. Jesus’ will in the matter is what grips the leper. All three gospel writers give his words, “if You are willing, You can make me clean.” Not his own will, despite the intense desire that must have ignited his quest, but the will of Jesus absorbs the aspirant. Jesus’ will decides the answer.

Matthew and Luke both include the introductory title the leper attributes to Jesus: “Lord.”

The Answer to the Leper (v. 3)

The show of compassion. Mark notes first the words Matthew and Luke do not have. Jesus acted, “moved with compassion.” Jesus exemplifies God’s attitude when men cast their burdens on Him, “He cares for you” (1 Pet. 5:7; cf. Ps. 55:22).

The stretch of drawing near. Each of the writers describe Jesus as reaching out his hand. It was a gesture of willingness before His words.

The soothing of a touch. All the evangelists capture this detail too. Jesus touched the leper, rather than keeping His distance. The touch of His hand would naturally soothe and reassure the man for whom so much was at stake. It was a kind of sign that help was on its way.

The sureness of a statement. Jesus speaks in direct, specific response to a specific request. “I am willing” (present tense, a continual willingness out of which many prayer answers can come), “be cleansed.” How brief, yet how much is spoken. The words say two things. First, they form a consolation: He is willing, all that remains is the doing. Second, they utter a command: the kingly imperative guarantees that the cleansing is done.

The suddenness of the healing. Matthew does not comment, but both Mark and Luke write that the leprosy “immediately” was gone. No doubt needed to linger that Jesus had the touch of an almighty king to command and it was so, without delay.

The Admonition to the Leper (v. 4)

Jesus sternly warned the cleansed man. Mark notes this. Then all three evangelists give the content of the warning. This is in two emphases about this man’s witness to his cleansing.

The witness is not to the people. Jesus wants the leper to bypass testimony to the people in general, and to go straight to the priest to present a witness to him.

The witness is to the priest. This man would, as a spiritual leader, see evidence that the cleansing of a leper, written in the Scripture (Lev. 14) was a miracle from God. Along with his witness that he had been cleansed, the leper was to follow the procedure Leviticus 14 prescribed for a recovered leper.

This testimony to the upper crust of spiritual leadership in Israel was crucial. It must take precedence over any later witness to people the man could reach. Convincing leaders to believe that Jesus was the Messiah was one step toward the King being strategic in reaching the rank and file.

The Announcement by the Leper

Rather than following the import of Jesus’ directions, the leper launched his testimony before his countrymen. This was in place of going right to the priest. This drew crowds all the more to seek bodily help (Luke 5:15). It fed momentum to look to Jesus as a curer more than a king, a healer of physical problems when He sought also, so crucially, to be embraced as Savior from sin.

The Ardency of the Healer

Men came seeking healing (Luke 5:15), converging in crowds. Jesus slipped away seeking heaven (v. 16). When people were beating paths to His presence, He was “often going away” to the wilderness and praying. His going off is in the imperfect tense, speaking of continuing action in the past, a process of times when He met freshly with God. His priority for prayer was such that He was doing this at various intervals, insisting on having this time with the Father. The word “pray” switches to the present tense, meaning that once he got free, away from the throngs, He is snatching up His opportunities, “continuing to pray.”

Blessed by “prayer breaks,” Jesus was very effective in ministry, as all three writers go on to relate. Luke 5:17, for example, says that “the power of the Lord was present for Him to perform healing.”

Principles of prayer come readily to mind from the scenario with the leper. A key one is that when one comes to Jesus to seek some blessing, his will needs to be in submission to the will of Jesus. Another is that Jesus, as the God man, is a model of compassionate care for the one who visits Him in prayer. Third, what Jesus wills, He is blessed in doing (“I am willing; be cleansed”). As He teaches later (John 14–16), His disciples can pray “in My name” because His will is what the Father wills, and it is effective.

Fourth, Jesus wants the leper to take a witness to the priest to provide evidence that He is the Messiah. Today, He wants us to bear His name before others as being fully who He is, the Messiah, the King, the Lord of glory. Fifth, even in the busy crush of crowds swelling to be near Him, Jesus used no excuse of ministry to duck out of regular prayer. Where so many preachers would seek another rostrum, He sought a desert rock. They might plead the urgency of needs that compelled them to neglect prayer; He kept the urgency of the greater need—the prayer that saturates even the most pressing of ministries.

Matthew 8:1, 5–13; Luke 7:1–10

A Praying Centurion’s Faith

Here, in essence, is a man’s intercessory quest to secure help for another, his servant.

The Entreaty of the Centurion (5–7)

The place. Jesus has just come down from delivering the Sermon on the Mount (v. 1) and has entered Capernaum by the Sea of Galilee (5a).

The person who prayed. He was a centurion, a military leader over a hundred men. He “prays” long distance, actually using Jewish leaders as go-betweens whom he thinks can transmit his appeal with clout to Jesus.

The prayer itself. Verses 5c–6 specify this. He was “entreating” Jesus, appealing for His help. The details of the prayer his concerned heart poured forth after the initial request are in verse 6 and Luke 7:2–7.

(1) The core of the intercession. The elders relayed the centurion’s plea that Jesus would come and save the servant’s life.

(2) The critical nature of the patient. Recognizing Jesus as “Lord,” or “Sir” (one respected as having authority), the centurion stressed the urgency. He pictured the sick man as lying paralyzed, racked by intense pain.

(3) The claim of the centurion’s worthiness. Here the elders insert their own conceptions, based on their esteem for the centurion. They highlight his worthiness to have what he requests, putting things on a merit basis that the Lord of grace does not follow. Still, what they say has food for thought. The man has extended himself for others; he has loved the Israelite nation and built the Jews a synagogue.

The promise of Jesus. Matthew in verse 7 has Jesus’ pledge, “I will come and heal him.”

The Emphasis of the Centurion (8–9)

Very unlike the things the elders highlight is the army officer’s attitude. It is clear in three things he says to Jesus.

His submission. He feels unworthy that Jesus should even step into his home; this explains why he asked the elders to present his entreaty. No merit is on his mind, only a longing for mercy.

His suggestion. This expresses faith. Jesus, he believes, can “just say the word, and my servant will be healed.” Jesus can even do it longdistance.

His sense of authority. Both Matthew and Luke capture this. The suppliant is a man answerable to authority, and has authority himself over his hundred. He can bark commands such as “Go” and “Come,” say “Jump,” and men ask “How high?” He so believes in Jesus’ greater authority that he is convinced that all He need do is command, and the servant will recover.

The Exhibition of Jesus (10–13)

His honoring of the faith (10–12). (1) The acclaim of it (10). Jesus tells His thoughts to the crowd which is following Him. He has not found such great faith with anyone in Israel—the elders of this episode, and others during His ministry. Here a man without advantages of hearing God’s Word receives His authority. It is a case where a man from a nation outside believes. How unusual that a man is convinced that Jesus has ability to display healing authority even from a distance.

(2) His anticipation of it in the future (11–12). Many from the other nations would someday (future tense “shall”) dine, having fellowship with the saved such as Abraham, Isaac, and Jacob in the kingdom of heaven. They gained this entrance by faith of a kind that the centurion expressed. By contrast (“But”) some people would not even be able to enter. These were “sons of the kingdom,” meaning people of Israel who had the kingdom promises first, but did not respond by faith. Rather than coming into blessing with those God has spiritually saved, they would be “cast” (a picture showing God’s rejection of the unsaved, as Matt. 13:42, 50) into outer darkness. That is, they would face eternal separation from God, in darkness where judgment is upon them, rather than in light in which they are blessed. Their destiny, the opposite of bliss for the saved, is a situation of “weeping and gnashing of teeth,” a description of the unsaved in anguish when punished (Ps. 112:10).

But Jesus’ dealing with the centurion here is yet to be finished.

His healing according to faith (13). Matthew notes this in a twofold summary.

(1) The renewed promise. Jesus assures the asker, “Go your way; let it be done to you as you have believed.”

(2) The resulting performance. The servant was healed that same hour. Luke adds that when the delegation sent to Jesus arrived back at the home, they found the servant fully healed.

Standards of prayer rise like banners out of the passage. First, Jesus was aware of a person’s prayer even at a distance. The others only represented he person in need. Today, as God always has been able to do, He hears prayers in heaven, and distance intrudes no problem to Him. Second, Jesus does not answer prayers because of some people’s error in trotting out human merit as the elders did. He hears in grace when men have no worthiness, as the centurion perceives. Third, faith credits the Lord with authority to answer prayer simply by His saying the word and working His will.

Fourth, prayer is available to people of all nations—faith that is the visa into salvation and the victory in life’s problems. Fifth, when God answers prayer He is able to do it very quickly, as here, or after a long time of waiting. Daniel’s prayer for his people in Daniel 9:4–19 has had a part of its answer in the first sixty-nine “sevens” (of years) transpiring until the time Jesus died on the cross. The full resolution for Israel’s bringing blessing in all the details (cf. Dan. 9:24) awaits even the time of Jesus’ second coming and the kingdom beyond.

Matthew 8:19–22; Luke 9:57–62

The Prayer of the Ambitious “Disciple”

Jesus requires true commitment of would-be followers. He seeks the authentic, not the glib who find evasions to do a disappearing act when it is time for resolute action.

Luke’s more detailed record shows that three men claimed they were ready to follow Jesus. In each case, Jesus perceived that they were hedging, prepared to follow only on their convenient terms. Luke traces how the three speak to Jesus, and His counsel.

The First Disciple (57–58)

His claim. An unidentified man came to Jesus with a cock-sure proposal. “I will follow You wherever You go.” It all sounds well and good. Sign the man up. But Jesus detected problems, and drew the measure of the “eager beaver.”

Jesus’ counsel. The Lord put it to the man bluntly. Rigorous demands looming in service could be too much for one who had not weighed the cost. A “drop out” by the halfhearted could be in the making. The Lord reminded the applicant of privileges he would be leaving, and privations he would face.

(1) First the privileges. These are vivid in two illustrations. The foxes have holes, and the birds of the sky nests. Normal comforts give them security and make their existence simple by comparison with hard times.

(2) Then the privations. To follow the Son of Man is to invite the harsh reality of denying creature comforts. He has no place to lay His head, and His followers are in for difficult trials too.

Is the quick, glib volunteer really set to cope with stiff sacrifices that a missionary stint can impose? The silence that meets Jesus from the “eager beaver’s” lips seems to suggest that he leaped into this too hastily. Facing things as they really are puts an entirely new wrinkle in his ambitions. He would rather have the plush, and forego the perilous. Self-denial was too much for him to undertake when it came right down to it (cf. Luke 9:23).

His “on the band wagon” prayer seems to have been a shallow, empty boast.

The Second Disciple (59–60)

Jesus’ challenge. This time, Luke tells us, Jesus Himself spoke first. He put the challenge in stark bluntness, “Follow Me.”

The applicant’s priority. He came right back with what amounted to putting Jesus off. “Permit me first to go and bury my father.”

Jesus must be first, but this man wanted to be first. He is making an excuse in either of two explanations writers assign to his “bury my father.”

In the view some prefer, the father had not yet died, and a variation of this has his death imminent The man was delaying the service Jesus proposed. He may or may not have a long time to wait before the issue of accompanying Jesus personally could come up again. He had time to get “off the hook.” The second view will follow shortly.

Jesus’ counsel. Luke introduces the reply with “But,” suggesting already that Jesus is opposed to the man’s priority. “Allow the dead to bury their own dead,” Jesus says resolutely. Those who explain the passage by the view above say that Jesus means let the spiritually dead (who do not give a rip about spiritual things anyway) bury the physically dead. Unsaved family members would be at home to care for this duty; the would-be disciple could, if spiritually alive, give priority to a spiritual mission.

Different, altogether, is the view that the evader of discipleship was dealing with the Jewish custom of a “secondary burial.” In this explanation, the father had died and been buried, waiting wrapped in the burial chamber until his flesh decomposed. In a false conception, the decomposition atoned for the person’s sins. In a later, further burial, a loved one placed the skeleton in a chest.

In this second, well-attested custom relevant among Jews of that day, Jesus was making use of irony or sarcasm. Gordon Frenz sees Jesus as assuming that the man he interviewed had honored his father at death, giving him a first burial. Now while the flesh of the dead family member was decomposing, a custom Jesus denounced as having no ability to atone, the son should preach the kingdom message, giving the true means of atonement, faith in the Christ. Let the bones of your dead father’s ancestors collect his bones and deposit them in an ossuary chamber. As for you, follow Me!” (“Let the Dead Bury Their Own Dead,” Archaeology and Biblical Research, 5:2, Spring, 1992, p. 57.)

The second view claims to be more natural since it avoids assigning a figurative meaning to “the dead” and then switching in the same verse to a literal meaning of “their dead.”

In either view, Jesus read the candidate’s words as an insincere evasion. He discerned that the man was rejecting the challenge to serve.

The Third Disciple (61–62)

His claim. “I will follow you, Lord . . .” is his avowal. He projects himself to be resolutely willing; Jesus can count on him.

His stalling. “I will follow you, Lord; but . . .” exposes a delay tactic, a way of buying time and opportunity to slide away from following. So are the man’s words to Jesus a prayer, in effect. He, too, angles for Jesus to give “first” place to him; to permit him first to bid goodbye to his family circle.

The fitting of this candidate’s words into the flow of the other two interviews suggests still another excuse to get out of service. At least the man wants service governed by his own priority, not that of Jesus.

Jesus’ counsel. The reply shows that Jesus discerns a heart having second thoughts, being called back from full-hearted service by a distraction. His counsel lays the matter on the line in no uncertain terms. No man, having put his hand to the plow to see things through along the course, if he looks back, is fit (i.e., of any real use) for the kingdom of God. Looking back betrays a divided heart, pulled by another loyalty that is a hindrance against legitimate, full-force commitment.

Was Jesus a bit inhuman, too rigid, heartless? That is difficult to square with His character in the gospels, or His deity, or His Messian-ship. He had stood morally sound in His temptation, and was sinless. He perceived that the man with the big talk could, if sincere, follow Him without setting his own convenient agenda. To return and visit the family would reasonably be possible later. Was he truthful in really meaning “I will follow You, Lord,” when he so quickly prayed to fix things with his own terms?

The three pseudo disciples have spoken with Jesus, and He has counseled each. What are the principles here for talking with the Lord? First, sincerity is imperative in fostering a creditable fellowship with Christ in prayer. Come really meaning to follow, and not laying a way out. Second, it is good orientation for service to let prayer be instructed by Christ’s Word, as when He sincerely describes the rigors that one can meet. Third, commitment in prayer ought to go hand in hand with abandonment to go where Christ desires and give first place to His kingdom message.

Fourth, it is wise to examine what we say to God, and be sure that our claim to follow is not subservient to some other plan. “Lord, I want to serve You, but . . .” (and then a thousand subtle agendas skewed to our own preferences). “Let me have this woman to be my wife, for though she is unsaved, I can win her over.” Or “Let me first follow out this prestigious job, sometime later I will preach Your Word.” On and on the little deals go. But where honesty exposes reservations, it will rather be to our true advantage and His glory to let His Word counsel us the way to go. Then with trusting prayer, we can venture on that path, take no other, and look to Him to make it come out right (Prov. 4:18).

Matthew 8:23–27; Mark 4:25–41; Luke 8:22–25

Prayer in the Terror of a Storm

Jesus hears His disciples’ cry of fear when death seems ready to engulf them. He shows that He can answer prayer by bringing a great calm.

The Crisis on the Ship (23–24)

Jesus, having just preached the eight parables of Matthew 13, went across the Sea of Galilee in a boat. His disciples accompanied Him.

The storm. A wind that Mark portrays as “a fierce gale” assaulted the sea, causing a perilous storm.

His sleeping. Jesus, probably very weary, had dropped into a deep sleep. He was not even aroused by the crash of waves and dousing by sea water hurled into the craft.

The Cry of the Servants (25)

Their approach. They came to Jesus, gripped by panic and no doubt wondering why He was not awake joining them in dismay.

The awaking. Each of the three accounts says that the disciples awoke their teacher. Mark uses the present tense, “they are in the process of awaking Him.”

Their asking. Here now is talking with Jesus, which in essence is prayer though as the God-man He is in a boat and not on a throne in heaven as in Hebrew 4:18. Again Mark employs the present tense, “they are saying,” and probably in quite a frenzied rush of words.

Matthew recounts that they call Him “Lord,” Mark says “Teacher,” and Luke even has the repeated “Master, Master” which expresses intense emotion. All the gospels give accurately what was said in the total desperation, though none divulged all that the disciples cried out in prayer. Matthew relates the direct petition, “Save us, Lord.” Mark informs us that they ask “do You not care that we are perishing?” The focus is on their being at their wits’ end at the delay when the threat was so frightening; Jesus has not yet shown concern, and rescued them all. Luke describes them as simply informing the Master “we are perishing!” Matthew includes this after the petition.

In the total details, the words of those praying mingle petition, question, and affirmation. These often appear as distinct aspects of prayer in the Bible, but can combine in the same prayer.

The anxiety. Jesus, in Matthew’s record alone, answered their question with His own query. He asks why they are timid, probably highlighting their fearful anxiety. Then He identifies the timid and their deficiency, “you men of little faith.” Had the disciples faced the danger in faith, faith vested in Him, they could have coped in calmness, crediting Him with caring and trusting that He would take care of them.

The latter is exactly what Jesus does now.

The Calming of the Storm (26)

Jesus arose. Matthew says it this way, focusing on Jesus’ own act of getting up and confronting the peril. Both of the other writers, while not denying His rising on His own, at least speak of His “being aroused.” This could be by the disciples’ stirring Him, and by His swinging into action to meet the urgency.

Jesus arrested the storm. The three descriptions say that Jesus “rebuked” both the winds whipping up the sea and the waves breaking over the boat. Mark adds the detail of the Lord’s very command to the storm, “Hush, be still,” or “muzzled,” as if to tame a ferocious animal on a rampage.

Jesus authored tranquility. While Matthew notes the ensuing perfect calm, the other two evangelists both say two things. The wind was quietened, and the result was that the broiling sea settled into the magnificent calm.

The Consideration of His Sufficiency (27)

In the aftermath of the storm, the attention is trained on two things Jesus’ act has brought the men to consider.

The spotlight on His Person. As Matthew recalls, the rescued men ask “What kind of a man is this . . . ?” His nature or the character of His identity is what their minds grapple with. The same essential meaning is in the question both Mark and Luke ascribe, “Who then is this?” Is He merely a man of extraordinary exploits, or is He God become man—this kind of man?

The spotlight on His power. That the winds and the sea obey this man’s command is evidence of who He must be. Each miracle in Jesus’ ministry, among these the several Matthew collects from various times into one basic section (Matt. 8–9), testifies of Jesus’ identity. He is the God-man, the long awaited King, Israel’s delivering Messiah. He shows this by His control over every realm—disease, demons, the winds, on and on.

The disciples are being schooled to have strong convictions about who He is.

Which principles compel our reflection in this episode?

First, when God does not immediately help believers in their crises, it seems as if He is asleep. God’s people need the reassurance of the Psalms, “He who keeps Israel shall neither slumber nor sleep.” Even if He delays, God does deliver in His time. Second, it is good for prayer to come right to the point as here, “Save us, Lord. . . .” Being definite and specific is often reinforced for scriptural prayer (Matt. 7:7; 21:22).

Third, at the root of anxiety in life’s emergencies is the key problem—having little faith. But for true believers, there always is some faith. Matthew records Jesus as saying their faith was “little,” and so His chiding about “no faith” (Mark 4:40) probably is not to be seen as absolute. They do not have the faith that is ready to cope with this crisis. God’s basic answer to prayer is not just in the deliverances, but in the growth of faith. For then believers can meet the next problem with the answer at the outset and not just at the end. They can; they are not always alert to do it.

Fourth, seeing the great things Jesus does, then reflecting on whom these show He is can be a catalyst to mounting faith. Fifth, those who persist in the training seminar of prayer need often be alerted by the reminder: the Savior can control any force in the universe. This is a stimulant to trust Him to be sufficient, however great the predicament.

Matthew 8:28–34; Mark 5:1–20; Luke 8:26–39

Jesus’ Answer to Demons’ Requests

After Jesus spoke the parables of Matthew 13 and stilled the storm, His boat reached the shore in the Gadarene area. Matthew says that two demon-possessed men came forth to meet Him, and Mark and Luke only put their focus on one, the more prominent.

His Coming to the Area

Luke tells readers that this area is opposite to Galilee, meaning on the far or eastern shore of the sea. Jesus has controlled the winds and waves; now He must control demons. He must cope with spirits that possess the men, giving power that bursts shackles and chains, causing the victims to cry out and gash their bodies with stones.

So Mark’s record describes.

The Cries of the Demons (29–31)

Their first cry to Jesus (29). The men, or rather the demons speaking through the human personalities they control, talk with Jesus. As Satan could talk to God in a kind of prayer (Job 1), demons in league with him can converse with the God-man. We see their style of prayer.

(1) They conceive of Him as “Son of God,” recognizing His deity. When they address Him at first, they put their prayer in the form of a question, “What do we have to do with You?” Questions appear often in Scripture, as an aspect of prayer, and can be asked in faith, in doubt, or in antagonism.

(2) They take up the matter of future punishment. “Have you come here to torment us before the time?” They are aware that God has appointed a time for judging sin, sinners, and them as enemies in particular. They would know this from Scripture, as in Genesis 3:15 (they can expect judgment as their leader) and Isaiah 24. They also know that the God who reckons with enemies is orderly in His way; He has a time set and an appropriate way to deal with everything, as in Ecclesiastes.

(3) They concern themselves with present torment as well. Both Mark and Luke include this. Here, their word to Jesus is in the form of a prayerful petition, “do not torment me!” The petition was wrung from them when Jesus had been commanding the unclean spirit to come out—out of the leader and evidently out of the second man that Matthew says took part in this episode too. When Jesus asks the man’s name, the answer He gets is “Legion: for we are many,” an enormous band of demons.

(4) They occupy themselves with their fear of being sent out of the country, or confinement in a chief demon abode God has in store, the abyss (Mark 5:10; Luke 8:31).

Their further cry to Jesus (30–31). Now the demons within the men are not focusing on future punishment. They are exercised over present possession—the craving to possess other bodies if they leave the men. They speak (pray), begging Jesus to send them into a herd of many swine feeding nearby. Their request is specific, and Jesus responds with a specific answer.

The Consequence of His Answer (32–34)

His permission to enter the swine. Jesus commanded, “Begone!” Mark and Luke both say that He gave them passage to the bodies they had asked to inhabit, those of the swine.

The perishing of the swine. Here was the first case of “deviled ham.” The demon-possessed hogs, crazed, stampeded down the mountain, plunged over the bank, and did a “swan dive” into the sea. They perished in the waters.

The proclaiming of the story. Herdsmen, astonished, rushed to the city to gasp out the news there as well as in the area roundabout. Their story drew a crowd flocking to check on it.

When the curious saw the man (leader), and probably the second man too, dressed properly and acting in the peace of a transformed mind, they were struck by the amazing change. In the face of Jesus’ miraculous authority, they felt fear seize them. Not knowing how to cope with things they were at a loss to explain, they entreated Jesus to leave.

The local men’s loss of an entire herd caused the inhabitants to think more of wasted money than a wondrous miracle. And so the effect of the miracle on them was dulled and lost due to worldly material values.

Jesus was not wrong, as if in wanton disregard for others’ property. First, though He sent the demons into the swine, He did not send the swine into the sea. God, who is sovereign and has the right to do what He wills, had permitted demons to enter the men, then the swine. Second, the real blame is due the devil and his demons. These enemies caused the sudden mass destruction to hurt the swine farmers’ profits and stir discredit toward Jesus.

The proclamation given to the man. Set free from demon power, the man (and probably both men in Matthew) wanted to go with Jesus.

Instead, the benefactor commissioned him to proclaim His message to those of his home area. Jesus would not take the man with him; the man would take Jesus with him! The sequel was a faithful sharing of “what great things the Lord has done . . . and how He had mercy on you” (Mark 5:19). The ministry in the entire city was fruitful even in its impact, for “everyone marveled” (Mark 5:20; Luke 8:39).

Principles for prayer leap at the reader, even though the episode has a bizarre case of demons talking with the Lord, which is their slant on praying. First, demons are specific in prayer, so should we be, although not linked with evil. Second, those who pray in spiritual warfare versus demon powers are up against superhuman power wreaking havoc in human lives. They need the power that is greater to answer their prayers, God’s power (cf. Eph. 6:10–20). Third, demons here perceive the deity of Christ, and how much more should we who worship Him as the Lord of all.

Fourth, as demons expect a future judgment, so should this be a strong reality to believers who pray. In prayer, and in other ways, they can trust in God to prepare men for the future reckoning. Those for whose sake prayers make a difference can see that God spare them of judgment and give them His blessing.

Fifth, demon prayer is an example here of what praying in self-will can harvest. The demons want things their way. Jesus can permit this in His overarching will, as God permits sin in other ways although He is not directly causing it. God gave the people of Israel what they selfishly clamored to get, but sent a wasting disease among them (Ps. 106:15). Here, the demons got that for which they asked, but what damage they worked with it!

Sixth, despite demonic prayer in this case, Jesus is able to triumph, and so He always is able. He gained a new voice (new voices?) in heralding the change He could effect in human life. It is a principle to remember for our encouragement: even when God seems to be defeated, He still is able to win out; we should trust Him to do this. And how much more; in the present case He won despite demon prayers; in our case He wins through prayers of His people in His will (John 15:7)!

Matthew 9:14–17; Mark 2:18–22; Luke 5:33–39

Prayers with Fasting

Jesus’ answered a question about fasting in His early ministry at Capernaum awhile before He spoke the Sermon on the Mount.

The Curiosity about Abstaining (14)

Disciples of John the Baptist and the Pharisees were perplexed. They put to Jesus the question why disciples of the two groups fast, but Jesus’ disciples do not. Obviously their spin on things is that to fast (and Luke adds, “and offer prayers”) is a vital mark of godliness. Their words follow the prayer aspect called an affirmation (they declare what the other disciples do and what Jesus’ followers do not observe). Luke records this part of their words. But another aspect in their words is a question, which this fact prompts them to ask. Matthew and Mark capture it, “Why?”

Luke even adds in the affirmation, “but Yours eat and drink.”

The Counsel in Answer (15–17)

His illustration of the bridegroom. Jesus’ reply opens up with an analogy from marriage.

(1) A time of joy. Attendants of the bridegroom do not fast while with the bridegroom during his celebration. That time is one of joy, not of mourning. The picture is apropos to Jews, who had Hosea’s prophecy (2:16–23) of God’s blessing in Messianic days. The Lord who presides over the blessing is portrayed as the bridegroom. This aptly fits Jesus the Messiah, who had already shown various miracles attesting His deity.

(2) It is not a time of mourning. As long as the bridegroom celebrated, the suitable spirit was one of joy, and mourning was not pertinent. Later, says Jesus, when the bridegroom is taken away from them, “then they will fast.” All three gospels assert fasting “will” occur in the future. Mark says “in that day,” an overall description of the period, while Luke mentions the particular “days” within it.

Some place the future fasting only in the time after Jesus’ arrest, before His resurrection. The logic is that only this was a time suitable to mourn, due to gloom over Jesus’ arrest, trial and death. His resurrection became the key to an era of joy in the church age (Luke 24:17–20; John 16:20; Acts 8:8). Fasting is not congruous with the church’s joy.

Others see joy during Jesus’ heralding of glad redemptive tidings, and mourning with its fasting during the church era afterward. They acknowledge the joy of the resurrection as apt for the whole age, but also view the era as one mingled with mourning, as in fasting. Fasting, not commanded as a requirement, is yet seen as a valid expression of godliness as in the Old Testament. Certain reasons commend this as the more balanced, natural view.

First, passages reflect Jesus’ followers in the church regarding fasting as valid. Acts 13:2–3 shows Paul’s first missions trip launched as believers “fasted and prayed.” In Acts 14:23, Paul and his fellow missionaries appointed elders in the new churches in a venue of prayer and fasting. Second, Paul as a model of joy (cf. Phil.) did not look at joy as making occasions for fasting irrelevant.

Third, the church era has been marked by and is increasingly infused by sin in place of godly values. The era is, as much or more than the Old Testament times, a period in which fasting in such an outlet as mourning is pertinent for those burdened for true righteousness. This in no way diminishes the overarching joy, but it recognizes the era as one that church passages label as saturated with rampant sin (2 Tim. 4:1).

Fourth, Jesus’ “Beatitudes” (Matt. 5:3–12), which give a composite of traits in a godly pattern, put mourning with features definitely for church believers as well as those who first heard Jesus. His followers should be poor in spirit, meek, fervent for righteousness, merciful, pure, and so on. The life is relevant for those who will enter the kingdom (5:3, 20; 7:21). And the kingdom in its full sense, triumphing over what prompts mourning as in fasting, is yet future (Luke 19:12–27; 21:31; Gal. 5:21).

Jesus goes on to two more illustrations.

His illustration of new cloth. A patch of new cloth, if sewed into an old garment that has lost its stretch, will pull it out of shape, puckering and tearing it.

His illustration of new wine. New wine bubbles, generating gas and causing expansion. It works well in a new wineskin jug that can expand, but an old skin that has no stretch left will burst.

His idea in the pictures. The point relates to the kingdom Jesus proclaims. As the King fulfilling prophecies of the kingdom for Israelites and others blessed with them, Jesus introduces new aspects as God’s program moves from expectation to stages in realization. He will bring details that go beyond what Jewish life based on revelation so far is used to. The further aspects (the new garment and new wine) that relate to first advent fulfillment and others to the present age and second advent cannot be restricted by life as Jews know it already distinctly carried out. Kingdom truth ushers in facets different from some wrong Jewish notions, too, yet consistent with Scripture rightly correlated.

The Messiah will be victorious, but first will die and rise; rejection will extend into a period when more reject but God still draws those who receive (cf. Matt. 13), and the kingdom finally will triumph. The moral essence of the Mosaic law will endure, but many ceremonial aspects and particular details will have fulfilled their role. These will be succeeded by progressive revelation in a new, expanded harmony of truth, both old and new, that is centered in Jesus the Messiah (Matt. 13:52).

To force the King and His kingdom fulfillment to fit only limited ideas so far can only cause distortion and ruin of the proper concept in the minds of rejecters. Jesus refers to these rejecters insisting on their limited concept (Luke 5:39). Like those who will accept only old wine as good enough, they do not want the new wine that is even better!

Prayer communicates its lessons here. First, those who fast and pray can mean well, yet not be flexibly orientated in faith to see the full picture that God makes known. Meaning well is not enough in itself. Second, the question aspect in prayer, and also the affirmation kind of statement, can be valid in talking with God. However, those who ask in petition need to be teachable as God’s Word instructs them about His will. The receptive can line up in harmony with Him.

Third, fasting can be a valid or an invalid practice. It all depends on belief rightly tuned to Scripture and with pure motives. Passages even show that early church age believers saw fasting as one right profile of seeking God (Acts 13:2–3; 14:23).

Matthew 9:18–26; Mark 5:21–43; Luke 8:40–56

Prayer to the Caring Jesus

Two people speak to Jesus, who restores a man’s daughter to life and heals a woman’s hemorrhaging. The second account transpires while Jesus is on His way to raise the girl from death. The two cases can be dealt with as distinct matters, then principles drawn together from both.

His Answer to Death

A ruler’s worship of Jesus. After casting demons out of two men (cf. Matt. 8:28–34), Jesus recrosses the Sea of Galilee to land at a seaside city. Mark sets the place, and mentions that a crowd is attracted.

A ruler of the local synagogue bows before Jesus, displaying worship to Him (Matt.), even falling in adoring respect (Mark and Luke). His name is Jairus, as Mark notes, and he is a lay leader officiating over the order of worship. His words, prayer in essence, mingle aspects of prayer. He affirms his daughter’s need, then intercedes for Jesus’ visit, the touch of His hands, and restoration.

That the daughter has “died” in Matthew and “is at the point of death” (Mark) or “dying” (Luke) is reasonably in harmony. Matthew’s term can mean “is on the verge of ” or “is virtually dead” because the progress of the illness has gone so far.

The ruler’s wish for his daughter. His pleading is that Jesus may help her get well and live, as Mark says. Luke records that the girl is about twelve. Jesus acted promptly, following as Jairus led Him and His disciples to the bedside.

Jesus’ waking of the girl. Mark gives the most detail. Reports reach Jairus along the way; his daughter has died, so now it is too late; he need not trouble the Teacher further—a voicing of unbelief in what Jesus was able to do.

Jesus reassures Jairus in three ways: “Do not be afraid,” and “only keep on believing” (present tense, Mark and Luke). Third, Luke fills in, “and she shall be saved,” delivered, physically restored to health.

Arriving, the healer met a scene of loud weeping and even wailing in distress. He asked why they were making such a racket, even told them to cease weeping, and tried to assure them that the young one was not dead, only sleeping. He probably means that she is not dead permanently, but held by God in a short time of death ready for Jesus’ special purpose to raise the girl back to life.

The onlookers started laughing in unbelieving contempt, judging only by what they knew in merely natural things. Jesus “put out” the unbelieving, “shooed them all out.” He permitted only the parents and His disciples Peter, James, and John to go in to the bedside. Grasping the patient’s hand, He commanded “Talitha kum,” meaning “Little girl, I say to you, arise!” (Mark).

The girl’s spirit returned (Luke). This shows that it had departed in her temporary death. She promptly rose up and was walking about as Mark describes. The One who commanded the winds, the demons, men’s allegiance, and the sick and the dead put another touch on His answer to prayer. He directed that the parents set food before the daughter. She now was not only restored, but able to do a natural thing. The father and mother were totally astonished in the face of such a miracle (cf. cases of Elijah and Elisha).

Now it is apropos to go back and follow the second, interspersed drama in Jesus responding to prayer.

His Answer to a Woman’s Discharge

The trial of blood. As the daughter was in her twelfth year, now a woman in her twelfth year of hemorrhaging contacts Jesus. What doctors had not been able to do, even in draining the woman of all that she could pay, Jesus would prove able to do, giving freely.

The touch of boldness. The woman was saying “within herself” (Matt.), “If I only touch His garment, I shall be saved [delivered, made sound].” God reads thoughts and their aspiration toward Him, even if not put into audible prayer words, as He read what Hannah said silently (1 Sam. 1; cf. Ps. 139:1–4). The woman was superstitious, limited in what she grasped. Still, God knows the heart, sees the faith placed in Him as it lies at the core. Jesus, a few verses later, in all the records knows that she has exercised faith, however in need of clearer instruction.

The telling of her burden. Jesus asks who touched Him. He probably knows, but inquires for the sake of the woman and the disciples—to place the woman and her faith in the spotlight. Her healing, to be detailed below, plus Jesus’ question brings her to fall in worship and tell before Him and the crowd all the truth about her need, the long wait, and now Jesus’ instant healing.

Jesus responds that it is her faith that has already made her well, that is, was the occasion He saw and honored, not denying His power that restored her to soundness.

The transformation of her body. A blood trickle of twelve years was stopped. The woman was set free from the infirmity. She also could now enact events to celebrate the end of ceremonial uncleanness due to a menstrual discharge (Lev. 15).

The tranquility Jesus gave. He told the woman of faith to go in peace, as Luke observes. When Jesus adds “be healed” (Mark 5:34), He does not deny healing already accomplished, to which she has just testified (Luke 8:47). He simply blesses the woman to continue to experience healing wholeness as she would go on with her life. The miracle would last.

Now the focus is to summarize principles from the two prayer passages that exhibit healing. One key truth is that the Lord can be touched by earnest prayer provoked by a desperate need, as Jairus felt. A second emphasis, so frequent in God’s Word, is that prayer should pinpoint the need as Jairus does, without beating around the bush. Third, the answer to prayer can come quickly, as in Jairus’ case (Jesus had the response immediately on the way), or after a long time. If in the latter class, God can teach patience, deeper love, and submission, which may be of more value than the specific answer itself.

Fourth, we need to believe that God is able even where men are not, and can heal if He wills. He has all power, and the woman saw an example of it in action. Faith says, “If I can only reach Him for a little of what He can do, it will be enough.” Fifth, like the woman, we are never hidden from God’s better than x-ray vision, and should deal with Him in honesty. The woman did this in testimony of what He had done.

Sixth, faith is the key in prayer, the antidote to fear or laughing in scorn, as onlookers here express. It is too easy to fall into a mood that expects very little, to belittle rather than seek God’s ability to do anything that is His will. We need fear not, for God as the sufficiency against all fear can take care of the need (cf. Gen. 15:1). A seventh principle is pertinent. Faith can claim its prize in healing, also in peace such as was the woman’s portion.

Matthew 9:27–31

Pleading for Eyes to See

Only Matthew incorporates this approach in prayer. It follows right after healing Jairus’ daughter and the woman with the discharge of blood.

The Request for Their Sight (27)

A pair of blind men speak to the Lord. Though He is on earth with them at the time, this in essence is like a case when a person with a problem prays for the help of the Lord when He is in heaven.

Their pursuit. They were “following” Him, a present tense showing that they kept this up at some length. They were dogged in their quest, and wise in their perception of One they should ask to help them.

Their plea. This is evident in three details.

(1) Their cry itself. They were crying out, again a present tense, showing in this a persistent earnestness. As in Matthew 7:7, they were continuing to ask, not as in Luke 18:1 not losing heart for what they could receive.

(2) Their concentration. They sum up the benefit they yearn to receive. This is their central focus, “Have mercy on us.” Prayer is petition at this point. It is mercy they need; they have nothing to bring to Jesus, not a trace of merit, no self-commendation to put on parade. If they receive what they seek, the blessing must be a gift flowing out of utter compassion.

(3) Their concept of Jesus. “Son of David” is how they identify Him. It is a title for the Messiah, the king promised in the lineage of David (cf. 2 Sam. 7:12–16; Matt. 1:1). Crediting Him as this, they show faith that receives Him for who He really is, and what He is able to do.

Jesus is about to call into expression more of this faith.

The Reflection on His Adequacy (28)

His focus. The King presses the men to put their faith into even clearer expression. “Do you believe that I am able to do this?” He will have them spotlight that issue, and have others listening take note. At the core of what He can do, and who this reveals Him to be is the crux, as in His other miracles.

Their faith. They need not beat around the bush. In prayer where they stand is clear-cut. “Yes, Lord.” Prayer is the aspect of affirmation here. Calling Him “Lord” could simply have the idea, “Sir,” in respect. But it more reasonably has the force, “Lord,” the divine Lord, the One who has authority as God. For they have called Him Son of David.

The Restoration of Their Sight (29–31)

The matter leaps before readers in three phases.

The touch of His healing. Jesus touched their eyes, and in the next verse their eyes were opened. The idea is, the eyes which had been closed as to ability to see now could see.

The touchstone of their readiness. It was the faith that they already had voiced and Jesus had focused. Now, the One who can work a miracle in their eyes says “Yes” to prayer. Let it be done consistently with their faith (cf. Matt. 21:22).

The testimony of their joy. Two thoughts are evident here.

(1) The silence He counselled for them. Jesus said not to let anyone know of this (cf. below).

(2) The sharing that consumed them. The men were not able to hold within themselves their joy of having their eyesight; their jubilation in telling others what Jesus did for them knew no silence. The conpulsion driving them was to “go” and to “spread the news [good news] about Him” and to tell it in “all that land.” Mercy ignited missionaries!

But Jesus sternly warned them not to tell. The word signifies “to snort” or express in an emphatic, aroused emotional outburst. Why was this such an issue for the One whose answer was a miracle? Several suggest a rationale. Jesus wanted to show His care for the needy and miracles to nourish faith or beget it, faith in Him as King and in His Kingdom’s purpose. But He wished for silence insofar as many looked at His words and works as a spectacle, not a summons to such faith. Some sought a reliever from physical burdens, this alone, not a Royal One to reign over their lives and a Redeemer to rescue them from sin. So the swell of rejection toward the aim of His miracles would lead to His arrest, trial, and death soon enough.

Meditate on the principles for prayer here. To begin, it is good to begin prayer with a sense of, even words about, the desperation for mercy. We will always need it in this life, and should ever abound in gladness that we received it, now and in the life to come.

A second principle is to realize in prayer Who the Lord is. Here He is the “Son of David” and “Lord.” In Jesus’ disciples’ prayer, He is “Our Father.” Prayers in Genesis and the Psalms show recognition of many designations which acclaim glories of God’s greatness as the One who answers prayer.

Third, faith is the recurring key that opens the door of prayer answers (cf. “Knock,” Matt. 7:7). Jesus draws attention to it here, not faith in itself but faith directed toward the One who has the ability to hear and answer prayer. Fourth, when God’s word speaks to the heart, a person’s prayer sometimes can be very brief: “Yes, Lord.” Take an example. If God says, “Do you believe that I am able to take care of you if you preach My word?” the answer can be a celebration, “Yes, Lord.”

Fifth, how apt it is that an answer to prayer for opened eyes can open the eyes and open the mouth in witness too.

Matthew 9:35–38; Mark 6:34

Pray for Workers

Jesus has given the parables of Matthew 13, cast the demons out of the two demoniacs, and restored sight to two men. His preaching swing in Galilee leads to this episode about prayer.

The Context Urging the Prayer (35–37)

The places His kingdom touches. All the cities and villages fall within the domain of the prayer Jesus will command. The context here pinpoints Galilee, and specifies Jewish synagogues. What Jesus continues to proclaim (present tense) is “the gospel of the kingdom.” It is the good news which in principle Isaiah forecast (Isa. 40), this involving the kingdom John the Baptist (Matt. 3:2) and Jesus had begun to herald (4:17). It is the earthly kingdom that Old Testament prophecy expected (cf. many of the prophetic books already expounded in this study).

This message of good news Jesus joins with His miracles of healing, These exhibit His kingly compassion and also His control over “every kind of disease and . . . sickness.”

The people needing Him. Jesus specifies the “multitudes . . . them . . . they . . .” and regards them as “The harvest,” which He mentions three times. These are people for whom the praying will be burdened.

The plentitude of the harvest. Jesus underscores the urgency of the prayer: the harvest is abundant—a great work calling for burden and attention.

The problem of laborers. They are “few,” and so it is urgent that their numbers be increased to cope with the scope of the harvest. Prayer must plead to overcome this problem.

The Compassion Underlying the Prayer (36)

Jesus’ own attitude is a compelling example to prompt those who enlist in this prayer. Two considerations touch Jesus’ compassion and would appeal to the committed prayer warriors. Both see the people needing what prayer can gain as victims in a desperate plight. Each description, a participle, is in the perfect tense and passive voice, portraying what the multitudes have been up to now and at this point still are.

They are distressed. Skullo pictures being troubled, harassed, a condition in contrast to being at peace and rightly satisfied. The word appears in messengers telling Jesus not to trouble Himself, go to any further pains, since the one who died has now slipped beyond help (Mark 5:35).

They are downcast. The word ripto means “thrown down,” as in graphic illustrations of the Greek Old Testament. Jonah praying in the sea creature recalled that the sailors pitched him into the sea (Jon. 2:4). God casts rebellious people He rejects into Babylonian exile (Jer. 22:26). He bids them portray this in cutting their hair and throwing it away as they must be thrown away from Jerusalem (Jer. 7:15). King Jehoiakim would reap dishonor, being slain and tossed like a dead donkey outside Jerusalem (Jer. 22:19).

In the New Testament, the same word occurs in Judas flinging down his betrayal coins (Matt. 27:5). We also see it in a demon Jesus exorcises, first throwing the victim down (Luke 4:35). Also, a person who causes a stumbling block is as much in peril as a person cast into the sea (Luke 17:2). And in Acts 22:23, people throw down their clothing.

The word in Matthew 9:36 is connected with the picture, “like sheep without a shepherd.” The sheep depict the Israelite people as being abandoned, in desperate aloneness at the peril of dangers that can ravage them.

One other observation seems relevant in 9:35–38. The word used of a condition for which prayer for laborers can plead a remedy crops up in Micah 7:19. There, God’s message is that He will mercifully bring back an Israelite people abandoned to judgment. For repentant people of the Israelite nation who before were cast away, He will cast away sins in forgiveness. Jesus the Saviour, Shepherd, and King Himself would illustrate this compassion, praying for those who crucified Him, “Father, forgive them . . .” (Luke 23:34).

Truly the compassion of the Shepherd could be exemplifed in the compassion of His praying people.

The Concept Upholding the Prayer (38)

Jesus invests in the call to prayer, a concept that is His wish to authorize the praying.

A recognition of God’s sovereignty. Prayer is to respect God as “the Lord of the harvest,” and the harvest is “His.”

(1) His priority. He who hears the prayer is in priority over all of the work. He is Lord, in charge, apparently ready to furnish guidance, methods, all resources, everything. It is a concept that bids those who pray to see a big God and pray big things. Of course the biblical concept that the Lord is over all realms, as Jesus’ miracles testify, can stretch and embolden the praying.

(1) His possessions. That He is Lord “of the harvest” reflects that the harvest is His primarily. And then the passage closes with the point-blank description, “His harvest.”

Request for His resources. It is to the Lord that the praying go to seek Him to send out workers. Since He is Lord, He is, among other things, responsible for the personnel to carry out the work.

The Commission Undertaking the Prayer (Matt. 10)

The first three gospels all report Jesus’ sending laborers into the harvest. He sent them right after the summons to prayer that Matthew alone includes (Matt. 10; Mark 6:7–11; Luke 9:1–5). We see no detail telling us that the disciples responded at that time in prayer, but Jesus sends out the very ones He exhorts to pray.

Prayer is not in the commission itself. However, as often in Scripture, God enacts His will in confluence with prayer He stirs to seek this will. The commission undertakes what the prayer should plead—God’s power provided for ministry (Matt. 10:1), the personnel for ministry (2–4), and the priorities in ministry (5–42).

The priorities, seven of them, are in the immediate context:

Israel and the kingdom God promised them (5–7), miracles in grace to support the ministry (8), simplicity in those who minister (9–10), a focus on leading people to a verdict (11–15), trust rather than fear in facing dangers (16–31), receptivity to Christ (32–40), and the reward God will give those identified with Him (41–42).

Focus just then in Jesus’ first advent ministry is on Israel to whom, first, the kingdom had been promised (2 Sam. 7:12–16). Later when Jesus has been clearly rejected by Israel as a whole, and has died for all people, the sphere of the outreach transitions to all the world (Matt. 28:19–20; Acts 1:8). Witness of a kind that the early disciples fulfilled extends, in principle, to the entire age before Christ’s coming again (Matt. 10:23).

After this sketch of the call to prayer and a panorama of what prayer can be related to, what are the salient principles? First, the places that Christ’s kingdom touches focus in Palestine here, but later leap to a global perspective. Second, God uses prayer as a vital means to bring people from distress and abandonment to situations that can keep showing their need for the hope found in receiving the Shepherd (“Me . . . [and] Him who sent Me,” v. 40).

Third, the “plentitude” of the harvest at that time and today shows the need to have many who are sold out to prayer for God’s will. Fourth, prayer is a strategic factor in the picture since Jesus relates it to the very matter of sending workers. In Chapter 10, its effects pervade the whole span of priorities. Fifth, those who pray burdened to gain workers are themselves already workers and can turn out to be workers even in gathering the harvest. Jesus, the Lord of the harvest, was a hard worker in prayer as well as in other aspects of ministry (Mark 1:35; Luke 5:16), as was Paul (Eph. 1:15–23; 3:14–21).

Sixth, the sovereign control by the Lord who hears prayer, and His ownership over the harvest work are immense boosts to cheer on the praying. Seventh, the great focus here is on prayer for getting out the message of life. It does not deny concerns of prayer for physical needs—indeed these can be part of and intertwined with the multifaceted issues in doing ministry. But it does stress the urgency of seeing to prayer in a way that is really committed to the message going forth. This is better than attending alone or primarily to temporal matters, which so often displays marred vision about what is on God’s heart.

Matthew 11:2–30; Luke 7:18–35

Prayer from Prison

John the Baptist, locked in prison, reaches Jesus with his question, which disciples relay on His behalf. What in essence is prayer in contact with the Lord, through those who intercede, would today be done praying in Jesus’ name. After Jesus’ ascension, prayer would go from the heart, lips, and prison to the Father in heaven (John 14:13–14; Phil. 1:9–12).

John’s Seeking to Know (2–3)

The catalyst for the prayer. Reports that John’s disciples share about Jesus’ miracles stimulate John’s words to seek Jesus’ answer. ThoughMatthew includes this quest at this point, he presages it with the Sermon on the Mount and the healing of the centurion’s servant (Chaps. 5–7; 8:1, 5–13). Luke also reports of Jesus raising to life the son at Nain (7:11–17).

The concern of the prayer. John phrases things in the question aspect, which appears in many verses of the Bible. Prayer here is not a case of antagonism, but of sincere desire to be certain. Jesus later does not fault John for asking, but sensitively sends evidence and assures the prisoner that whoever trusts Him will be blessed.

What John asks probes right to the issue. Is Jesus the fulfillment of Old Testament prophecy as “the Coming One”? The phrase refers to the expected Messiah. Many passages had foreseen this One, Israel’s King (Jer. 23:5; Dan. 7:13–14, 27), the Shepherd (Ezek. 34:11–12), the Messiah (Dan. 9:26), and so on.

Jesus’ Seeking to Show (4–24)

Six connected phases bring together the answer to John in verses 4–24.

Citing His works (4–5). Jesus emphasizes two things here.

(1) The specification for John. To the very one who pressed the query, Jesus gave the direct reply.

(2) The summary. Jesus points the two disciples from John (Luke 7:19) to “what you hear and see” (v. 4). This embraces His words of authority, which showed who He was (Matt. 7:28–29) and His works, a twofold witness of His identity. Both assists to bolster John reappear in verse 5.

Jesus cites miracles of sight, walking, clansing, hearing, and rising from the dead. Luke tells readers that even when the pair arrived on their mission to represent John, Jesus worked many miracles (7:21). John’s matching these with details the scriptures had predicted of the Coming One would bring reassurance. Jesus fulfilled the miracles (Isa. 35:5–6) and proclaiming of the “good news” (61:1).

Comforting the receptive (6). Jesus had called genuine believers “blessed,” referring to people who live the characteristics summed up in the Beatitudes (Matt. 5:3–12). Now, in answering prayer, he counts blessed “whosoever” (John as a prime case) does not take offense as in rejecting the witness, and spurning “Me” the Person to whom the evidence points.

From a worldly way of looking at things, John’s lot was marked for blight, beheading, loss (Matt. 14). But true faith in “the Coming One,” the very Person now present, assured brightness, blessedness, and gain.

Commending John (7–14). The multitudes now hear Jesus’ assessment of John. For any who are receptive, it is a preparation to evaluate John’s martyrdom through faith, not folly, as if it is a tragic throwaway.

Those who had gone out where John had preached may have appaised him out of skewed vision. They should now see he was not as a reed bent with the wind, but a man of foundation and faith to stand straight and firm. Did Jesus pray that John’s faith would not fail, as He later assured Peter he interceded for him (Luke 22:31– 32)? The hearers may have expected a man in soft clothing, especially to herald the kingdom message. John, rather, had been a man of simple, rough dress.

Their expectation may have been truer than such concepts. Did they go out to behold a prophet, a voice for God, and not the king Himself? In such a case, they got more than even they bargained for, more than a prophet. John was cast in a higher role of representing the King than even a true prophet. For he was the immediate, unique forerunner, “My messenger” (Mal. 3:1a; cf. 4:5–6), as one who goes forth right before the King appears and makes certain that his potentate’s route is clear.

Jesus emphasizes John’s person and work as a fulfillment of God’s Word, “It has been written, and stands written” (perfect tense). This is, more urgently, a claim of Messiahship, for John has gone “before Your face” and to “prepare Your way,” the face and way of the King, Jesus.

Jesus is emphatic, “Truly, I say to you,” in affirming John’s greatness, and it attests His own greatness beyond that. Among humankind, no one has arisen greater than John. To be the very forerunner is a very great role. Yet, even as this is true, the privilege of being actually in the kingdom once it comes, even if one is least in position there (cf. Matt. 5:19), is greater than John. This is from the standpoint of John’s special privilege at the time when he is, at best, only announcing the One who brings the kingdom. It does not deny that later when he himself is in the kingdom, John may have a very high reward in comparison with others who are also present in the kingdom, enjoying the hope realized.

So unique is John that his present role is at a very great, crucial stage in God’s revelation: a key point toward which prophecy in the Law and prophets reached. If those of the crowd are ready to receive it, John himself is Elijah fulfilling Malachi 4:5–6. Another passage, Matthew 17:12, appears to view John as “Elijah,” not as him in person but in fulfilling a similar role as a spokesman, though in privilege greater.

The Call to Faith (15)

Whoever has ears to hear, hear in a receptive closure of faith, let this person hear, Jesus says. Luke 7 records a contrast of two responses— ears to hear, as was true of some laypeople and tax-collectors (29), and ears not to hear, as Pharisees and experts in the Mosaic law (30). All of this has followed up on a prayer request!

But more is yet to come.

The Comparison of the Rejecting (16–19)

Hearers Jesus has encountered, He says, are so difficult to please, no matter what the approach is. He illustrates. Those reacting to His words are like children in a game of charades chiding other children for their inconsistency. Hearing a tune of joy on the flute that should set the hearers to dancing with jubilation, they did not dance. On the other hand, hearing a dirge sung, they did not beat their breasts in a gesture of mourning.

He explains the picture. John’s ministry was not one of celebration but a somber call to repentance; he came neither eating nor drinking. Yet rejecters charged that he had a demon that drove him. Jesus came as the Messiah, Son of Man (Dan. 7:13), celebrating at dinners, eating and drinking, certainly in full self-control. Those set on resisting branded Him a glutton and a drunkard, a friend of despised tax collectors and sinners rather than one who spent His time with those parading supposed righteousness.

What a fickle, inconsistent attitude the rejecters showed. Yet the truth stands. True wisdom that fulfills God’s Word becomes evident as borne out in the deeds a person manifests. An example is in Jesus’ pure life and miracles. Jesus seems to have phrased the case in these words, and also in the fashion that Luke includes, “wisdom is vindicated by all her children”—the persons who see the deeds in the right light. They respond in faith to become real disciples, living products in whom that wisdom is exhibited.

The Condemning of Cities (20–24)

Such rejection of the miracles and the Messiah working them is progressing onward to judgmental woe. Jesus pronounces it on representative cities, meaning the people there, such as Chorazin, Bethsaida, and Capernaum. Even peoples of cities not receiving such light would have repented at less evidence. Such cities are Tyre and Sidon now, and Sodom long ago. People of these, guilty in their own way and bound for judgment, would suffer degrees of punishment less than those who received greater privilege by hearing and seeing the God-man Himself bearing witness (cf. Luke 12:47–50).

For prayer, which principles rise into prominence? A key one is this: God’s words and works are adequate to nourish the one who prays. This is in contrast to rejecting even in the face of sufficient evidence that shows God is speaking and acting. Second, the Lord seeks to console the person who receives the light; God regards this respondent as “blessed.” Third, while a person praying in faith that needs bolstering is “blessed,” those who refuse faith and the Messiah are marked for judgment. The more the light from God they shut out, the greater will be their intensity of judgment from God.

Matthew 11:25–30

Jesus a Model of Praising

Matthew alone discloses this scene of prayer. It is an example from Jesus of wisdom being vindicated by what it does (v. 18). It is also a contrast to the rejection He has just condemned, a reaction that is antagonistic rather than adoring.

The Scenario of Praise (25–26)

A recognition of God’s control. Jesus shows this in acknowledging that God is “Father,” who controls the things within His responsibility. Jesus also displays it in seeing God as “Lord,” who is over the things of His domain. God, He says, is Lord “of heaven and earth,” the complete sphere His controlling power created (Gen. 1:1; Ps. 24:1), and which He commanded in many miracles to do His bidding, and ever sustains. He is Lord, too, in His control over men, whether those who trust Him as John the Baptist has just done (Matt. 11:6), or defy Him but must face His judgment as He has made pointedly clear (11:20–24).

God’s control as in being the creator and King is often celebrated in psalms of praise (146–150, etc.). Jesus, the living Word, is the perfect model of giving the credit that the written Word teaches the receptive to offer God.

Recognition of God’s choice. Men may live by the deceit that they alone make a choice; but finally, God is the One who sovereignly exercises His choice. He has hidden the things of His wisdom (cf. v. 18) from those wise and intelligent in their own conceits (vv. 30–34). And He has revealed them to the humble, the receptive, babes dependent on Him (v. 29; Luke 7:35).

Recognition of God’s character. God’s choice is in accord with His goodness, what is “well-pleasing in Thy sight.” His character that can act out of this sterling excellency is consistent with what is of wisdom in His sight.

Paul later extols God as well for His sovereign excellency. This appears at the end of Romans 11.

The Summons to Blessing (27–30)

Praise such as Jesus models will have reason also to saturate His disciples as they see both Father and Son in their capacities depicted here.

The pathway through the Son (27). As Jesus will claim to be “the way, the truth and the life” (John 14:6; cf. Acts 4:12), here He insists that none can know the Father except by Jesus’ will to reveal Him. The statement is not denying that the Holy Spirit knows the Son or the Father. It is only emphasizing at the moment the relationship between Father and Son. And it is in comparison with men. Men as sinners do not of themselves have the ability to come to know the Father or the Son (cf. John 6:44, 65). They become able to know them only by their gift, their revelation, and their drawing of people to know them.

God has chosen to give the privilege through the Son, and of course also by the convicting work by the Spirit (John 16:8–11).

The promise of the Son (28–30). Jesus tells of advantages He gives, then assurance He guarantees.

(1) The advantages He gives. These are in verses 28–29. He promises that those who will do so may “Come to Me.” They are weary from exhausting work, effort of whatever kind that does not really result in knowing Him and having His advantages. They also are bearing an intolerable burden. It involves their human insufficiency, guilt due to sin, and unfulfilled longing without Him. The advantage He extends is “rest,” being enabled to count on sufficiency from Him, peace where guilt has accused, and satisfaction where they were disquieted.

Another way of making this promise is in His putting hearers at ease to “Take My yoke upon you, and learn from Me. . . .” When one truly will “Come,” he or she is to be so identified with Jesus as to be, by way of illustration, fitted into the same yoke with Him. A person is identified with the way Jesus is moving and the work He is doing, as an ox that comes alongside another to pull with him. Luke 9:23 phrases the case as denying oneself, and taking up one’s cross to go with Jesus.

A person takes the yoke (to go where Jesus is going and do what He wills), “and learns from Me.” The “and” shows that to “take,” rightly understood, goes right along with learning from Christ. One learns where indeed He is going and what His will is. His life with Jesus involves coming to Him (appropriation), taking His yoke (allegiance), and learning (assimilation).

As coming responds to the prospect that one can find “rest,” taking the yoke and learning can live in the good of that “rest.”

(2) The assurance He guarantees. Jesus is able to give rest as a gift in grace out of what He is in Himself. He explains this twice (“for,” 29, 30). The two emphasize complementary facets that offer assurance. The first is, “for I am gentle and humble in heart.” In this, He is perfectly at ease in Himself as He, not the disciple, is sufficient (cf. 2 Cor. 3:5). He also is humbly, of a servant spirit, submissive to the will of the Father who handed over to Him all things pertinent to His role. The one who will “Come,” “Take . . . and learn” can live in the benefit of and in step with what He is too.

The second explanatory clause is in the last verse. “For My Yoke is easy [pleasant], and My load is light.” What Jesus is in His own Person (gentle and humble) conplements what His performance is in pressing into the yoke and carrying the load. Since all who really do “Come . . . Take . . . and learn” are in the yoke with Him, the all-sufficiency of what He is makes His yoke pleasant and the load light. He gives the pleasantness by putting them at “rest” and renders the load light by letting them commit all the care they might sense on Him (1 Pet. 5:7)

Though His servants work as co-laborers, Jesus bears the heavy brunt of the load, taking it on Himself (cf. Ps. 55:22).

Principles of prayer appropriately permeate the passage.

First, a scene (“At that time,” 25) of contrasting faith that receives the Word with folly that rejects it as in the preceding verses is fitting for praise. Jesus relates praise to both attitudes (v. 25). Believers, sharing the true message, can praise God in either case, or both; it is a dark day only for those whose hearts are closed against the Saviour.

Second, praying with encouragement no matter what response faithful ministry has provoked has a great stimulus in dwelling on the Father having things under control. Jesus who could give the pleasant yoke and light load is the ideal example of resting in God.

Third, the one who initially will come, take, and learn can continue the attitude—coming, taking, and learning. Much of this is in the fellowship that draws near to “Ask . . . Seek . . . Knock” (Matt. 7:7; cf. Heb. 4:16). Much is in prayer that takes Christ’s yoke seeking to grasp ways to go where He goes and do what He wills. Much is in prayer that keeps learning from Christ how to live in His rest rather than being too weary and heavy-laden (Luke 18:1; Phil. 4:7); learning to be gentle and humble, and be all the things He teaches for all the walk.

Fourth, the way can be “pleasant” in prayer or any other part of the life, even if the work is hard and opposition abounds due to sin. Jesus experienced this, so did Paul, and so many others. For taking Christ’s yoke is consistent with being enabled to do all things through the yoke-partner, Christ, who strengthens (Phil. 4:13; cf. 2:13; Col. 1:11).

Matthew 12:1–8; Mark 2:23–28; Luke 6:1–5

Prayer in the Enemy Style

Pharisees level a criticizing question at Jesus in His early Galilean ministry (“at that time,” v. 1). Matthew reaches back before the Sermon on the Mount to earlier days when Jesus was teaching, preaching, and healing (Matt. 4:23–24).

The Messiah was on a path that cut through wheat or barley fields, and it was the Sabbath.

The Act of the Disciples (1)

Seized by hunger, the twelve picked heads of grain and rubbed mouthfuls loose (Luke) to crunch on as they walked.

The Attack of the Pharisees (2)

Members of the strict sect imagine that Sabbath law rigidly prohibits such an act as desecrating the worship. They put their words to Jesus in an affirmation that His servants are doing what is not lawful (2). This also triggers their question why “they” (Mark) and “you” (Luke) do what breaks the law. Both aspects of communication with the Lord occur in many Bible prayers.

Plucking, rubbing, and eating had biblical approval (Deut. 23:25). Yet the command to keep the Sabbath holy and do no work (Ex. 20:10) led Jews to fancy a violation if, in any case, one did such an act on the Sabbath. Actually, the act in a case of valid human hunger transgressed rabbinic tradition that imposed its own accretions on the law, as in Jesus’ analogy about cleaning the outside of the cup (Matt. 15). Talmudic writings listed many kinds of acts as “works” breaking Sabbath holiness (cf. A. Edersheim, The Life and Times of Jesus the Messiah, II, p. 56; also his appendix, XVII). Eating grain did not violate the biblical law itself, grasped in its true intent of benefitting people (cf. Rom. 13:8–10).

The Answer of Jesus (3–8)

The Teacher’s answer is in five steps.

The case of David (3–4). Jesus raises a question that puts the burden of proof on those who find fault. Have they not read the other Scripture that bears on this issue? His question cites David, fleeing from Saul’s wrathful intent to kill him, satisfying hunger by eating tabernacle showbread (1 Sam. 21). David also gave bread to those fleeing with him, using what was normally food laid out for officiating priests (Mark 2:26).

Compassion flexible to human need permits the unusual (cf. v. 7).

The case of priests (5). Work was not permitted on the Sabbath as a normal principle. Yet it was understood that priests in acts faithful to carry out temple Sabbath worship were innocent. They had God’s approval; He did not see them as law breakers by an inflexible rule. Again, compassionate regard to what served human good was relevant.

The case of Jesus (6). Progressing from the case of priestly temple service, Jesus points out that a greater than the temple is here. He, the Messiah, God become man, had greater authority to pronounce on what met the spirit of the law than did temple tradition. He would later claim His case as greater than Jonah or Solomon (Matt. 12:41–42). In Matthew’s theme, He was “Son of David” (1:1), “God with us” (1:21; Isa. 7:14), and the One in whom prophecies were fulfilled (Chap. 2). Besides, He had already begun to work the miracles, giving evidence of His Messianic identity.

The case of compassion (7). Jesus uses Hosea 6:6 to defend His disciples, and chides those who speak to Him with invalid criticism. The attackers are cocky in supposing they uphold God’s Word. In truth, if they had paid attention to what another Scripture expresses—“I desire mercy, and not a sacrifice” (Hosea 6:6)—they would not have branded as law breakers “the innocent.”

The case of the Sabbath Lord (8). Mark alone states Jesus’ principle that the Sabbath was made for the sake of man, and not man for the sake of the Sabbath. If any flexibility is valid, it is to serve true human urgency, rather than Sabbath rule invariably holding rigid.

This gives added preparation for what all three gospel writers then record. Sabbath law, needing to be viewed where legitimate as flexibly allowing for compassion meeting special human need, is itself subject to the authority of the Son of Man. He is Lord of the Sabbath. What He approves, not what critics trump up due to a failure to fit the whole picture in harmony, is what His disciples can do. The case of complaint lodged in prayer finally comes down to His authority, His Word.

Principles sensible for prayer emerge from the encounter. A relevant one is evident. When those who speak to the Lord to condemn His action or that of servants He approves, He will assess the complaint by His Word and His authority. It is wise to study Scripture diligently, be fair, integrate it in balance, and seek a spirit yielded to God’s will. Here His will is to be submissive to His authority in His Person and His Word, and to be compassionate. This can prevent foolish words by which those who reject find themselves rejected.

All kinds of criticisms are voiced against God and Jesus, even directly to them in prayer. People mouth prayers maligning believers as interpreting Scripture to teach so and so, narrow-minded critics opposing even sound interpretations as misguided. Critical theories that reject Scripture, or cultic “party-line” deceits foisted on Scripture find contenders who pray to God. They fancy that they are depositories of truth to correct others, but actually twist Scripture themselves, or proudly refuse to believe what sound correlation of it would show them.

Second, prayer is met by uplift just in meditating on how mercifully tender God is to provide. He did this for David when he was a hungry fugitive.

Third, a good reminder in prayer is that God is the authority above all, not a place of worship or God’s people there just in themselves, or a day or a law of worship per se. Fourth, praying is after God’s heart when godly values prevail—in motives, merciful kindness, and yielding to Christ as Lord over all. Talking to the Lord otherwise, for example as the Pharisees do here, can be with foulness rather than fragrance (cf. Ps. 141:2).

Matthew 12:9–14; Mark 3:1–6; Luke 6:6–11

Other Words that Offend God

Jesus still faced controversy on a Sabbath, another one, as this event follows not long after the grainfields attack (Luke).

The Reckoning to Entrap Jesus (9–10)

A shift of scenes is from grainfields to a synagogue. Jesus’ interest in a man with a withered right hand aroused scribes and Pharisees (Luke) to pose another question. “Is it lawful to heal on the Sabbath?” (Matt. 12:9). The three records show that the mean-spirited intent was to find a pretext to accuse Jesus of Sabbath breaking.

The Reasoning in Examples of Jesus (11–12)

The example of a sheep. Jesus already has invited the man who needed his hand healed to “Rise, and come forward!” (Luke) The man, when called out, stands poised for the miracle, and Jesus reasons with those trying to catch him in a trap.

Mark and Luke appear to show that Jesus presages His answer with a question: whether on the Sabbath it is lawful to do good or harm, save life or kill. His detractors fall into quietness, and He continues.

He asks a second question. God often asks people to reason. What man in the throng, having one sheep that falls into a pit on the Sabbath, would not grasp hold of the sheep and lift it out? The verdict would naturally be to act for the safety of the sheep. This would be thought the thing to do in harmony with the law’s intent.

The exaltation of man over sheep. Jesus presses home His greater point: a man is of much more value than a sheep! If a person needs help on the Sabbath, it is good and lawful to render the help.

The Restoring of the Man’s Hand (13)

Two details are vivid.

Jesus’ anger. Mark brings in the fact that Jesus performed the healing only after looking around at the critics with anger. He also notes that Jesus is grieved at their hardness of heart, so unnaturally set to oppose a deed of love for an animal or a person if the day is the Sabbath.

Jesus’ act. He commands the man with the withered hand to stretch it out, then heals the hand to a sound state.

The Recoil of Jesus’ Critics (14)

A contrast in attitudes is obvious. Jesus, the healed man, and those sensitive to the reasoning pursued would rejoice in a good deed, lawful for the Sabbath. But to the contrary, the scribes and Pharisees were “filled with fury,” suggesting a seething with rage (Luke). So, they recoiled only to get their heads together in a plot to lash back, to destroy Jesus.

Which lessons for prayer result from the enemy words to Jesus and the passage intertwined with them? Obviously, some who talk to the Lord steel their minds against what His Word can teach the receptive. They cling to the same opinion. It is wise, rather, to let His Word change the heart, then prayer can be a force in harmony with Him rather than insisting on self-will. Second, traits of Godlike goodness are crucial if prayer is to please God rather than arouse His anger. Along this line, it helps to ask as we pray, “Is my view of God’s Word shaping in me the kind of attitude God would express to this needy person?”

Matthew 12:38–45

Praying with a Closed Mind

Some scribes and Pharisees have rejected a great amount of evidence from Jesus’ words and His works by this point of His ministry. So when they now mouth a desire to see a miraculous sign as evidence to prove that He is the Messiah, they are an example of the insincere who ask in prayer but have a closed mind. They entice God to show them more to convince them when the evidence already is enough to convince the truly receptive, those who really put their faith in Him. The right move is for the insincere askers. God has made His.

The Appeal for a Sign (38)

The request is for a sign that will put beyond doubt that Jesus is from God, and they should listen to Him.

Works Jesus has done up to here are ample. He has turned water into wine (John 2), healed a son at Capernaum (John 4), freed a demoniac (Mark 1:21–28), cleansed a leper (Matt. 8:2–4), and healed a paralytic (Matt. 9:1–8). He has restored a centurion’s servant (Matt. 8:5–13), raised a widow’s son (Luke 7:11–17), and performed other miracles. He has spoken the Sermon on the Mount not long before the present appeal.

The Answer of Jesus (39–45)

Here is how He views what is asked.

The evil behind the request (39a). Framers of the solicitation represent a whole rejecting generation. Israel in its majority at this time is “evil and adulterous.” They are bent toward sin so that they cannot perceive goodness when they see it personalized. They are adulterous in pursuing a love affair with their sin rather than a true intimacy with God as a husband (cf. Jer. 3:1), as Jesus will show in a long list (Matt. 15:1–20).

Jesus obviously sees no genuine openness in these who approach Him. They are not tenderly receptive to evidence. The immediate context leading into this request shows the closed-mindedness. Jesus has related the unpardonable sin to scribes and Pharisees (Matt. 12:22–37; Mark 3:20–30). Many are construing even miracles He has performed to be from a demonic source, whereas He actually works these by the Holy Spirit. To credit what is by the good Spirit to evil spirits is blasphemy against the Spirit. The wickedness is obvious right at this point.

The essence of the response (39b). Jesus will furnish no sign that these demand, only the sign of Jonah. That is, as Jonah was three days in a great sea creature, Jesus will be three days in the place of death, then as Jonah came forth alive from the creature He will arise, alive from the tomb. This will be an attestation of His identity.

He stresses two things here: His superiority to Jonah and to Solomon who was so wise, and the seriousness of rejecting Him. He illustrates the latter. An evil spirit leaves a person, yet the person makes no room for the solution (Him as the Messiah). Then the spirit can return yet bring seven other spirits to reinhabit the person in place of the vacuum. The rejecting Israelite people (“this evil generation,” v. 45) is the victim. Despite Jesus being present and at work to help Israel as the Messiah, the Son of Man, and One greater than Jonah and Solomon, He meets with continuing rejection and no welcome to put the house under new management. So, Israel’s case after all this opportunity is to be worse than in the earlier time.

Principles of prayer are provocative. First, it is of no use to ask the Lord for evidence (here the Lord on earth but in essence the same principle) if askers are slamming an iron door in His face despite sufficient testimony. It is not only of no use; it reveals an evil spirit and adulterous, wandering hearts. Second, those who pray as these pray, denying Jesus His rightful place to fill their emptiness, can open themselves up to a state even more desperate. How much better to talk to the Lord with sincere receptivity!

Matthew 12:46–50; Mark 3:31–35; Luke 8:19–21

Seeking to Speak to the Lord

Still with the crowd in which some asked for a sign, Jesus hears that His mother and brothers desire audience with Him.

The Coming of His Family (46–47)

Prayer, in essence, is involved in seeking to speak with the Lord. Sometimes, too, people as here tell the Lord (in heaven, not on earth) about others who desire to be heard. And some, in principle like the family members in this case, ask for others to speak to God on their behalf, desiring this as an entry to speak more fully with Him (cf. Zech. 7).

Mary, His mother, and His brothers, who were born after His birth of a virgin, wait for Jesus to be free to give them attention.

The Counsel of Jesus (48–50)

Jesus is not indifferent or heartless to human longings here, as if He is ignoring or waving His very mother and brothers aside. He no doubt got to them as quickly as He could gracefully close His ministry at the moment with the crowd. Probably He heard when some (Matt. tells of one most vocal person) called out that the family sought to converse with Him at this time. He seized the occasion to stress an analogy about an even more important and eternal kinship. A question introduces it to provoke thought, then His own answer in an emphatic declaration. “Who is My mother and who are My brothers?” He gestured to His disciples, those receptive as He wanted others to be, those who welcomed Him to fill the house of their lives. “Take note, My mother and My brothers!” Then He drove home the lesson: “whoever does the will of My Father . . . is My brother, and sister and mother.”

Jesus would follow this up with more later. People would for His sake leave brothers, sisters, father or mother or children, and so on (Matt. 19:29). In giving precedence to His will, they would find others who spiritually would be their brothers and sisters and mothers and children, and so on. (Mark 10:30).

Principles associated with prayer are as expressed in the introductory words above. Others too are meaningful. One is that Jesus’ priority of a deeper, eternal relationship with Him is a lesson of what our priority ought to be. It is true that physical kinship is important, but our prayers should give a crucial place also to spiritual union. Too often believers devote almost the entirety of their prayer lives to immediate family and temporal things. A balance, and more so a priority toward even Jesus’ more ultimate values is His larger will.

Second, pray realizing that physical lines, however precious and close, are not what gives a relation with Jesus in the greater sense. Receptivity to Him, to hear and honor His will, is the key. Gripped by this truth, we can pray with alert vision for spiritual concerns while not leaving important temporal needs unmet. Jesus exemplifies the spiritual reach in His prayer of John 17, and Paul in Ephesians 1 and 3, Philippians 1 and Colossians 1.

Matthew 14:13–21; Mark 6:31–44; Luke 9:10b–17; John 6:1–3

Jesus Blesses the Food

The Following of the Crowd (13–14)

His separating from them. Jesus made two moves, prompted at least in part by news reaching Him of Herod beheading His forerunner, John the Baptist (v. 12). He probably felt a very deep sting of pain, and human need to seek out a quiet haven to mourn such a loss. A second reason for withdrawing to a retreat place was His disciples’ report of working and speaking for Him (Mark 6:30). He was sensitive to their need to have a relaxing break after their strenuous effort.

(1) His counsel to His disciples. Mark portrays Jesus as inviting His men to “Come away by yourselves to a lonely place and rest a while.” The second evangelist even adds that the people traffic was so heavy that those gravitating to Jesus did not even allow Him time to eat.

(2) His campsite with His disciples. Taking a boat, Jesus and the band sailed across the Sea of Galilee to Bethsaida. They found a place which ordinarily might have offered solitude as He proposed.

Their seeking Him again. Those who realized that Jesus’ group was in transit spread the word, and by the time the contingent arrived, a crowd was already converging to the campsite. Curiosity, spiritual hunger, and other reasons can ignite interest in hearing astounding words and witnessing amazing miracles. Jesus was performing new healings even here (14).

The Feeding of the Crowd (15–21)

This episode follows in three phases, and soon involves Jesus praying.

Their problem of need (15). The Lord’s disciples saw the evening shadows lengthening and a need to get food. Their petition to Jesus was practical. Dismiss the visitors that they might return to the farms or villages where they could buy supper.

His proposal (16–18). What the disciples assessed as a need Jesus saw as an opportunity for them and others to experience a great supply. He would teach the disciples a lesson. They were responsible to see needs provided by coming to Him (cf. Matt. 7:7, 8; 21:22). John adds that Jesus was saying such a thing to Philip in particular to test him. John explains that Jesus Himself knew what He was getting ready to do. The other three gospel writers show that in the larger venue Jesus is pressing all the disciples, not just Philip, whom He singles out.

Philip, and indeed all of the disciples, ask if Jesus expects them to provide by going to a village and spending two hundred denarii. This is an amount that would be the wage for two hundred days’ work. Matthew 20:2 indicates that a denarius is a day’s pay for a workman at the time. Casting around, the disciples announce that the only resources they can account for are dismal, merely five loaves and two fish a lad had brought with him (John).

His provision (19–21). Observe two things in the One who hears the disciples’ petition and words about the shortage.

(1) The sufficiency He exudes. Undaunted, Jesus shows why those who take His yoke and learn from Him find rest; their yoke is pleasant, their burden light. Simplicity characterizes the King who comes from the Father and prays to Him, Lord of heaven and earth.

First is His invitation to rely on Him. “Bring them here to Me.” He shows that the smallness of what His servants bring does not bother Him in the least; He is confident about the sufficient bounty which He has to share.

Second He gives His instruction to ease the needy. Showing calm anticipation that all is well, Jesus orders the approximately five thousand to recline by groups of about fifty each (Luke). He takes the five loaves and two fish and all is set.

Third comes Jesus’ invocation of blessing because of the sufficiency. He looks up toward heaven, probably because He sees the Father as Lord of heaven and earth (11:25), and “Our Father who is in heaven” (6:9). He wants others to go to that source, too. In this stance, He blesses the items of food. John 6:11 helps define what the blessing means, “having given thanks.” Jesus’ prayer was characterized by gratitude to the Father who had handed over all things to Him (Matt. 11:27), who gives the daily bread (Matt. 6:11).

Fourth is Jesus’ implementation of the sufficiency. He broke the loaves and divided the two fish; Luke phrases the continuous action that followed, He “kept giving them” to the disciples. They, in turn, distributed His supply to the groups, enough men (five hundred) to form ten groups, but besides these women and children (Matt. 14:21), so possibly twelve or more sections. The small supply of food, by a miracle in the hands of Jesus and His disciples, kept increasing as oil did in the pot of the widow in Elisha’s day (2 Kgs. 4:2–7).

The satisfaction in what He gave. What was sufficient was also satisfying. Everyone ate, and everyone had an adequate meal. John says “they were filled.”

When Jesus asked His distributors to gather up leftovers, they collected twelve baskets full; Mark notes the fullness and also that fragments remained of both loaves and fish. Jesus, who had worked the miracle of supply and surplus, reasonably ordered that the overflow be enough for all twelve disciples to load a basket. Each held in his hands the testimony of satisfaction, and all except Judas would carry in their hearts the tribute to it the rest of their days.

Enriching truths of prayer are plentiful, as the supply was.

First, servants of Jesus who can ask Him for all they need often calculate only on natural things they have, which fall short. When will we learn? Second, Jesus lets His servants find themselves in a situation where He can test what their hearts will expect. They may be hesitant and unsure. He never is; He knows what He intends, but waits to permit faith to be challenged, even to falter, then to be encouraged.

Third, servants of the King are given the high privilege of seeing great things done for those they serve, their supply coming from Him, not themselves. Fourth, the great challenges in the work of God always go far beyond meager human capabilities. We are not sufficient of ourselves; our sufficiency is of God who has made us able ministers (2 Cor. 3:5). We may have but five loaves and two fish, so to speak, but God is Enough, El Shaddai (Gen. 17:1).

Fifth, whenever we look to God to supply as only He can do, let it be a time to give Him thanks. Let it be an occasion to call His blessing on all that we have and do, and by all that He has and can do. Sixth, it is important ever to serve as those who go from Christ to others, not merely from ourselves to them. “He gave them to the disciples, and the disciples to the multitudes” (Matt. 14:19). Seventh, the bigger the need that seems insurmountable, the more it may be that God waits to show His overflowing ability (cf. Eph. 3:20).

Finally, even with a God of surplus, Jesus was not a man of wastefulness, but a model of diligence to use things wisely. Where He needs to work a miracle, He can; where He can live with provisions still remaining, He does. The leftovers might be a further stock for the disciples and Himself, or for others to take with them. In either case, they would meet needs, and also be reminders of the God who can supply according to His riches (Phil. 4:19).

Matthew 14:22–33; Mark 6:45–52; John 6:14–21

Prayer in Stillness and Storm

Jesus prays in the stillness of evening on a mountain, then Peter prays in a storm at sea. Two incidents form the overall sequence.

His Departure at the Sea (22–23)

From the disciples. Jesus “compelled” the twelve to embark on a passage over the Sea of Galilee from Bethsaida to Capernaum (John). His aim appears to be to prepare specifically for His extended time to pray. For He then sent the crowd away, which cleared the time for His priority often repeated in the gospels.

To the Father. Two phases follow.

(1) His ascent. Matthew says that He went up to the mountain.

(2) His aloneness. He was in solitude, just Himself as both Matthew and John note, and alone with the Father. Matthew and Mark each note that Jesus made the trek expressly “to pray.”

What urgencies prompted prayer at this time? No words here supply the content of the prayer. The context suggests natural concerns as at least part of what must have been the substance. First, John explains the crowd’s reaction to the “sign,” or the authenticating miracle of feeding more than five thousand. Some saw evidence that He was the Prophet who was to come, greater than Moses who led in many miracles (Deut. 18:15). Jesus alertly discerned a mounting intent to whisk Him away by force to make Him king. Behind this was a craving for political rescue from Roman dominion, and having bodily needs met. The commitment was not to Jesus’ values spiritually, and His timing, but an impulse to conform Jesus’ kingship to their conceptions and time.

A second cruciality for prayer was to seek the Father in every time and matter of His ministry.

His Deliverance in the Storm (24–33)

After prayer, Jesus went from trudging on the slope to striding on the sea.

The crisis for the disciples (24). Already the craft the disciples were in was “many stadia” from land. Each stadion is about 600 feet or 200 yards. Matthew’s many stadia find greater detail in John 6:19, “25 or 30 stadia,” about three to three and a half miles. The time of Jesus’ rejoining His men, the fourth watch (3–6 a.m.) had permitted the disciples several hours on the sea. Waves whipped up by lashing gusts of wind battered (tormented) the boat, causing jeopardy for it and its passengers.

His coming to deliver (25–31). Several details occur in rapid succession.

(1) His approach. He is walking on the sea, a miracle that never had occurred in the Old Testament. That He was coming “to them” shows that help was on its way.

(2) His awareness. Mark includes the detail of Jesus seeing the disciples “harassed in rowing.” This depicts their intense, all-out effort, straining braun pitted against the gale in a battle of life or death. Jesus was aware of what they were up against.

(3) Their anxiety. This is obvious for several reasons. It is natural in a raging storm; night’s darkness adds its unnerving threat, and the imagination that the figure walking is a ghost stalking them on the waves provokes a cry of fear.

(4) His assurance. Jesus responds quickly to put the fearful at ease, at least about this threat. He assures them by the counsel to be at ease (“take courage”), the comfort in this being not a ghost but God in the flesh, and confidence they therefore can have (“do not be afraid”; cf. Ps. 56:3; 86:7).

The call not to fear is the most frequent exhortation in the Bible. People need it because their inadequacy leaves them in the throes of many anxieties. From the first call not to fear (Gen. 15:1) onward, God is the resource to drive away fear.

(5) His assist. Peter calls out to the Lord, a call that in essence is prayer. If he is right that this is the Lord, he petitions that Jesus command him to meet Him on the water. Jesus answers the prayer with His invitation, “Come!” Peter approached Him, walking also on water. Then Peter, diverting his focus to the peril of the problem (the wind) rather than on the power of the Person, fell into terror again. He also was “beginning” to sink into the sea—not up to his neck but just “beginning.” He cried out instantly in a new petition, “Lord, save me!” Jesus’ rescue was quick, by a reach of His hand and a grip on the praying man to lift him up.

(6) Jesus’ amazement. The One here who answers prayer assesses Peter as “of little faith.” This little faith is what provokes Jesus’ asking, “Why did you doubt?” The amazing element is that Peter had called Him “Lord,” voiced faith in Him to overcome the power of gravity, and was even walking by supernatural sufficiency. Then, inconsistently, he did an amazing thing. He did not keep depending on the Lord, but looked at the storm as if he must be a victim to it.

Jesus did not condemn Peter; He did see a little faith, and even this was a commendation. The disciples in the boat are not said even to show the faith Peter had.

His Calming of the Sea (32)

When Jesus and Peter walked to the boat and climbed aboard, the wind ceased. The miracle of two men walking on water led to the miracle of Jesus stilling the storm.

Their Concept of Him (33)

The disciples speak to Jesus, this in a kind of prayer. The prayer aspect is affirmation. They worship Him and acclaim, “You are certainly God’s Son,” a recognition of His Messianic reality. Mark 6:52 does not contradict the faith that Matthew claims the disciples come to here. Mark says the men were “greatly astonished” by this new miracle, in accord with the worship and acclamation in Matthew. Mark goes on to explain, “for they had not gained any insight from the incident of the loaves, but their heart was hardened.” Astonishment from this new evidence now at sea was a needed jolt, “for” they had not let former proof of Jesus being the Messiah sink in as they are doing now.

What is the message of prayer principles? First, Jesus deliberately took steps to provide for time alone to pray; so should we. Second, a place and time free from distractions of being with others is vital to facilitate effective prayer. Third, Jesus prayed several hours here, showing that protracted prayer even in a heavy schedule is possible. He insisted on it. Cannot those who follow Him?

Fourth, Jesus (God) is aware of the difficulty we grapple with as He saw the disciples before He helped them. Fifth, if we are dealing with the Lord as Peter was, we too can have His help to walk on top of circumstances (cf. Phil. 4:13). Sixth, the walk as victors, not victims, cannot only begin but continue. The Lord is just as able in the continuance as in the initiation at any given time. We just need to keep our eyes on Him in faith, and not look aside to circumstances as if it is a foregone conclusion that they must rule again.

Seventh, even when we fail to exercise faith and begin to go down, it is important to petition for help immediately. Peter did, and so can other believers. Eighth, where help is urgent in a hurry, the Lord can give it by stretching out His hand and taking hold (cf. Acts 2:25). Where He sees that He can take a long time to answer prayer, His own wisdom may rule that this be so to teach some valuable lesson. It was so in Abraham’s long waiting for a son (Gen. 15; 21), and in Paul’s asking the Lord three times (2 Cor. 12:7–9).

Matthew 15:1–20; Mark 7:1–23

Pharisees at Prayer

As Jesus’ enemies frequently are in the gospels, these are not receptive but rejecting in their words to Him. Words in this case to Jesus that are prayer in essence come from the Pharisees (v. 2), the disciples (12), and Peter with the others (12; Mark 7:17).

Jesus’ Prelude about Offenses to God (1–9)

The antagonism (1–2). While Jesus is in Galilee, not long after walking on water, Pharisees and scribes from Jerusalem lodge a complaint. Why do His disciples violate the tradition of Jewish elders? They are not careful about ceremonial cleanness, but defile food by eating without washed hands.

The answer (2–9). Jesus was quite frontal, tabbing them as hypocrites scrupulous to be clean in externals but defiled as to inner godliness. He adduces God’s Word in Isaiah 29:13 as indicting those insincere in worship. They profess worship on their lips but pull far from God in heart attitudes. Opinions men spin off their own agendas are substituted in place of doctrine truly from God.

Jesus asks why, like those Isaiah faced, His opponents now impose their tradition and violate God’s commandment. For example, God called for honoring parents (Ex. 20:12; Deut. 5:16). Those feigning worship disobey God by unkind slights against love to parents; instead of helping them, they sidestep love by the subtle claim that bounty they might give them is a gift (“Corbin,” v. 9) devoted to God. They cannot touch what is set aside to use it to help the parents, so they slide away from responsibility. Evasive cleverness has intruded tradition in place of loving sensitivity to obey God’s Word.

Jesus’ Parable about Offenses to God (10–11)

An illustration follows, to which Jesus invites the attention of all who will hear. Not what enters the mouth pollutes the person, but what issues from the mouth does.

The Prayer about Offending Pharisees (12)

His own disciples ask the Lord if He is aware that His words offended the Pharisees. Their words, a prayer of sorts, are in the aspect of a question. It is amazing that after all He has shown of His knowledge and power, they are unaware that He is aware.

Jesus’ Precepts about the Offended (13, 14)

He answers the prayerful concern. Two analogies are His method. First, every plant [representing a person] which His Father did not plant [i.e., who is not genuinely saved after opportunity] shall be rooted up. The Pharisees show themselves to be such plants, and their antagonism exposes that they are not planted by the Father. Second, Jesus offers counsel. Let the Pharisees alone; they are blind guides of the blind, professing to know how to lead others in truth, but living in a blindness themselves. When a blind person guides another who is blind, neither can see a pit in the path, and both pitch in headlong.

Jesus’ Point that Explains the Parable (15–20)

Peter’s entreaty for light. This disciple requests Jesus to explain the parable to all the disciples. He refers to the parable about food that enters the mouth and what comes out (v. 11), not the other pictures (14).

Jesus’ exposition of light. Two points emerge in His answer.

(1) The passage of things taken in. Food is put in the mouth, processed by the stomach, and some passes out of the body as waste.

(2) The pollution of things flowing out. Things coming out of the mouth from the heart (18) defile the person. Jesus has pertinent examples—sinful thoughts, murders, adulteries, forms of fornication, thefts, false witness, slanders. Mark 7 even adds other examples that Jesus gave on that occasion. These things pollute, but on the other hand eating with dirty hands does not defile the person in a way that amounts to insincere worship to God.

Prayer in the passage’s three instances is in accord with certain principles. A critic’s prayer, whether from the unsaved as here or saved when out of step, can arise out of a thousand “whys.” It may ask why God’s servants do things Scripture justifies if seen in balance, though the questioner misconstrues these. It may charge God with contradictions in His Word and ask why. It may have the nose out of joint about why God allows trials or disasters, or fault His choice to bless one and not another.

It may even question why He allowed a person to die, or permits people to experience lack in certain situations, though His Word assures that He will supply (Ps. 23:1; Phil. 4:19). Why? Why? Why?

God’s servants may ask, as in verse 12, even questioning whether God knows. Those to whom Jesus has given so much evidence should know better, but believers plunge into strange failings at times. The disciples question His knowledge here, and whether He cares when they are in imminent danger of perishing in a storm. Believers under duress even have been heard questioning if God loves them, or if He knows the pain through which they are going. God, patient with such questions, does not miss a beat in loving them.

Third, a believer may ask respectfully to receive light on God’s Word, as Peter does (15). Illustrations are frequent, as in Solomon (1 Kgs. 3), the psalmist (119:18), Habbakkuk (Chaps. 1–2), and Paul for other Christians (Eph. 1:17f.; Phil. 1:9–11). Asking for wisdom with which to view trials God permits is in this class (James 1:5). A believer also may ask for knowledge to grasp the meaning of a vision (Dan. 2), or light on what God would have him do (Acts 9:6).

A fourth principle is that prayer in all three cases in Matthew 15 has its resolution in what God’s Word reveals. This underscores the cruciality of blending and balancing prayer with a saturation of the Word, soundly understood and correlated. What drives people in prayer can intermingle with all of life—in this chapter honoring God from the heart, this in true worship, discerning the Word aright, obeying, being sincere toward parents and God, practicing purity within, walking in transparent sensitivity to God’s light, and being insightful about God’s illustrations, motives, and so on.

Matthew 15:21–28; Mark 7:24–30

A Series of Prayerful Interactions

Many biblical passages develop dialogues between one praying and God. Sometimes these involve, in one continuing sequence, several utterances of prayer (often in Job [cf. on that book]; Ex. 33–34; Jer. 14–15; Hab. 1–3). In the present case, a non-Israelite woman, a Canaanite from the Tyre/Sidon region, speaks three times to Jesus within one scenario.

The Cry of a Canaanite for Her Daughter (22–23a)

Jesus treks from a Galilean tour to the seacoast area of Tyre and Sidon. There a woman began to cry out to Him repeatedly. She expressed aspects of petition (for mercy to help her) and intercession (an exorcism to relieve her daughter).

Calling her desired benefactor both “Lord” and “Son of David,” she reflects having received previous light about Jesus. She has taken it to heart, viewing Him as the Messiah that she is aware of from news of Jewish hope. Jesus delays His answer, not because He is heartless but to give the woman opportunity to bring her faith into fuller expression. He also no doubt wants His disciples to be exercised over the case, and be profoundly impressed by the lesson he soon will underscore.

The Censure of Disciples toward the Woman (23b)

They kept up their own line of prayer, in effect. They pressed Him to write the woman off, to give her no further time. Selfishly, their reason is their own discomfort in that she is a nuisance clamoring to secure their help to get Jesus’ assistance.

Jesus’ Concentration on Reaching Israel (24)

As Jesus says in Matthew 10 that His messengers are to focus at the time on ministry to Israel, as He Himself emphasizes here. He came to fulfill prophecy given in Israelite circles, to be the King Israel expected in the line of David. The woman herself has admitted His Davidic status. He insists on keeping this Israelite priority, even though prophecy also expected blessing to people of other nations in the complete picture (Gen. 12:1–3; Ps. 67; Dan. 7:27, etc.).

The Woman’s Cry again for Her Daughter (25–28)

Her intercessory passion springs to the fore.

Her attitude (25). It is one of exalting Him (“Lord” again), and expressing need (“help me!”). Verse 28 focuses on her daughter, showing that this is the crux that matters for her.

His answer (26). Jesus puts the spotlight on doing what is right, proper, good (cf. Mic. 6:8). But he casts it in the negative, what is not good. God gave the promises directly to the children of Israel, that is, descendants in the covenant line of Israel (Jacob), and before him Abram/Abraham and Isaac. It is right, the fitting thing for integrity, to keep with this priority—to “the lost sheep of the house of Israel” (24). What is not good is to take the children’s bread (the Word pertaining to God fulfilling what He promised to Israel) and throw it to the dogs. The Jews looked on Gentile peoples as outsiders, “dogs,” not part of the covenant group. This was despite the many Old Testament verses about God’s concern also to bless trusting Gentiles, which should have reached them (Gen. 12:1–3; Ps. 67; Dan. 7:27, etc.).

Her affirmation. First, her prayer in the aspect of affirmation accorded truth to Jesus’ words, a compliment. “Yes, Lord,” calling Him Lord for the third time, and consistently receiving what He said as truth.

Second, her prayer affirmed what she perceived as compatible with Jesus’ analogy of children and dogs. Her word “but” is actually “for,” introducing an explanation of what is a part of the picture. It is not that Jesus was unaware; He was aware. He was on top of things, but gave her opportunity to process and bring into the exchange what her faith laid hold of. In the custom, dogs that Jews permitted near the table snatched up the bits that fell where they could seize them. True to this, too, the Old Testament prophecy kept its priority on Israel but also extended blessings to others in the day of the great King.

His answer (28). Jesus immediately displays sensitivity.

(1) His honoring of her faith. He credited her faith as “great,” as He had esteemed the faith of another outsider, a Roman centurion (Matt. 8). Mark records Jesus as phrasing the matter to show that what pleased Him is the woman’s “word” in what she pleaded (Mark 7:29). She can “go your way” with the assurance that the prize her faith sought is hers.

(2) His healing of her daughter. Jesus gave His approval (He had authority as the King), “let it be done for you as you wish.” Then He told the woman of His action. Matthew records that the daughter was healed from that hour, and Mark cites Jesus’ specific words “the demon has gone out. . . .” The accomplishment of her faith meets her when she returns to her loved one. Mark adds a touch. The intercessor found the daughter who had been “thrown” (lit.) on the bed now resting and at peace, the demon gone. The prize was prayer answered, and a real brightening in the home.

Great emphases on prayer occur. First, persistent prayer that will not be shaken can gain a joyous answer. Second, those who approach God on approvable “praying ground” make their approach in respect for Who He is, here the Messiah. Third, delays in God dealing with prayer may turn out to be stair steps in the ascent to an answer. Fourth, when God waits before He answers, faith can exercise and develop its muscles, and display its sincerity. The woman herself could benefit, so could the disciples who needed to see Jesus’ approachability outstripping theirs. We are liable to put people off in whom God sees faith we do not detect.

Fifth, the one who prays through to enjoy the reward needs to be sensitive to God’s fidelity to His program. The privilege then, as the woman illustrates, is to get in step with this and be sure prayer aligns consistently with His Word.

Matthew 15:32–38; Mark 8:1–9

Prayer in Feeding Four Thousand

Prayer was vital in Jesus feeding five thousand (Matt. 14:14–21), now it reappears in His supplying for four thousand. Jesus reminds the disciples later of these two, distinct miracles (16:9–10).

The two have similarities, such as a desert setting, inadequate food, the disciples’ admission of inability, Jesus having the people sit, starting with loaves and fish, thanksgiving, distribution to the disciples, filling those present, and having leftovers. But the two also have differences, among them five thousand and four, the number of loaves, the number of baskets afterward, the three days in the latter case, and Jesus’ own distinction of them.

His Parley with the Disciples (32–34)

Though Jesus’ two desert banquets are different episodes, the detail in the second incident is briefer due to the basic similarities.

His desire to feed the people. Compassion moves Jesus to give food after supplies have run out in three days of meetings. It is not His will to dismiss the hungry when He can help, as His Word teaches elsewhere (James 2:15–16; 1 John 3:17). Such mercy may, rightly, have been a catalyst for faith in some who later reflected on it.

This will of Jesus voiced to the disciples prompts their reaction, quite a surprise after virtually the same situation before the five thousand. People can forget quickly what God has done and operate only on natural possibilities. We do this time and time again. Oh, to trust in God more readily!

Their doubt before the problems. They see no way due to four barriers that fill their minds: the need for many loaves, the place without resources, the task of satisfying and not simply giving a nibble, and the great number of mouths to feed.

His delving into potentiality. Jesus knows what He will do, but as in Matthew 14 is testing His men. He asks, not to find out but to give stimulus to think things through and come to faith’s solution. How many loaves are present? They might have said, “What does it matter? You will be adequate for the problem, not the seven loaves and a few small fish.” Their reply was quite different.

The problem was no problem to Jesus.

His Provision for the Crowd (35–38)

Three phases of action transpire quickly.

His seating them. Orderly as when feeding five thousand, He asked that the throng of hearers recline. Here was a signal that all could feel at rest, and expect resources by His authority. They were His guests, and He had good intentions.

His saying thanks. First the Lord led, expressing gratitude to God. That expressed worship in prayer, and probably also stirred expectancy in those who waited to see His aim carried through.

His supplying more than enough. Letting the disciples be servers, He broke the seven loaves, then the few small fish, and sent them out to the hungry. He seems, as Mark indicates, to have given thanks twice, for the loaves and later for the fish (8:6–7).

Those who had eaten were content with enough; none could rightly go away complaining that Jesus was cheap. After the eating, the disciples filled seven baskets with food yet left. As in supplying the five thousand, Jesus worked a miracle as His hands distributed. Food continued to increase to provide beyond the need.

Jesus may have furnished enough to fill the seven baskets to remind the disciples of seven loaves they had regarded as so little.

His sending the crowd away (Mark 8:9b). Jesus had expressed His will not to send them away hungry, and kept it.

Prayer occurs both in the disciples speaking to Jesus and in Jesus rendering thanks to the Father. Principles related to the miracle abound. First, prayer can be made in the framework of the Lord’s compassion and His will to bless people. Second, the praying can find reminders in these disciples to avoid quickly forgetting what the Lord is able to do. All of us have seen God meet a situation gloriously, later met a very similar predicament and failed to deal with it in believing prayer to the same Lord. Let us face our “four thousand” as God showed us we could face our “five thousand!”

Third, not only can we expect the Lord not to run out of ability, He can express His great ability again. Fourth, prayer to secure God’s miracles for men spiritually calls on the same God who worked miracles for people physically. Fifth, when the Lord supplies according to what He is adequate to do, He satisfies. Sixth, God is the God of overflow, not underachievement, and He wants servants who look to Him as the God who is enough, El Shaddai (Gen. 15:1).

Seventh, in praying it is vital to expect God’s supply where it is His will, and not to turn people away only with a warm word (James 2:14–15). George Mueller trusting God to meet needs of children in orphanages has attested to many example of incredible things God can do. Eighth, as Jesus gave thanks for food and for the Father’s ability and goodness, thanks is appropriate in all things (Phil. 4:6).

Matthew 15:39–16:4; Mark 8:10–12

Asking Amiss for a Sign

Once Jesus sent away the more than four thousand He had fed, He sailed across the Sea of Galilee to the region of Magadan.

The Request for a Proof (16:1)

Asking for a sign is a repeat of the craving in 12:38–42 (cf. there). But in this new case, Sadducees sided with Pharisees in publicly opposing Jesus according to the gospel record. The two parties held very different beliefs, but common zeal against Jesus caused them to combine in an attack. Mark’s description adds the detail that “they began to argue with Him . . . testing Him.”

The move to a new area Cf. above.

The men making the request Cf. above.

The motive driving them. They were “testing” Him, hoping to provoke an attempt that would fail, discredit Him, and signal His ruin.

The miracle desired. Their enticement to enact a sign from heaven may refer to an evidence of God’s validation on professing the Messiah, similar to Old Testament signs God gave from heaven. God sent hail and later manna from heaven, flung down huge hailstones and made the sun stand still, right when it was requested (Josh. 10), sent momentous thunder and a storm for Samuel (1 Sam. 12), and brought the sun’s shadow back on a sundial (Isa. 38).

The Rejection of the Request (2–4)

Jesus answers in three steps.

The contrast in their discernment. Jesus embarrasses His attackers with their inconsistency.

(1) Ability to discern the sky. The critics can read the heaven to form a forecast of the weather.

(2) Inability to discern the spiritual. In a far more important issue, one with far clearer evidence for those who can discern, the critics are dull of perception. They are unable to interpret the signs of the times. These, the miracles Jesus has already worked, point to His kingly identity. But without faith those who make request of Him are blind to grasp things rightly.

The Corruption in Their Desire (4a)

Just as in Matthew 12:38–42, the Lord indicts these who talk to Him for the corruption that flows out in a request (cf. there). Insistence on the same desire is witness of continuing rejection of miracles already sufficient; it also shows rejection of His previous Word.

The Choice in His Discretion (4b)

Again as in Matthew 12, the only sign Jesus will give the rejecters is that of His rising from the dead. He refuses to be a kind of circus performer who must keep coming up with new feats to dazzle onlookers. Signs given before, which He holds detractors accountable to discern, are adequate. He had sent Word of His miracles back to John, deeming it enough where faith would receive the evidence. In this later case, again His miracles and Word suffice.

Other miracles by Jesus come after this, such as healing a blind man (Mark 8:22–26), a demonic boy (Matt. 17:14–20), and a man born blind (John 9:1–7). Jesus has yet to raise Lazarus (John 11:17–44), and perform other mighty works. Jesus acts, moved by compassion, not to jump at the bidding of rejecters who plot a test to trip Him up and are ingenious to explain away even a sign in the sky.

That faith is the crux those against Jesus bypass is patent in Jesus’ immediate warning to His disciples. Faith according to the truth is opposed to being duped by leaven of the Pharisees and Sadducees (16:5–12). Belief in false thinking (v. 12) is the “leaven” that permeates them, and can spread, penetrating in those who follow after them. The false leaven thrives on conceits of denying that Jesus is the Messiah. A contrast builds in 16:13–20. The essence of faith in Him as the Messiah, the Son of God, surfaces in Peter’s confession (16). It also appears in Jesus’ confirmation (17), His further caution (20), and His claim to be the Son of Man destined to reign (27–28).

Values for prayer appear even when enemies speak to God, whether Satan, demons, or people are working against Him. First, the latter, here, are examples of asking with evil designs for what is outside His will. They want to “use” the Lord to bend the matter to purposes of their own self-will. For example, how many ask God to work a special benefit for them (give them money or a person’s confidence), angling all the while to exploit this to gratify themselves (cf. James 4:2–3). At the core, they want what will titillate them and discredit the Lord.

Second, asking God to work some objective should be with discernment stemming from faith in Him. Let it give proper place to His words and His works that already are sufficient. It is an insult to ask God for a show of His power a certain way, to meet our agenda when we deny power He already has made available. Why ask for a miracle (as tongues or a vision or new prophecy) when casting aside His Word about obediently using the tongue we have, or honoring prophecy He has already given?

Third, it is vital in requests that honor the Lord to pray from a heart genuinely yielded to Him. Catering to what is evil and adulterous in spiritual values causes the One hearing prayer to impose a spiritual ceiling of bronze to shut out the request. What God’s servant says in Psalm 66:18 remains. The positive side is in Psalm 66:20, or 1 John 5:14–15. The latter says that if we ask anything according to His will, He hears us, and this leads to a positive answer.

Mark 8:22–26

Prayer for Sight

Only Mark presents this case of a blind man talking with Jesus, and the touch of the Lord that restores sight. Bethsaida on the Sea of Galilee is the location (22).

The Appeal

Verse 22 opens the episode when the man’s companions entreated Jesus to touch and heal. The statement does identify those making the request, and their effort is in essence intercessory.

The Action

Three phases of the story leap before us in quick sequence.

The first phase. Jesus grasped the blind man’s hand, led him out of town, used saliva to apply to his eyes, and laid His hands on him, possibly His fingers on the man’s face and upon the eyes. The Lord asked, “Do you see anything?” The man was instantly aware of ability to see, but it was fuzzy at this early stage. He affirmed in speech, which in principle was in prayer, that he was able to see men in a somewhat blurry fashion, as if trees were moving about.

The second phase. A second touch to the eyes restored sight that was distinctly full. Now people showed up clearly to the vision as people, not trees shifting.

The sending phase. Jesus commanded the seeing man to bypass the village, and go home. One reason may be to let the man and his family first reflect on the full joy of the miracle and the identity of Jesus, which it attested.

Which principles may we draw from this? First, others entreating for the man illustrate that intercessory effort can lead to a great result. How many come to the Lord in a similar way, and find even the opening of their eyes spiritually (Rom. 10:1; 1 Tim. 2:1–2, 5).

Second, the Lord can heal without a physical accompaniment, or He can heal, as in this case, with it. He works variously, as He wills. He applies His own saliva in healing here, and James 5:14–15 counsels anointing with oil as in the example of Mark 6:13. The means reasonably serve a good aim, soothing the troubled person and awakening expectancy. But the power is in the Omnipotent, not in the oil, in the Saviour, not in the saliva.

Third, gradual healing which Jesus performs here alone is not in slow motion because He falters at times and can only go by stages. Many of His other miracles occur quickly. A valuable principle is that prayer should be submissive to the Lord’s will as He may aim to be flexible in His timing. Many of His answers to prayer are worked out in a gradual process. This is for our good, for He can craft needed patience in us, and we can be drawn to more quality time with the Lord as we wait in the process. Besides, we can even finally dwell more gratefully on how different it is to have a full answer than one that offered some encouragement, yet was partial.

Matthew 16:13–17:9; Mark 8:27–9:10; Luke 9:18–36

Prayer Keyed to King Jesus

A thematic flow of Jesus’ identity pulls phases into one composite here. Talking with the Lord—prayer in essence—occurs several times. It is closely knitted with designations for who Jesus is as the Messiah, Son of God, amd Son of Man. Jesus is the builder of His church, the One with authority to give kingdom keys, the sufferer of death, the resurrected one, the Son of Man coming to reign in His kingdom, the transfigured one, and the person the Father commands us to listen to.

Prayer interflows with the plans for prospective accomplishments.

The Building of the Church (13–20)

The prelude (13–16). Jesus with His traveling party has come from Bethsaida to the district of Caesarea Philippi. He presses the disciples to focus on conceptions of who He is.

(1) What others say. During a trip out from the seacoast to villages of the area (Mark), Jesus pumped His disciples to share whom His people held Him to be. In light of His words and works, all along showing that He is the Messianic King that the Old Testament anticipated, the questioning hits at the very heart of the issue.

Different opinions are that He is John the Baptist risen from death, Elijah reappearing (cf. Mal. 4:5–6), Jeremiah returned to life, or one of the other prophets.

(2) What the disciples say. Jesus kept pressing all of them as the three gospels show. Peter became the spokesman for them. Matthew captures this disciple’s reply most fully, “You are the Messiah, the Son of the living God.” Jesus is, in Peter’s articulation, the very fulfillment of Messianic prophecy (Dan. 9:26, etc.), the Son of God, a concept that holds He is Deity. It is a bold example of prayer in its aspect of affirmation.

The prediction (17–20). Jesus answered the prayer in various phases. First, He acclaimed Peter as “Blessed” or in a most privileged state of benefit in grace, as those in the Beatitudes (“Blessed are . . .”) relate to composite facets of spiritual blessing as kingdom people. Second, this is because Peter has not derived his opinion from flesh and blood, as others whose ideas Jesus has just brought out in review. Rather, he has spoken as a beneficiary of revelation from the Father. His belief is the same identification of Jesus that God holds.

Third, to use a play on words, this man is Peter (“rock”), and upon this “rock” Jesus will build His church. Rock in the second reference makes sense as also the man Peter. He would be a kind of secondary foundation on Christ the primary foundation (cf. 1 Cor. 3:10–11), as all the disciples were this foundation on which Christ, the greater foundation, or Chief Cornerstone, would erect the church (Eph. 2:20). And all believers in general would comprise this spiritual structure (Eph. 2:11ff.; 1 Pet. 2:4–8).

Others prefer a different view. Peter is Peter (Gr. petros, “rock”), but it would be that on a greater “Rock” (petra), Jesus the Messiah Himself, that Jesus would build His church. One reason argued is that several scriptures of both testaments identify God or the Messianic figure as the foundation. Still others favor even another explanation. The second mention of “Rock” is taken to refer back to the confession itself that Peter makes, that Jesus is the Messiah, Son of God; He, and believing the truth of who He is constitutes the Rock (cf. Matt. 7:24–27).

Any of the views can fit the context quite reasonably. The most natural appears to be “You are Peter (Rock), and on this Rock (you, Peter, in what my grace can make you to be, cf. 1 Cor. 15:10) I will build. . . .” The twelve disciples’ names are in view as foundations in Ephesians 2:20, and also memorialized in the future New Jerusalem as foundation stones (Rev. 21:14). Jesus Himself would have a greater role in the foundation, however, as in 1 Corinthians 3:10–11 and 1 Peter 2:4–8.

Jesus promises that in His building of His church, the gates of Hades will not prevail against the success. The gates that were bastions in the place of death (a figurative picture) would not be able to bar Jesus Himself from rising out of the dead (Matt. 16:21). Like-wise they could not hold believers who die from rising (cf. 1 Cor. 15; 1 Thess. 4:13–18). So, in winning even over death, Jesus would indeed carry through to build His church.

Fourth, Jesus promises to confer to Peter “the keys of the kingdom,” keys picturing the means of opening up admission. These probably denote the Word of God with its kingdom message (Matt. 28:18–20; Eph. 5:3–7, etc.). Whatever Peter would bind in ministry in God’s will on earth will already have been bound in heaven. For God from heaven, who has already willed a given person’s salvation, will admit him through the gospel. Heaven’s will is to be done on earth through those led in His will (cf. 2 Cor. 5:20–21).

The use of the kingdom keys also probably pertains to exercising discipline that is God’s will (Matt. 18:15–20). There, Jesus shows that the same authority is carried out through all the disciples, not only Peter, whom He singles out in Chapter 16.

The Suffering of the Cross (21–26)

An interchange with Peter in particular leads to Jesus’ emphasis to all the disciples. Jesus must be put to death at Jerusalem, and be raised on the third day. This news shakes Peter up, and the spotlight flashes again to him speaking to the Lord, in effect in another prayer.

His repudiation of Jesus’ words. Limited in his grasp of how facets would correlate, Peter vetoed strongly the prospect of Jesus being put to death. He denies that God can consistently permit it, and flatly affirms it will not be. Upstart that he was, he meant well, but was quite myopic in his knowledge, even leaving humility behind to speak dogmatically about how things have to be. He had a lot to learn about who sets the agenda, and why, and how it all makes sense.

Jesus’ rebuke of Peter’s outburst. He labeled Peter’s train of thought as making the disciple, in one sense, a kind of Satan. “Get behind Me, Satan!” As the tempting Satan sought to divert Jesus from the way to the kingdom (cf. Matt. 4:1–11), Peter would push Him from the path in another way. This showed how he was “Satan” insofar as the philosophy he mouthed, a stumbling block to trip up Jesus. How quickly Peter had stepped out of harmony with God’s interests—-for only a short time—before he had affirmed what the Father revealed as His own mind, but now his same lips were asserting man’s fancy.

The moment is opportune for Jesus to bear down hard on denying self (as Peter needed to do!). Let each take his cross as a servant (not making his own plans), and following Him. As He who leads must die (v. 21), those who follow must take the task which represents the instrument of death for them too, the cross. Peter’s cocksure prayer had been the platform for this, and more. Jesus laid down the principle that anyone who wished to save his life would lose it. If he lived only for his own life, that is all he would have. But one who would lose his life for Jesus’ sake would be sure to find it. Jesus’ followers later would realize that believers had died with Him (2 Cor. 5:16–21), even died and risen again spiritually (Rom. 6:1– 10; cf. 1 Pet. 4:1). The One to follow had Himself taught that those who left family, houses and lands for His sake would gain people to belong to a spiritual family, and houses, and lands committed over to His will. Beyond all of that was eternal life in its future sense (Matt. 19:29; Mark 10:29).

If a person should follow his own will and not God’s, even gain the whole world, what would it profit him as he forfeited his soul? He would have no exchange by which to save his soul, for only God could save it in the way of grace, and faith, and His will. The reference is reasonably to eternal life and eternal destruction, as often in the gospels (Matt. 7:24–27; 25:31–46). The one who would do the will of God would abide forever (1 John 2:17).

All of this prepares for words about Jesus coming to reign and reckon with every man.

The Coming with the Crown (16:27–17:9)

The “Son of Man” will come as in Daniel 7:13–14, come as the King “in His kingdom” (cf. 7:27).

The prediction (27–28). Jesus emphasizes His Messianic identity (Son of Man, linked with His kingdom), and the glory that characterizes the Father and in which He as the Beloved shares. He also expects angels to accompany Him, and judgment to assign to every person the recompense that suits his or her deeds.

Mark and Luke add detail that those ashamed of Jesus and His words will face the shame in which Jesus views those who reject Him. These surely are unsaved. Jesus connects the shame with the adulterous and sinful generation. This was in essence the twofold description in which He had cast unsaved critics who opposed Him (Matt. 12:39; 16:4).

The King in verse 28 forecasts that some standing with Him will not taste death until they see the Son of Man coming in His kingdom. Many interpretations have been put to this—the coming of the Spirit at Pentecost, a supposed coming of Christ in A.D. 70 when Romans destroyed Jerusalem, and so on. It is more natural in the context to view the coming in the sense of a present picture, given at the Transfiguration, of what Christ’s second advent glory will be like (17:1–9). “Some” means Peter, James, and John, whom Jesus selected to see a miniature and advance preview portrayal of the kind of glory that He will later display at the end of the age.

Peter later writes what he vividly recalls of the glory the three beheld when with Jesus in the holy mount (2 Pet. 1:16–18).

The prediction of coming in His kingdom leads on to the picture of it in Chapter 17.

The picture of it (17:1–9). Seven steps unfold this.

(1) The setting (1). Jesus took the three with Him into a high mountain. Mount Hermon, near Caesarea Philippi, is the most reasonable mountain. As Moses had been dazzled by the glory of God in a mountain (Ex. 33), the disciples would gaze on it in Jesus, the Messiah, here.

(2) The shining (2). Luke alone includes the preface that Jesus was transfigured “while He was praying.”

The glorious glowing exuded from Jesus’ entire body, face (“like the sun”), and garments. Jesus taught earlier that at His second coming as the Son of Man He would separate two groups, believers who would shine as the sun in the kingdom, and the unsaved whom holy angels would gather out and cast into fire (Matt. 13:41–43; cf. Dan. 12:2–3). Mark calls attention to the shining in the garments going beyond the whiteness any earthly launderer can achieve, a glistening radiance. Matthew describes this “as white as light.”

(3) The servants (3). All three evangelists tell of Moses and Elijah appearing with Jesus here. Only Mark gives the order with Elijah first, possibly looking back to the nearest one, then further back to Moses.

The two came in a “vision” (Matt. 17:9). God’s almighty power could work this. It is apt to have Moses, for God had used him to say so much about His principles of governing Israel, in the law. Elijah fits the occasion too, as a notable representative from the prophets in a later era for Israel. Christ’s glorious sheen here is a fore-gleaming of His glory in the future kingdom, when He will combine His kingly law with His fulfillment of many facets that the prophets predicted.

(4) The suggestion (4). Peter now blurts out a suggestion, not advised by wisdom but in the zeal of quick-trigger impulse (cf. Luke 9:33, “not realizing what he was saying”). Again his words communicating with Jesus are in essence prayer. One thing is to his credit. He submits his words for the screening of Jesus’ will (Matt. 17:4). “I will make,” Matthew records, and the other two evangelists show that he included “us” in the project, probably ambitious to lead in getting the project done. He wanted to construct three booths, or tents, right there on the spot, for Jesus, Moses, and Elijah. As sincere as Peter was, a voice from heaven shifts the focus from his emphasis to the Father’s.

(5) The singularity (5). Peter has spouted out his piece, but the Father’s words nullify his plan and glorify the Son for His plan. Three phases combine in pointing out how singularly the Father approves the Son.

First, God stresses the closeness between Him and the Son. He is “My beloved Son.” Luke provides the added phrase “My Chosen One.” The heart-oneness of Father and Son is striking. Second, the Father asserts His commendation for Jesus, being “well-pleased” with Him. He declares this three times in the gospels. Third, He issues His command that puts His full endorsement on the will that Jesus reveals, “listen to Him!” Each of the three parts that form the utterance underscores the singular authentication in which the Father regards the Messiah/Son of God/Son of Man/King.

(6) The soothing (6–8). All the accounts describe the three disciples as afraid before such majesty displayed in vision and voice. Jesus sought to soothe them. They should arise, and not be overcome by fear. They appear to have closed their eyes in awestruck worship when the Father spoke, and Matthew says they fell with their faces to the ground as the voice spoke to them. When Jesus’ own voice followed the Father’s, they looked up, and by now Moses and Elijah had vanished. Jesus alone was with them.

(7) The silence (9). Jesus commanded the three to keep mum about the vision they had seen until He had risen from the dead. Luke says that they did keep their lips sealed about this. Later, Peter would recount it (2 Pet. 1:16–18).

Jesus had mentioned His death in Matthew 16 and does again here. However, the disciples at this point do not know how to reconcile His death with His kingly glory.

Principles for prayer work their rich threads through the passage. An immediate one is that we can pray to God about who or what people say His Son is, or even what He is. God, who knows, does not need the information, but He is interested in our fellowship and thinking about this. Second, and closely related, the Lord wants us to come in prayer, confessing who He is in truth, as Peter does. Those who pray in the Bible record call Him many things—Jehovah, Adonai, Elohim, the Stone, the Shepherd, the Strong One, Kurios (Lord), Master, “O Thou that hears prayer,” and more.

Third, prayer is healthy when intertwined with hearing the Lord’s Word. Peter heard it audibly, we hear it by reading, meditating on and studying it with a teachable spirit. Fourth, Jesus’ giving Peter a rebuke for a rebuke teaches us to pray as learners of God’s will and not “know it all” revisers of it. The praying have told the Lord that His teaching is not right about people being lost who never heard the gospel, and changed the belief to what is more palatable to hearers. Others have told Him that His Word is not wise in saying a believer should marry a believer, that things will work better for them to marry an unbeliever, whom they expect to change later. On and on go the corrections of what God says, yet wisdom sees that the Lord makes no mistakes in what He says.

Fifth, in praying we best be sure to listen to our Saviour/King (in our case by Scripture), not be obsessed with our own scheme. We can avoid being like Peter, taken up with our own idea, as he was obsessed with his tabernacles notion. Sixth, as Moses and later the three saw the glory on a mount, we see Christ’s glory in worship tutored by His Word (2 Cor. 3:12–18).

Matthew 17:10–13; Mark 9:11–13

Asking about Interpretation

The three disciples popped a question to Jesus while they made their descent from the mountain to rejoin the other disciples.

The Curiosity about Sequence

“Why do the scribes [Jewish experts in explaining the Scripture] claim that Elijah must come first?” Why this sequence if, as was just made clear in Peter’s confession and in the Transfiguration, the King is present now? The “messenger,” Elijah of Malachi 4:5–6, would first appear as a forerunner, then the “Lord” would come (Mal. 3:1).

The Counsel Jesus Shares

Elijah is coming. Jesus agrees on this appearance, probably using the present tense “is coming” from the standpoint of the forecast and the general time of fulfillment He is in at this moment with the disciples. The words “will restore” also are from the standpoint of looking forward from Malachi’s forecast. Mark puts all of Jesus’ words in present tenses.

Elijah has come. Now Jesus interprets in answer to the question. The Elijah in Malachi’s forecast is not Elijah in person reincarnated. He is “Elijah” figuratively, a man like the earlier Elijah in prophetic role or function. Such an “Elijah” already came. Enemies did to this “Elijah” whatever they wished, referring to Herod and his family doing their foul act against John (Matt. 14). Jesus Himself will suffer “by them,” meaning at the hands of the rejecting people.

Mark includes Jesus’ related reasoning. That “Elijah” has come, yet has been rejected, is not out of harmony with Scripture. This is just as what is written of the Son of Man reigning can later work out compatibly even though he now suffers rejection.

The Concept that Satisfies

What the disciples understood Jesus to mean was an answer that satisfied them. They realized that Jesus spoke about John; John the Baptist; John was the “Elijah” in some real sense according to Him.

What can be said of postulates for prayer? First, posing a question to the Lord can be one legitimate aspect or kind of prayer. He delights to give light to those sincerely open to receiving truth. Second, when asking a question in prayer it is wise to listen carefully to the Lord’s answer and grasp it aright. In this trip down the slope the listening is to His spoken word while on earth, but later in our case it is His written word that we carefully study with the Spirit’s enlightening help (1 Cor. 2:12–16).

Matthew 17:14–21; Mark 9:14–29; Luke 9:37–43

Interceding for a Son

Several cases of interceding for family members appear in the gospels—the nobleman, Jairus, the Syro-Phoenician woman, and others. Here is a similar entreaty that Jesus hears soon after He descends from His Transfiguration.

The Request of a Father (14–16)

His submission before Jesus. Mark notes a large crowd thronging around the nine disciples that Jesus and the three were rejoining. Scribes were disputing with the nine. As Jesus approached, people broke from the gathering and were running to greet Him.

One man answered when Jesus asked what the discussion was about (Mark). Luke says that he shouted. Matthew speaks of his submission.

(1) The posture of it. Matthew depicts him “falling on his knees” in a worshipful gesture.

(2) The perception in it. Respect is evident, for to this man Jesus is “Lord” or at least “Sir” (Matt.), and “Teacher” (Mark; Luke).

His seeking of healing. This is obvious in all the accounts.

(1) The desire for mercy (15a). He intercedes for mercy on his son. Luke fills in that he says “my only begotten,” stressing the urgency he feels, and Mark says of the father that “I brought You” this boy, just as Matthew shows he had brought the lad to the nine disciples.

(2) The description of the son. Many details tumble from the distraught father’s lips: the boy is his son, his only son, a lunatic, very ill, characterized by dangerous acts like falling into fire, demon-possessed, sometimes dashed to the ground, given to foaming at the mouth, gritting his teeth, screaming, going into a convulsion, and wasting away.

He sounds like a hopeless case. So far, nobody has had the solution.

(3) The disappointment in the disciples. The evangelists mention that these followers of Jesus were “not able” (lit.) to heal the son by casting out the demon.

The Response of the Lord (17–18)

Jesus answers in four steps.

His criticism of unbelief. He portrays the generation of that day as “unbelieving and perverted.” Even the father is unbelieving, imposing an “if ” of uncertainty on Jesus’ ability (Mark 9:22). The disciples also are impotent due to “littleness” in faith, permitting unbelief its inroads (Matt. 17:20). These are examples of unbelief in various degrees in the people of the time.

The unbelief has shown its face despite Jesus’ presence and His patience in giving much evidence of His identity and ability (17).

His call to bring the son. The father already has the son with him, possibly close behind him. Jesus is asking the man to bring him “to Me” right up close.

His correction of doubt. The interceding parent asks for remedy “if You can do anything . . .” (Mark 9:22). Jesus’ reaction is an exclamation of indignant sarcasm, “‘If You can!’” (Mark 9:23). Though not unkind, it firmly repudiates the hedging that holds back from faith’s optimism. Then in the same breath He gently corrects the father to the right attitude, by faith’s summit: “All things are possible to him who believes.”

The doubt seems to be corrected when the father is tender to learn. He is prompt to cry out his submission to what Jesus said: “I do believe.” And he is humbly open to receive the Lord’s grace, “help my unbelief.”

His cure of the son. Jesus quickly spoke in His authority. He rebuked the demon that possessed the boy, demanding that it come out. As winds and waves were subject to His control, the unclean spirit left, the boy was cured from that hour, and Mark says it did not return to him. It did leave after a final riot, throwing the boy into violent convulsions before fleeing at the word of the great King (cf. James 4:7b).

Jesus, seeing the vacated boy so wrung out that he looked white as a corpse, took his hand and lifted him to his feet.

Now Jesus taught the disciples a secret that was really no secret.

The Reason for the Success (19–21)

The conviction of the disciples. They were smitten with a sense of their own impotency against the backdrop of Jesus’ ability. “Why,” they ask in prayerful concern, “could we not cast it out?”

The condition of the deliverance. Jesus seizes on their teachability to press home two parts of the answer.

(1) The power through faith. It was their smallness of faith that mocked them in their failure. On the other hand, with faith as a grain of a mustard seed—small as so tiny a seed, by comparison with what might result—they shall say to a mountain “move” and it will move. Great power of God will be called into action. Jesus illustrates by two figures, the seed (so small) and the mountain (so large an obstacle) that faith can overcome.

The Teacher would later follow up on such a concept in John 14:12–14. Because He would go to His Father, and His people could pray, asking anything in His name, “greater works than these [of His earthly ministry] shall you do. . . .”

(2) The possibility through faith. Jesus knocks out all limitations: “nothing shall be impossible to you.” The seemingly impossible mountain is Exhibit A of the kind of thing possible.

The channel for such great things. Some uncertainty in lack of early manuscript verification attaches to Matt. 17:21. Jesus qualifies “But this kind does not go out [as the demon here] except by prayer and fasting.” However, in Mark’s parallel passage, 9:29, which is a certain reading, it says that casting out such a demon is not met with ability that is successful, except by prayer. Even to this, many manuscripts add the phrase “and fasting.”

Not long before, Jesus modeled prayer, even far into the morning (Matt. 14:23).

The passage pulsates with principles relevant in prayer.

First, it is right to bring one’s case to the Lord, as this father did— only not after all has failed but before all fails. We often blunder by trying this or that before praying to Him and finding His answer. Second, when followers of the Lord fail to lay hold of the power that prevails, this does not mean that God fails. Too frequently, though, Christ is falsely counted impotent where His people live in weakness. At the same time, it is urgent to take His good name to heart and be instruments He uses to convey what He can do.

Third, faith is a great key to things possible in the will of God: lack of faith, a great reason for failure to see big things happen. Fourth, the truth that all things are possible through faith (Matt. 17:20) needs to be kept yet tempered by insistence that we pray showing submission to God’s will. The issue is put falsely if we only focus on God’s power, and get adrift from His purpose, which is just as important. God has the same power at all times. But He may will to feed five thousand by a miracle, disciples plucking grain while crossing fields, or Ruth working hard in the harvest of Boaz.

The final principle concludes the passage. Believers grasp the victory not by doing everything else except pray (sound familiar?) but by seeing prayer as the main secret. For them it is more than a matter of seeing the role of prayer; it is a life of doing it!

Matthew 17:24–27

Talking to God about Tax

Still by the Sea of Galilee, here at Capernaum, Peter speaks with Jesus about paying the tax to support temple maintenance.

The Crisis about a Tax

Agents, collecting from Jewish males over twenty an annual two-drachma tax (worth two days’ wages), accosted Peter. They were ardent to heap more into the coffers. The tax began in tabernacle days (Ex. 30:13; 38:25–2) and continued in Jewish practice. Does not this prominent disciple’s teacher pay what a Jew faithful to the house of God contributes? The tax agents phrase the issue in a way that calls for a “surely He does” answer.

The Concept of Jesus

Prayer, in essence, now leaps into the spotlight. Peter has answered the tax collectors with a “yes.” Going right into the house where Jesus was, the matter was much on his mind. It was in Jesus’ thought also, as He had looked out at the confrontation, or had seen Peter, as He had seen Nathaniel, even when he was not yet present (John 1:48).

Before Peter broaches the subject, Jesus speaks to him about it. He is driving at the issue of whether He and His men must pay the tax. He poses a question to provoke two answers, as Peter would reflect again on His kingship and the privilege that royalty means for Him and His followers.

Some pay the tax. A principle in some kingdoms is that those who pay taxes are slaves or those captured in war. The king, king’s household, and in some cases the citizens of the empire do not pay the tax. Jesus frames the scenario consistently, too, with the citizens of God’s royal domain living in willing response to His generous grace and not paying Him for privileges.

Sons do not pay the tax. The sons of the empire in this culture are not bound by strict obligation. Rather they act as free citizens. Paul later expands the gracious response of believers to the God to whom they feel allegiance in cheerful giving (2 Cor. 8–9).

Peter’s answer is right on the mark. The kings contemplated collect from strangers. Jesus finishes the idea: sons are free.

The Compliance of Jesus

“But,” the Teacher adds, He chooses to respond to the temple tax in a magnanimous way.

The miracle of the stater. Jesus has Peter go to the sea, cast in a fish hook, and take the first catch he pulls up. A miracle is obvious by several clues: the timing, the exact place of the hook, the “first fish,” the presence of a coin in this particular fish (though it was common for coins at times to be found in a certain kind of fish in this sea), and a coin called a stater, enough to pay the tax for Jesus and Peter. Only One who could control fish of the sea as well as its winds and waves could manage all these details.

The meeting of the standard. A stater was worth four drachmas, sufficient to pay the tax of two drachma each for two people. Jesus, meeting supernatural standards of God’s will, does not shirk from meeting natural standards. The King’s sensitivity to obey, not to be a stumbling-block to those who need to trust God, is a good example for His royal people. They are later counselled to obey the government (Rom. 13:1–7), and avoid any stumbling-block even before others in the professing church (Rom. 14; 1 Cor. 8).

What is the input of prayer principles in this incident? First, as Jesus takes the initiative with Peter to stimulate what he says to Him, God by His Word stirs the sensitive to think and speak in line with His will. Praying tutored by God through Scripture is very important. Second, as Peter’s speaking to Jesus flowed out in obedience before God and men, so should all prayer that is keyed to Christ. Third, talking to the Lord is related here to seeing the miraculous supply He is able to give. May believers take this to heart, and see prayer issue this way, whatever God leads them to undertake.

Matthew 18:1–35; Mark 9:33–50; Luke 9:46–50

Praying about Status with God

Prayer appears three times in Matthew 18 (vv. 1, 19–20, 21), and the other two gospels add a fourth prayer (Mark 9:38–50; Luke 9:49–50). The latter will receive its attention later in the survey of prayers in Luke.

A matter that the disciples quarreled about on the trek from Caesarea Philippi to the house in Capernaum is the subject (Luke). Jesus probes to lay open the issue that they had been so wrought up about (Mark). They apparently had been fussing off at a distance from where He walked, or He had been busy with other things. When Jesus inquires, a deep silence enshrouds their spirits (Mark), but they finally muster confidence to press this burning question. “Who then is greater in the kingdom of heaven?”

The issue and ambitions behind the question would again trigger contention among the disciples later (Matt. 20:20–28).

Chapter 18, one of five lengthy discourses in Matthew’s record, gives facets pertinent to this theme. Jesus answers the curiosity with examples of having status with God by pleasing Him consistently with His own criteria.

The Curiosity about Status (1)

The subject of it. Who then is greater?

The setting for it. “Then” suggests that the curiosity is based on previous input, provoking a conclusion. Several things could have led to the question. (1) Jesus had spoken in His great sermon about being greater in the kingdom (5:19), later of being least in the kingdom (11:11). (2) Jesus had singled out Peter, even promised him keys to the kingdom (16:17–19). To wield keys in a king’s palace was to have position with authority giving access to various rooms. Other things, too, could naturally provoke the curiosity. (3) Three disciples were distinguished in going to the Transfiguration, nine not selected. (4) Conviction is building among the disciples that Jesus is the Messiah (16:16). The three had even heard the Father attest Him (17:5). And Jesus has just given Peter the illustration of a king and his sons. (5) Jesus singled Peter out in providing tax money for Himself and this one disciple.

The Criteria of Status (2–35)

Jesus’answer is delayed only briefly when Peter presses a second question (v. 21). The reply even there is a facet in the same line of reasoning. What Jesus says throughout the chapter is that what pleases God—what gives status with Him, so to speak—is lived out in an attitude honoring His criteria.

In essence neither entrance into nor eminence in the kingdom is due to human greatness. It is a privilege conferred by God’s grace. It is not by people deserving but by their dependence. The quest is not really status by the followers’ worthiness, but submission to His will. At the core is not seeking high achievement, but submitting in a humble, helpless attitude—that is, not grasping for self but giving oneself away to God and to others in ways that please Him.

Pleasing God in humility (2–4). Jesus is answering prayer here, prayer put to Him in the words of a question. He adduces a child as an illustration of this attitude by which God appraises people. His insistence is that even to enter the kingdom “you” (the disciples themselves, as an example) must “turn about,” or “be converted,” changed (Gr. strepho). The change is from being what they were previously to being like children. Jesus’ point is not of being sinless, for children are sinful, but children’s dependence on their parents. Normally, they show in this a certain kind of humility, trustful submission, and readiness to receive.

Mark weaves in the Lord’s abridgement: “If anyone wants to be first, he shall be last of all, and servant of all.” The quickest way up is down; humility in submission, touched with an attitude committed to serve, is in view.

Apparently the same essential spirit (humility) keynoting entrance into the kingdom also characterizes eminence in it (v. 4).

Pleasing God by receptivity (5–14). Not only is such a submissive spirit shown in a change permitting one to enter the kingdom. It is expressed also in receiving another believer, pictured as “one such child,” like the literal child in attitude. The humble person receives the other “upon My name,” or based on Jesus’ will and merit, not with any consideration of human deserving or supposed advantage (cf. John 1:13). In this attitude, one “receives Me,” for to be humbly receptive to Jesus’ values, with sensitivity to Him, reflects receiving Him. A person trusts Him for His will, and counts on His being sufficient, rather than leaning on some other reliance.

Mark and Luke both integrate the idea that in such humble, trustful submission one also receives Him [the Father] who sent Jesus.

In contrast to one who receives a “little one” (a believer in Jesus), one can repel a believer. The opposite of humble submission to Jesus’ interest and pleasure is in view. The offender causes the other person to stumble rather than giving this individual help. It would be more to the guilty one’s advantage that a heavy stone used in milling grain were tied to his neck and the weight drag him to the depth of the sea to drown. This would be a lighter catastrophe than being cast into eternal fire (vv. 8, 9), the utmost “woe” that he can incur (7) as an offender without the humility and submission of one who enters the kingdom. It assumes that a person lacks salvation in the Saviour King.

Jesus pictures the attitude that runs counter to receptivity that pleases God. The contrast is so great between getting into the kingdom and being consigned into eternal fire (punishment). So it is wise to act resolutely. Prevent offenses of a life that leads to “the hell of fire” (v. 9; Mark says “hell” three times). These wrong actions may be by such things as the hand, foot, or eye. Jesus does not advocate self-mutilation; His analogy illustrates the curbing of self-will, of living only for oneself. It is the opposite of being receptive to God. A habit or trend of not receiving Jesus (5) but offending Him is not genuinely of faith responding to grace, and does not lead to entering the kingdom (cf. Gal. 5:21; Eph. 5:5–7).

Receptivity that will prize, not despise, the Christ or the Father shows in discipline not to despise one of their believers (10). Good angels who ministers to believers (Heb. 1:14), as they do often in the scriptural, covenant purposes of God (Gen. 28:11ff. forward), continually behold the face of Jesus’ Father. This focus in Matthew 18:10 suggests that the Father receives the believers these angels represent as well. So the idea is to do what the Father does. Receive them, do not repel or work to ruin them!

Jesus further emphasizes the Father’s will to receive those of faith. He does this by picturing a shepherd seeking out one sheep that has strayed away from the other ninety-nine in a flock. The shepherd’s attitude on recovering the lost one is to rejoice, a spirit so sharply different from a self-serving stance that would let the lost perish. The searching analogy involves the eye that watches to rescue, the feet that “go,” and the hand that leads the erring one home. All unselfishly show receptivity to the Father’s will, a criterion that pleases Him.

Pleasing God in discipline (15–20). Discipline over oneself as a humble, receptive servant fittingly leads to discipline over others. Searching out a sheep, which illustrates a person, flows right into seeking a so-called “little one” or “brother” who is in sin, aiming at winning him to fellowship with God’s people. The sinning one who is reproved may be a person who “listens” or “does not listen.”

If he listens in a spirit of repentance, forgiveness and a relevant procedure can ensue for his ongoing acceptance among believers. But if the one out of harmony refuses to have fellowship with one who seeks a way to “receive” him (v. 5), the order of discipline shifts into a second step, with two more believers joining the reconciler to convince the guilty one. This is sensitive to God’s will about having two or three witnesses (Deut. 19:15). Rebuff even at this step necessitates still a third stage, the rejecter’s case going before the entire church. Should rejection meet the church’s effort to provide a way of receptivity based “upon” the name of Christ (v. 5), it is clearly evident that the offender is rejecting Christ Himself. Sadly, God’s people then move to a fourth phase, regarding the opposed person not to be in the membership of Christ, just like an unsaved Gentile or a Roman tax-gatherer.

This discipline, when done upon the name of Christ (5), pursuing the will of the Father (14), is not merely a human project carried out (18). It is God’s heavenly will fulfilled on earth (Matt. 6:10). For those representing Christ in truth, “whatever you shall [future tense] bind [prohibit] on earth shall have been bound [future perfect passive, by God] in heaven; and whatever you loose [future tense; permit] shall have been loosed [future perfect passive, by God] in heaven.”

The humbly receptive, who please God in such discipline, can bear the matter to Him in prayer, seeking His will (19). Jesus means this truth also in principle to cover the general sweep of prayer needs, not just a case of discipline. For He defines, “about anything that they may ask.” Two believers are to agree about the matter that they ask. Jesus’ pledge is that what is requested shall be done from His Father in heaven. This assurance accords with the King’s promises elsewhere (7:7–8; 21:22; John 15:7).

The prayer certainty of verse 19 comes from God in heaven, just as Christ’s kingdom is that of heaven (1, 3, 4). And also the will that matters is of heaven (14), and the transaction that Christ’s servants rightly prohibit or permit on earth enacts what God wills from heaven (18; 6:10). Later in 2 Corinthians 5, Paul clarifies that God’s valid witnesses on earth are “ambassadors for Christ” who appeal to others to be reconciled with God. He also saw his case as one in which “Christ speaks in me” (2 Cor. 13:3).

Verse 20 is introduced by an explanation (“for”) of the prayer confidence that can cheer believers carrying out true church ministry. For the Father’s heavenly will is so much Christ’s will that the prayer can procede on the reality that where two or three gather “in [or toward] My name, there I am in their midst.” Prayer aimed at honoring God’s plan is guaranteed Christ’s presence. He would say at the end of Matthew’s gospel, in relation to heaven’s will, the Great Commission, “I am with you always, until the end of the age.”

Did Paul have essentially this Presence in view in his prayer passage (Phil. 4:5–7)? “The Lord is near. Do not be anxious about anything [note Matt. 18:19; cf. Luke 18:1; 1 Pet. 5:7], but in everything by prayer and thanksgiving, with thanksgiving, let your requests be made known to God. . . .”

Pleasing God in forgiveness. Some people put themselves outside forgiveness (15–17). Those who deal faithfully for God in such cases do the will of the God who does not have fellowship with these rejecters. But then Peter, sensitive to the drift of things, thinks of the need to forgive his spiritual brother. How far is a person to go in this?

(1) The asking about forgiveness (21). What Peter says to the “Lord” is prayer. He puts Jesus’ encouragement for prayer into immediate effect to the Lord who is present! He asks if he is to forgive up to seven times, for seven can be a number denoting completeness in Scripture (Ps. 119:164). Peter has extended forgiveness right out to his magnanimous limit.

(2) The answer about forgiveness (22–35). Jesus naturally answers the prayer by His own will, “I . . . say.” His will is the same as that of heaven, of the Father (19–20; John 5:19, 30; Heb. 10:9).

Three points unfold in Jesus’ prayer answer.

First is the principle (22). It is not forgive seven times, but seventy-seven times (cf. Gen. 4:24)! The phrase is more normally rendered this way rather than seventy times seven. One is not to keep tabs on times he forgives and not go beyond his limit, but leave this openended, unlimited.

Second is the parable (23–34). Jesus describes a man who gains a king’s forgiveness for a staggering debt when he pleads for it. Spared by such bounty, the man then refuses to forgive a man owing him a paltry sum by contrast. The difference is between being pardoned a debt of $10 million, and clutching for a man’s blood because of $18!

Third is the point (35). Jesus goes right to the lesson, “So shall My heavenly Father also do to you. . . .” God the Father will do likewise to “each of you” who does not forgive his brother from the heart.

The conclusion is not that God will revoke a forgiven person’s salvation, casting this one at last into eternal punishment (cf. 32–34). Jesus is the deliverer from sin, not man himself by his works (Matt. 1:21). He gives the gift of eternal life, and those He has saved will never, ever perish (John 10:28; cf. 6:37–41). Would God Himself be less forgiving then Jesus teaches Peter to be—Peter unlimited, God limited? Warning in the context, such as of eternal fire, is not because the genuinely saved can fall into this but because they minister in a world, often one professing to know God, where they must warn of a danger. Many passages convey that those who surely are the Lord’s will continue following and hear His voice (John 10:27). But suppose a person steels himself, continuing to be unwilling to forgive, and does not repent. This may eventually show that genuine salvation does not appear to be present, emerging in its authentic fruit.

Matthew 18, then, is about pleasing God and having a status He approves. A prayer question in curiosity about who is greater in pleasing Him receives Jesus’ answer in criteria of pleasing Him. These flow in attitudes of humility, receptivity, discipline, and forgiveness.

The prayer principles beckon prominently. First, it seems natural for believers to pray asking about how God rates people. But they are to view what pleases Him as He assesses it in them, in a servant’s attitude. This is to be humble, dependent on and receptive to Him, prizing His will in self-control and disciplining others, and forgiveness. Second, it can enhance spiritual health to ask a question in prayer. This is providing that we are teachable to heed God’s Word as it answers, then honor it.

Third, biblical prayer is not in isolation as one thing listed among spiritual disciplines, but a key force interrelating with every facet of life. Fourth, in all we do for Christ on earth, we can ask what is relevant to doing that and gain God’s pertinent answer as to heaven’s will. Fifth, seeking God’s will can be private where the matter is private, but if it is public, we should pray also with others who share the concern. Sixth, we can thank the Lord Jesus that when we pray seeking His will, He is right there with us.

Seventh, we may, like Peter, ask the Lord for input about matters to please Him. Who is the most interested? But we ought also to be prepared to receive His light by His Word, even if it corrects our limited concept. Even in Peter’s day, believers had the Old Testament. Today Christians have the entire Word with prayer answers such as how far to forgive, and everything else that is vital to please Him (2 Pet. 1:4).

Matt 19:1–12; Mark 10:1–12

Speaking to God about Divorce

Talking to the Lord occurs three times here, coming from enemies (v. 3), enemies again (7), then disciples (10). The interest relates to divorce. How many have asked the Lord about this subject, crying out in concern from many angles?

The Area (1–2)

Jesus moves to Perea, a region west of the Jordan between the Sea of Galilee and the Dead Sea. He continues healing the needy among large crowds.

The First Angle (3)

Pharisees plot to entrap Jesus as they had done earlier (16:1, etc.). If they can show that He is out of step with the law so revered in Jewry, they can sabotage His credibility.

They ask if it is lawful for a husband to divorce his wife for any cause.

The Frank Answer (4–6)

Mark shows that Jesus first had those quizzing Him include in their words what Moses commanded. In this way He would let them expose that what they asked was a spin-off from Moses writing of a case where a man put away his wife (Deut. 24:1–4). This query is relevant against the background of two popular Jewish views by honored teachers at the time. Both interpret Deuteronomy 24:1–4, where Moses made provision to address the case of a man putting away his wife. Rabbi Hillel permits divorce for trivial things—for example, if the wife burns the bread, or the husband finds a woman more provocative to his eyes. Rabbi Shammai has a tighter view, allowing divorce only in a case of a partner committing adultery.

Jesus initially answers right out of Scripture, going back to the beginning, even before Moses’ words in Deuteronomy 24. In contrast to divorcing for any cause, God’s Word from the outset upholds an ideal marriage, a union for unity, one man and one woman, free of divorce. He emphasizes God’s creation of male and female (Gen. 1:27) so that the two were distinct and suited to complement one another (2:24). That passage speaks of the man’s cleaving to his wife, the companionship the two share as “one flesh,” God’s commitment to the marriage (He joined them), and the continuation of the union (“Let no one separate”).

Their Second Angle (7)

Now that Jesus has set Deuteronomy 24 in the larger context of a prior ideal, the questioners want to know, “Why then did Moses command to give her a certificate and divorce her?” In relation to Hillel and Shammai, where will Jesus come down on the issue?

His Further Answer (8–9)

It appears to the Pharisees that they are about to catch Jesus in their trap. If no divorce occurs, as God originally idealized, how can Moses’ later command harmonize with that?

When Jesus answers, He sidesteps the trap by reconciling matters easily. Moses did not require divorce; divorce was not an option Moses was driven to sanction outright; he only made provision that permitted divorce when it erupted because of the hardness of the human heart as sin occurred; but from the beginning no divorce was God’s ideal, and this remained intact. Rather than angling to find a way to duck out of marriage, God’s blueprint was to regard the relationship as a union for unity not to be violated.

Now Jesus shows consistency betweem a right view of Moses and His own input. Whoever divorces his wife, except in a case of porneia, and marries another woman commits adultery. Those who have studied this “exception clause” have divided into many views, and this has fostered much debate. The disagreement concerns a valid ground or no ground for divorce, the meaning of porneia, and whether divorce has a legitimate ground but getting remarried is not an option.

Some see porneia as referring only to sexual unfaithfulness of a woman during the initial Jewish betrothal period. One case of this is that of Joseph. He at first suspected Mary must have been unfaithful when she was found with child who was not his own (Matt. 1). In this, Jewish law regarded him as already the husband, and he could have a bill drawn up to divorce the “wife.” But the two had not yet begun to live together, and had not sexually sealed their union.

But there appears to be another, more probable view. The porneia is a fleshly act with an outside party, violating sanctity of the couple’s proper “one flesh” sexual relation. The word is distinct from the term at the end of verse 9, moicheia, “adultery,” in being used for a broader sweep of possible sexual promiscuity. It can refer to sin in the unmarried state, or between a married person and an unmarried, or a married person with a person married to someone else. It is a broader term than moicheia in that it covers various impure acts that are distortions against marital fidelity. When any such porneia (infidelity) violates the marital bond, it becomes a valid ground for divorce, not required (cf. Hosea 3), but permitted. God’s ideal of marriage in Genesis 2:24 as a union for unity remains.

In an analogous case, God had divorced Israel because the nation was guilty of infidelity (Jer. 3:8); the cleavage was brought about by Israel’s spiritual adultery distorting the relationship, even though God Himself is free of any unfaithfulness and hates divorce that men illegitimately enter into (Mal. 2:16). Even in Deuteronomy 24, Moses does not require or prefer divorce, but does make provision to cover the sad reality when distorting sin does intrude as its prompting cause.

The reason a husband gives for divorce in Deuteronomy 24 is that he has detected some “indecent thing” (ervah) in the wife. The same, full phrase appears elsewhere only once (Deut. 23:14), describing a filthy act, that of not decently covering human excrement. Stench, stepping in the mess, disease, and other harms could result. The word ervah, when used alone, appears rather frequently to refer to indecent exposure of the body (Gen. 9:22–23; Ex. 20:26; Lam. 1:8; Ezek. 16:36–37). Today this may be depicted by such terms as “flashing.” And the word is used to refer to illicit sexual intercourse (Lev. 18).

The husband in Deuteronomy 24 charges the wife with some indecency, possibly ludicrous filth, indecent exhibitionism, or some other shameful habit insisted on from pagan habit, or from perverse sinful nature.

The “indecent thing” is not adultery, since the husband puts the wife away instead of her being put to death as a case of adultery specifies (Lev. 20:10). Whatever the meaning of the uncertain phrase in Deuteronomy 24, Moses gives an opening to opt for a divorce, though not requiring it. Mark’s wording viewing Deuteronomy 24 as involving a command probably means not a command in the normal sense but what is a part of Mosaic regulation seeking human benefit. Jesus’ words in Mark 10:5 clarify that Moses’ words were a concession due to man’s sin, not a command in the strict sense for what a man must do.

Jesus does not agree with Hillel’s frivolous, loose view. He also differs from Shammai’s view, which took Deuteronomy 24 as a case of adultery, and commanding divorce for adultery. Jesus does not command divorce, but permits it in a case where the ground, infidelity, drives an awful distortion against the marriage’s sexual integrity.

That the Matthew 19 case which Jesus describes is not the kind in Matthew 1 seems reasonable. Matthew 1 refers to unfaithfulness before those in a marriage contract have sealed the sexual union. Matthew 19 deals with a normal, already sexually consummated marriage. Jesus has prefaced such a union by the fact that it is the “one flesh” kind (v. 3). He even has reiterated this by referring to “one flesh” in Genesis 2:24, surely a full, consummated union by husband and wife. That is different from Matthew 1.

What of remarriage? Where the marital bond has been broken, and divorce can validly pertain, remarriage (a new union) is presupposed as possible without taint. Many oppose this, as the Roman Catholic church and some evangelicals. But many see that the grammar plausibly has the exception clause modify the second verb “marry another” along with the first, “put away” (so A. T. Robertson, Word Pictures in the New Testament, I, p. 115; Craig Blomberg, Matthew, New American Commentary; and John Murray, Divorce, pp. 17–18).

While Matthew focuses only on a case where the husband puts his partner away, suiting his Jewish audience, Mark in writing primarily to Romans adds Jesus’ words about the wife. She, by the same principle, commits adultery against the union if she puts away her husband and marries another man. In this she apparently violates a still existing bond by engaging in a new sexual union. Luke 16:18 even shows that a third party who marries a wife put away when the marriage bond is still intact also intrudes and violates that bond by his adultery.

The Anxiety over This (10)

Nothing further in this episode is recorded of the Pharisees, but one thing is obvious: Jesus passed their “test.” It is the disciples who react to Jesus’ concept, showing anxiety over His high ideal. If a husband’s union with his wife is like this—only one ground can allow divorce—it is better not to marry, run a risk, and so limit oneself.

The Finishing Answer (11–12)

Jesus shines His light to calm the anxiety.

Discernment fitting the case. What the disciples just said is not a principle by which all men can live. Only those to whom it is given can rightly apply it. So, quite fairly, a man must act as is fitting to his own case. This is clear in verse 11 and at the end of verse 12.

Distinctions in the cases. Jesus exhibits three examples of reasons men can be satisfied when it is a wise course not to marry.

(1) Congenital. Some are eunuchs from birth, physically unable to seal a marriage in a physical, sexual sense.

(2) Castration. Others had their ability to consummate a sexual union removed by men.

(3) Concentration. These have expressly opted to be single, keeping more free to do kingdom ministry. Paul supplements this. God gifts certain people to be adequate without sexual fulfillment, remaining single (1 Cor. 7:7). He also notes the liberty singleness permits to pursue spiritual ministry, without having to devote attention to meet a partner’s needs.

Jesus’ answer to the disciples is clear as verse 12 ends. They need not feel anxiety, supposing the marriage ideal too lofty; the right attitude is acceptance of the differing path God permits to each in His wise providence and purpose.

Speaking to the Lord in the three instances suggests principles for prayer. First, it can be right to ask questions, for these provoke some of the best teaching from the Lord. Yet the inquiring should not be antagonistic (preying), but amiable (praying sincerely). Second, encouragement occurs, for asking can lead to rich meditation to be enlightened by God’s Word—in the present case, in Genesis and Deuteronomy.

Third, it turns out to be a benefit to ask for light. Those who pray clinging to the wrong view need the right perspective from the right source. The Pharisees could have benefitted (Prov. 1:5a), but probably hardened themselves; the receptive can profit. Fourth, prayer is a key to seeing and prizing God’s will, not following some current teacher whose slant may be askew, or some erroneous teaching on a Bible passage.

Fifth, what we learn from prayer and Scripture as God’s ideal, we should cherish—as here, on faithfulness to the partner in marriage. Sixth, ideas that we affirm to the Lord may be misguided, as the disciples’ concept was, so it is wise to let His Word teach us different parts in an overall picture, not maintain a closed-minded fixation on one conclusion about things. Seventh, God’s Word tutoring us in prayer has a way of summoning us to accept truth that counts for His kingdom.

Matthew 19:13–15; Mark 10:13–16; Luke 18:15–17

Praying for Children

Children’s welcome place in proper prayer has a modeling from Jesus.

The Bringing of Children (13a)

The reason. Those who brought the children, probably parents, came urged by two motivations. They sought Jesus’ identification with them (“lay His hands on them”) and His intercession for them (“pray”).

The vast focus on adults in Jesus’ ministry may have caused some to wonder about His interest in children. Yet He had given illustrations of the heavenly Father and His children (Matt. 6:9–12), and the Father as better than human fathers doing good for their children (7:9–11). It was natural to bring children to receive His blessing.

The rebuke. A stream of rebukes met the visitors from the disciples (cf. Luke, “began rebuking them”). The twelve possibly underrated children, and brushed them off as interfering with important things. Jesus had been addressing momentous issues, such as divorce and remarriage, and before these (in Luke) cleansing ten lepers (17:11–21), His future coming (vv. 22–37), prayer for justice (18:1–8), and being justified (9–14). How could Jesus be bothered with a “trivial” matter? Of course, really, it was not trivial at all.

His Blessing the Children (14–15)

His answer to the rebuke. Jesus links three things.

(1) His prohibition. His counsel is firm. Do not hinder the children from coming.

(2) His permission. He obviously permits, even puts out the welcome mat for the children. He opens the door, giving access to come into His hospitality (cf. Matt. 7:7–11)!

(3) His picture. Jesus explains (note “for”) the other two points. The way is clear for the children, because in His values the kingdom of heaven that He offers belongs to such as these. When they come not opposing but receiving Him, and dependent on Him, they are a picture of people drawing near to Him. Jesus reaffirms the receptivity and dependence that He illustrated by children in Matthew 18:1–4 (cf. 10:40). One is easily reminded of “if his son ask bread” (7:8–11). Luke includes a reminder recalling Matthew 18, “whoever does not receive the kingdom of God like a child shall not enter it at all.”

Seeing things in this light would have the disciples swallowing hard, yet tender before the Lord in a greater humility. Being hospitable to the visitors, not keeping them at a distance, would be natural.

His answer to the request. Matthew’s account reports two emphases.

(1) The statement about laying on of hands. Jesus carries out what the parents sought.

(2) The silence about prayer. Matthew had written Jesus’ prayer as part of the motive. Now he does not say that Jesus did pray for the children, only that He departed. He reasonably assumes the prayer with the laying on of hands. Mark verifies that He prays. Jesus not only took them in His arms, a gesture of loving welcome; His answer was that He also began blessing them, along with laying His hands on them. The purity of this loving gesture showed identification with them as well as endorsement of their importance and need.

As when He blessed the seven loaves and two fish, Jesus’ blessing could include different aspects of prayer. One would be thanksgiving for God’s gift of children (Ps. 127:3), affirmation of the blessedess Jesus wishes upon them, and the benefit it is from God to have them (127:5). He could also affirm blessedness to those who fear the Lord (128:4). The prayer even could entail intercession for the children, that they will prize the way of faith.

Principles of prayer are pointed. A leading ideal is having Jesus Himself praying with regard to the children. This is cogent since much in His ministry so far attests the power this One experiences in prayer. For any believer, whose receptive spirit Jesus pictures, the Savior carries on intercession (John 17; Rom. 8:34; Heb. 7:25). Second, the Lord praying over children models a passion that can be aflame again in His praying followers. They, too, can intercede for children. They could ask God that from a child a person would be saved, know the Scriptures, and continue in them (cf. 2 Tim. 3:14– 17). Third, those who share the values that were aglow in Jesus, as in prayer for children, will welcome them to kingdom blessings, not wave them away. Finding ways to turn them to Him, not turn them off from Him or just neglect them, is the spirit of Jesus.

Matthew 19:16–30; Mark 10:17–31; Luke 18:18–30

Praying about Earning Eternal Life

God gives eternal life, His sheer gift. But men often talk to Him as if He deals it out for a performance good enough to pay for it or keep it safe. Here, Jesus meets a man who talks with Him along this line. As this interview ends, the thrust of what is in the air prompts the disciples to speak with Him about who then can be saved.

The Scripture Context for the Question

Prayer in the form of a question, which has been frequent in Jesus’ ministry, prepares for this aspect of approaching Him in the present case. Not only prayer but the prevalence of the belief that works secure salvation provide a background for the scene (cf. John 6:28– 29; Rom. 10:2–3).

The Inquiry about the Way (16)

Still in Perea, Jesus saw a man running up to Him (Mark), a ruler (Luke). In all the three gospels’ portrayals, the man presses a question. Mark notes that the newcomer knelt before the Messiah to ask it. Matthew bears down on the man’s issue, “what good thing shall I do that I may obtain eternal life?”

The Exchange about the Way (17–22)

Jesus’ questions. He places a focus on two things. First, He queries why the man is asking Him about what is good, so that He can draw attention to only One being wholly good, God. Others are not good, and as Paul will say later they come short of God’s glory (Rom. 3:23). The man addresses Jesus as “Good Teacher” (Mark; Luke), and probes to hear spelled out the “good” thing he must do to merit life. Does he come to “Me,” Jesus is pressing, because he sees “Me” as God, having come in faith to this conviction?

That concept of Jesus would be crucial for having eternal life (John 20:30–31).

Second, Jesus counsels, if the man really is absorbed with entering into life, let him keep the commandments. He is urging the visitor toward the conclusion of desperation that this effort, which cannot avail, should bring a person to realize. After all the doing to deserve, he can still feel a gnawing lack (20).

The man’s question. He asks which commands a person needs to obey to gain this prize.

Jesus’ focus on the ten. The Lord gives representative commands from the ten. Already in His Sermon on the Mount, He had taught that anger festering in the heart is the root essence of murder, and sexual lust within is the essence of being already guilty of adultery. The ruler might quickly realize he was deep in transgression if he perceived things according to truth (cf. Rom. 3:23). Jesus has shown Jewish guilt in deceitful evasion so as not to honor father and mother (Matt. 15). The inquirer would possibly fail here, too. And the command to love one’s neighbor as himself should confront him with how far short he had been from such love.

Yet so far the man is smugly unconvicted.

The question about lack. Again this is speaking to the Lord, prayer of a sort. The ruler makes a claim to have obeyed all these things; Mark and Luke fill in the sweeping span, “from my youth.” Falsely proud, he is not convicted as he ought to be. He self-righteously discerns no need to repent, at least from Jesus’ words.

Yet he utters a conviction of another kind, put in a question. “What am I still lacking?” His focus is on his own doing as in saying, “What further work must I perform?” He is caught up in a mania of meriting, not a conviction of guilt and utter need for God’s gift (cf. Rom. 10:2–4).

Jesus’ focus on possessions. Jesus switches the attention from performance in the commandments to possessions a person can use to show compassion. He now is piercing right to the heart of the ruler’s trust—in things he called his own, not in God. Jesus is pointing him to a fork in the road where he must humble himself in a decision about what he will trust—not His doing, and not His possessions, but the Lord.

Jesus puts His finger on the man’s treasure, his god. He says, “go, sell all you own, give to the poor, and you will have treasure in heaven, and come, follow Me.” Will he capitulate to treasure in God, or cling to treasure in his accumulation, a bubble that will burst? Jesus asks the question not to agree that salvation is by works, for salvation is always a gift (John 1:12; 3:36; 10:28). He asks it to bring the man to the end of himself, if he would cast himself on Him.

The grief over possessions. In his moment of truth, the ruler becomes downcast, and makes clear his choice. He clutches his possessions, valuing them above the Possession worth more than all. Jesus and the disciples watch him go away grieved.

The Instruction to the Disciples (23–26)

His comments on the difficulty of the rich. Jesus fixes His eyes on the man. “How hard it is for those who are wealthy to enter the kingdom of God!” (Luke) It is hard to pry their trust off of things, and trust God. Jesus has found a way to expose the man’s heart in its moment at a crossroad of choice. He even uses an analogy, picturing the difficulty of a camel (so large) squeezing through the eye of a needle (so small). Likewise it is hard for a rich man to enter the kingdom. As the illustration has behind it what a person of wealth so normally is attracted to depend upon, the comparison portrays an impossibility.

Their concern over salvation. If it is so impossible to enter the kingdom, which the disciples equate with being saved, “Then who can be saved?”

His clarification about salvation. Being saved is impossible with men in view of their trust in things, themselves, their connections, or their works. But with God, who gives as His gift and draws men (cf. John 6:44, 65), all things within His will are possible.

Now prayer crops up again, this time on Peter’s lips.

The Inquiry of Peter (27–30)

His anxiety over reward. The words of Jesus about one’s choice as to possessions lingered in the disciple’s mind. So it was natural to react with his logic. The disciples had done what the ruler did not do—leave everything precious and follow Jesus. What then would they receive, in contrast to the ruler who walked away from blessing?

Jesus does not chide or rebuke Peter as he had often done with the disciples. He answers as if the question itself is valid, giving a straight-forward assurance.

Jesus’ assurance about reward. This answer to prayer moves in three steps.

(1) To specific followers (28). “You,” the twelve, at the time the Son of Man will sit on the throne of His glory, will also sit on twelve thrones judging Israel’s twelve tribes. This marks out a reward of authority in delegated positions in the Messianic Kingdom, fitting for the twelve. The glorious throne is that of the second coming in 16:27f., the glory the full display (24:29–31), pictured in advance in the Transfiguration (17:1–9).

(2) To all genuine followers (29). Now assurance of reward embraces “everyone,” a far wider vista than the twelve. The promise is to those who have done what the rich ruler could not find within himself to do. They have left possessions or precious loved ones for a cause even more valuable. They have done it “for My name’s sake” (Matt.), “My sake and for the gospel’s sake” (Mark), “the sake of the kingdom of God” (Luke). Jesus no doubt spoke all three, all as a unity. The cause of the King Himself is the cause of the gospel (good news of salvation), this for the sake of the kingdom (furnishing subjects who give allegiance to the King, living by His gospel values).

The reward itself, Jesus conceives, is of superlative value, “many times as much” (some manuscripts say a hundredfold). This is in contrast to the precious people and things followers of Jesus have left in counting Him and His will more precious. Mark and Luke both show that the reward is both present (this life) and future (the life to come). In the present, it is in what counts for spiritual purposes, not simply temporal— homes used for His gospel, enterprises (farms, etc.) devoted to serve God’s will, and members of God’s family laboring to promote His ends. Beyond the present life, the reward is even more mind-boggling. It is inherited in terms of eternal life possessed in its ultimate thrust. This goes infinitely beyond all forsaking of what is precious. It points out that the sphere of reward is worth it all to a degree greater than the disciple is able to imagine (cf. 1 Cor. 2:9).

Mark sounds a somber note. The life “for My sake” that is assured of reward is along a pathway of peril the followers risk, that is, “along with persecutions.” Viewed in the perspective of how wonderful the reward is, this jeopardy should not daunt Jesus’ people. Paul would say that difficulties now are not worthy to be compared with the eternal weight of glory (2 Cor. 4:17f.).

Now it is time to sum up principles in the chapter’s third case of speaking to the Lord. God will always have those see, who ask about earning eternal life, that earning is impossible. Life is possible only as God’s gift. Second, as Jesus reasoned with the man by the Scripture, God witnesses from Scripture to any who figure one way or another to author their own salvation. They will be wise to listen and learn from Him!

Third, Jesus does not fault a believer for asking about reward, which is finally eternal life. He does want it seen with inner eyes purely fixed on true values. Reward fits in a composite picture. This includes counting His values far more precious than all, acting resolutely for His sake, facing up to opposition in willing devotion, and keeping the conviction clear that the value He assures cannot fail. When a believer prays to the Lord, what answer could be greater?

Matthew 20:20–28

Asking Places of Honor

After talking of reward with the rich ruler and even with the twelve who would sit on thrones, Jesus pictures reward in a parable (20:1–16). Then He stresses His approaching death, yet triumph in rising. In this flow the mother of the two sons of Zebedee, and these two themselves request thrones of special honor for them in His kingdom. Jesus sets reward in two perspectives, heaven’s (God’s view of things) and earth’s (caring service, exemplified in His work to help two blind men).

The words of ambition to gain superior reward are a kind of prayer, even if voiced to God when He is present on earth. So is the desperate entreaty by the blind. In a thematic way, the parable on reward prepares naturally for the episodes of speaking to the Lord.

The Sovereignty that Decides Reward (1–16)

How the Lord sees reward as eternal life (19:30) is comparable to the way a landowner decided compensation for five groups of workers. He agreed on a denarius as the day’s remuneration for some who worked for him all day. He told later laborers whom he brought into his vineyard he would deal to them the remuneration that was “right.” So, workers served for five differing lengths of time, from early morning, 9 a.m., noon, 3 p.m., and 5 p.m. At day’s end, 6 p.m., the landowner paid the one-hour people a denarius, and gave this same amount to all.

When the all-day shift questioned the fairness, comparing one hour with all day, the landowner justified the same boon. What he paid was what was his will with what was his own, and out of his goodness. The all-day people received what they had agreed would be good, the owner did what was right, and those who worked a shorter time were treated generously.

God’s sovereign, kingly right to do His will and show His generous goodness is the point. In relation to eternal life as the general, same reward (19:30) for all believers, God is generous in having the same blessed bounty for all. The story pictures this. Viewing kingdom life as from His prerogative to decide and His grace, recipients should be satisfied.

Strictly seen, reward as the sphere and bounty of eternal life is of grace. Those who are engaged in serving the Lord never actually and strictly earn the life. They only express the life, a gift when received (John 10:28; Rom. 6:23; Eph. 2:8–9), a gift lived out in fruit showing its quality, as a grapevine has fruit of its own nature (John 15:4–8), and a gift in the future consummative blessedness (Matt. 19:30; Rom. 6:22).

The Spirit that Desires Reward (17–23)

A request to gain superior reward comes soon after a parable in which men seek superior distinction. The similarity relating to reward is striking.

The pathway to reward (17–19). Jesus tells His disciples that in His case the path is one of sacrifice—arrest, condemnation, mistreatment, crucifixion. However, the path does not finally stop in death; it extends on after He rises, alive forevermore, triumphing to go on to kingly glory.

The plea for reward (20–23). This comes from Salome, wife of the fisherman Zebedee (Matt. 27:56; Mark 15:40), and the couple’s sons James and John (Matt. 4:21). Mother and sons were in on the request as Jesus realizes in turning to the two men (Matt. 20:22). Mark refers only to the two; they presumably kept at the plea to capitalize on the mother’s initial appeal.

What the trio is “pulling strings” to secure are the two highest places of honor (right and left) next to the King. The bold request is based on ignorance of God’s ways (22); it also betrays pride in manipulative self-exaltation. Luke 22:24–30 recounts such a jockeying for greatness that surfaces among the disciples even later.

The preparation for it. Jesus sought to make clear that a person does not gain the automatic honor that grandiose thinking fantasizes. The pathway to kingdom glory is not secured by self-made “presto” plans. It is a path, for King and subjects, entailing suffering. Are the disciples (“you,” plural) able to drink the cup, picturing suffering (Ps. 75:8), that Jesus is soon to experience? When James and John fancy in cocksure bravado that they are able, they are like Peter who would get carried away with big talk later before he denied Jesus. They tip their hand that they do not know what they are asking.

The “cup” of suffering just ahead is only a taste of what is on the pathway, which the disciples do not know. True, they will drink of Jesus’ cup—face persecutions for His sake on the way of reward (Mark 10:30). But distinction with Him, the King, is not His now to assign. In His humiliation He is subordinate to the Father, having come to do His will. The Father holds the decision about these who ask at the moment; later He will commit all authority to Christ (Matt. 28:18ff.).

Jesus does appear to assume that there will be positions in the kingdom (cf. 19:28). He highlights who has the prerogative, “it is for those for whom it has been prepared by My Father.”

The Servanthood that Defines the Reward (24–34)

Jesus’ focus on His own approaching suffering has prefaced the request; now a focus on His disciples’ servant status puts the path to reward in this light.

The essence (24–27). The indignation the ten disciples feel toward the “better-than-thou” brothers leads to an illustration about humility. Gentile rulers throw their weight around in lording it over those under them. But in sharp contrast, followers of the King are not to act like this. Greatness is measured by being a servant to all (Mark). The quickest way up is down, in humble service.

The example (20–28). Jesus is the model after which to pattern oneself.

(1) The concept in Him. He says that the principle for their way to reward is “just as” He exhibits. He, the Son of Man, did not come to be served, but to serve, and to give His life a ransom for many. Later, He would say of His own example, “I am among you as one who serves” (Luke 22:27).

(2) The case seen in Him. Right after this, Jesus shows this is not just “talk” but “walk.” Two blind men on the outskirts of Jericho hear that Jesus is passing. They cry out, showing they recognize Him as the Messiah, “Lord” and “Son of David.” Their words to Him plead for mercy with a view to giving them sight. Bartimaeus is singled out in Mark, probably as the more intense of the two.

Jesus did show mercy to the one and to the other. Some among the throng tried to hush the pair, but the men persevered to secure the answer. Jesus stopped and called them, reasonably one (as Mark; Luke), then the other, focusing individual attention. Both made their petition specific, stating it as an affirmation, that they wanted their eyes opened. Jesus reached, touched their eyes, and a miracle of sight was immediate for both.

The petition akin to prayer led on, after the gift of sight, to one of the men praising God, as Luke records. This probably was true of both, though we are not told. Those in the crowd saw the miracle and its results and praised God as well.

Principles of talking to God in Matt. 20 and its parallels are evident. First, God does have the sovereign prerogative and the goodness to decide reward equitably. He has the right, and He will be right. Second, everyone in the kingdom will, in one sense, have the same reward—that is, as relates to general blessedness (kingdom, eternal life, salvation, treasure in heaven). Enjoying what is in the one sense the same sphere of bounty, the different believers there, in a way compatible, can still have specific degrees (roles, gradations, stations, distinctions) of reward. These variations can differ, synchronizing within a common, overall sphere in which all share so many blessings that are the same. Other passages appear to teach individual levels of particular reward decided harmoniously in God’s wise equity (Luke 19:12–27; 1 Cor. 3:8, 12–15; Eph. 6:8).

Third, it is good to have the hope of glory as a “Sonburst” in the heart, but also good to face realistically the suffering on the path leading there. Because Jesus suffered on the cross to earn the way in for them, the suffering of His followers is not to earn the kingdom. Rather it is to express their servant love committed to the King. God puts no cost on entering the kingdom, but lets His servants gladly reflect (pay) a price of loving gratitude in showing what they think of Him and His values.

Fourth, it is crass self-conceit to fondle the ambition of being better in the kingdom than others. The true attitude desires not to be high, above others, but to be great as a servant doing what pleases God and helps others. This, it turns out, is the way God will credit with honor, whatever the positions He thinks are rightly adapted to suit each case.

Fifth, Jesus is always the perfect example of loving servant life. He goes to the cross before He wears the crown; He draws near to people like these pleading blind men, before the cross and after. His example leaves its essence, which answers much prayer with the yearning, “All servants, be like Me.”

Matthew 21:1–11, 14–17; Mark 11:1–11;

Luke 19:29–44; John 12:12–19

Praise as the King Enters

Jesus had made a forecast to His disciples of His death and resurrection at Jerusalem (16:21–26, etc.). Now events move swiftly to fulfill His words as He enters the city. In the sequence of episodes, prayer appears often, as here in praise to God.

His Securing a Donkey (21:1–7)

Two disciples follow Jesus’ directions to bring a donkey on which He is to ride.

His Significance in This

Jesus deliberately does what fulfills prophecy of Israel’s awaited one coming as King on a donkey (Isa. 2:11; Zech. 9:9).

The Speaking in Praise (8–9, 14–15)

Now speaking to God in the aspect of praise is what fits the scene. When Jesus rides into Jerusalem and shortly after, those receptively festive about His coming call out in praise. Joining in this are multitudes (9). Luke 19:37 defines these as a larger throng of disciples than the twelve, those who were welcoming Him as they remembered His miracles.

The praise words flow from a Messianic stream, Psalm 118:26. Two sentiments intertwine in the prayer. First, the welcomers appeal to the rider in the word “Hosanna,” meaning “save now,” or “may this wish be true now to You by your carrying out salvation.” The Messiah was to save His people from their sins (Matt. 1:21), and in temporal completeness also. The appeal is made to “the Son of David,” the one they are hailing as the Messiah qualified to sit on David’s throne forever (2 Sam. 7:12–16). Second, those shouting acclaim Jesus as “blessed,” recognizing in some sense His spiritual credentials with God. Luke’s description specifies “Blessed is the King who comes . . .,” definitely showing they identified Him as King. And Mark writes in unity with this, “Blessed is the coming kingdom of our father David,” revealing anticipation of the reign they expected Jesus to head up.

The Scorn against Praise (15–16)

A dark side is here. As so often, enemies scorn Jesus’ acts or words. Here chief priests and scribes deny His works and the words of children who cry out in the temple, “Hosanna to the Son of David.” Jesus asks His critics if they never read the praise words of Psalm 8:2. Do they not discern how that statement fits the case here? Out of the mouth of infants and nursing babes the Lord has prepared praise for Himself. Jesus interprets the psalmist’s praise to God as appropriate to suit Himself.

Principles of prayer shine out of this. First, one of many subjects fitting for talking to God is His saving purpose. “Hosanna!” We can never exhaust in prayer the fullness in this, praying that He will carry out His saving all the way, even save others He wills to save (cf. Rom. 10:1). Second, it is good to remember how children copy an example, and speak or do what they feel is worth their repeating. Here it is words the young ones heard spoken to the Lord.

Matthew 21:18–22; Mark 11:12–14, 19–26

Prayer for Great Things

Jesus sees a fig tree barren of fruit and prays that it never will bear fruit, and it withers. He uses the object lesson to teach that the disciples, by prayer and by faith, can see such great things done.

Mark clarifies the sequence. Jesus pronounced the prayer curse one morning (v. 12), and the fig tree dries up by the next morning (19–20). In the interval, Jesus casts out temple profiteers and calls the temple a house of prayer (Matt. 21:12–13). He also speaks these words in John 12:20–50. Here, seeing the fig tree incident through to the withering does not deny ministry that intervened (cf. the prayer scenario placed after this one).

His Coming in Hunger to Jerusalem (18)

After His triumphal entry and a night in Bethany (Mark), Jesus returns to Jerusalem the following morning. On His way in He spots a fig tree having leaves but at Passover not yet being in the season of showing fruit.

His Cursing of a Fruitless Three (19)

Jesus snatches the occasion to teach an object lesson about faith and prayer to the disciples.

His discovery. He finds no fruit at the time, only leaves. Though that is normal for the tree, Jesus undoubtedly had more in mind. He was seeing in the tree a picture of Israel, which has been largely unfruitful during His ministry.

A fig tree had portrayed Israel in the past (Jer. 8:13; 29:17; cf. 24), as had an olive (Jer. 11:16–17). Israel has shown no spiritual fruit, but rejection of God’s will regarding Jesus’ words and works. Even the day before, Pharisaic rejection drew Jesus’ words of coming judgment (Luke 19:39–44). Chief priests and scribes rejected his miracles for the blind and lame, as well as the children’s “Hosanna” praise to Him (Matt. 21:14–17).

His declaration. Jesus pronounces perpetual barrenness on the tree (v. 14). His wish is a prayer desire: “May it be from God.” He is not only declaring what He expects to receive as a miraculous work of God (cf. “receive,” v. 22). He also is surely, in the flow of rejection, pronouncing judicial desolation on Israel as a whole. In unbelief toward Him, they would continue not having fruit (cf. 21:43; Luke 13:6–9; Rom. 11:16–24) until He would come a second time (Matt. 23:37–39).

His drying of the tree. Three points seize the attention.

(1) The immediacy. The next morning the disciples see that the tree had withered. Jesus expressed His prayer wish in God’s will, and it was done within a day (cf. John 15:7).

(2) The inquiry. What the twelve want to know is how the tree dried up so quickly. Peter is singled out as foremost in the curiosity (Mark). The disciples do not yet grasp the relation between the prayer wish and the miraculous, swift result from God.

(3) The idea. Two aspects of the significance fit the contextual flow. One is the pertinence to Israel, as it does not believe and bear fruit doing God’s will (John 1:11; 12:36–50). In John’s latter account of what Jesus spoke the afternoon before His morning return to the fig tree, believing is mentioned seven times. Other words appear as well, such as confess Jesus, receive Him, see, perceive, and be converted.

As Israel’s unbelief and its unfruitfulness persist, Jesus’ followers are to respond as Jesus does to the unfruitful tree. Heaven’s will in answer to prayer is to be done on earth as they “bind” (prohibit) or “loose” (permit) in regard to entering into Christ’s blessing. To use the picture of Matthew 10, when His Word is rejected they are to shake off the dust of their feet and let unbelievers follow the deceits on which they insist. In terms of 7:6 where they meet persistent rejection they are not to cast the pearls of God’s message before people who will not see their value.

A second focus in the fig tree episode pertains to praying for God to effect great things. Jesus concentrates on this. In contrast to unbelief with its lack of fruit, His followers could believe, pray, bear fruit (John 15:7, 8), getting great things done (John 14:12–14), casting down great obstacles (2 Cor. 10:4–5).

His Concept of Prayer in Faith (21–22)

It is simply a matter of them asking and God answering.

The asking. Jesus emphasizes the secret in this (faith), gives two samples (tree and mountain). One other matter, His silence in qualifying the asking further, raises a question.

(1) The secret of faith. Jesus has just centered a spotlight on the urgency of faith even to receive eternal life (John 12:36–50). Faith continues to be imperative in those having this life, who pray.

(2) The samples of faith. Jesus’ first illustration is the fig tree, which Matthew brings into the account. Mark passes by mention of the tree, but accentuates Jesus’ emphasis, “Have faith in God.” The disciples, praying, would do what was done to the tree.

The idea may be only their doing by getting prompt and great answers analogous to what Jesus did with the tree. But, as already shown, the analogy probably also relates to the particular matter of drying the tree. They would be servants of heaven’s will even in praying that His will withhold from life and fruit those who insisted on rejecting. May it be.

Not only would they fulfill such a ministry. They also can pray with reference to a second analogy, a mountain. The request is that this mountain (reasonably the Mount of Olives) “Be taken up and cast into the sea” (possibly the Dead Sea, visible from the mount). Jesus assures that what is prayed will be done. Matthew and Mark both cite Jesus as emphasizing the positive (have faith) and the negative (do not doubt).

Both figures illustrate things impossible for man to do, only possible for God to do. The tree focuses on prayer about the unproductive, the mountain what is unmovable. The first pertains to desolation, the second displacement; the first removing opportunity to have fruit, the second casting aside an obstacle.

The mountain as an imposing barrier is an apt figure for a looming impossibility standing in the way of God’s will. Several reasons support this. First, Jesus draws from this a meaning relating it to “all things” asked in prayer (v. 22). Second, Jesus uses other words figuratively in this context, as vineyard (the place of ministry, v. 28), vine-growers (Israelites, 33), the Stone (Jesus, 42), and so on. Third, the fig tree can well be a figure for Israel being desolate (cf. above).

Other reasons agree. Fourth, Jesus has used a mountain to illustrate an incredible problem needing removal, such as demons (17:14–21). Fifth, “mountain” has been a figure for an overwhelming difficulty against work for God. He can help those who trust Him to overcome it (Zech. 4:7). Sixth, in another prayer passage Jesus tells the same disciples that they will, in prayer, see greater things done than He did on earth (John 14:12). Seventh, neither Jesus nor any disciple going by His present words prayed in the biblical record for God to remove a literal mountain.

(3) The synchronizing with other conditions. Jesus in Matthew gives only faith as a condition. He does not mention related conditions for answered prayer, such as abiding in Him and having His word abiding in the life (John 15:7), or asking according to His will (1 John 5:14–15). Faith, rightly based and placed, assumes alignment with His will rather than some fallacy or figment of selfish desire.

Even when Jesus urges prayer as asking, He may omit mention even of faith, yet sees it as vital (Matt. 7:7).

Mark, in the context about asking and receiving, adds a condition that Jesus integrated (11:25). At any time a person stands praying, forgiveness to anyone he feels has wronged him opens the heart to the Father’s answer to him. In the case Mark relates, the matter sought in prayer is itself forgiveness (cf. on Matt. 6:14–15).

The answer. To those asking in faith, Jesus guarantees an answer. Two emphases stand out.

(1) The completeness. In the sweep are “all things you ask,” similar to “whatever you will” (John 15:7). This is no smorgasbord to indulge human appetite; to the contrary, it is an encouragement for heavenly aspirations. Prayer by faith sensitive to God’s Word is never a ticket to gratify iniquity (Ps. 66:18). God blesses the person who prizes His will (2 Tim. 2:22; 1 Pet. 3:12).

God’s answers to requests in Jesus’ ministry display a broad sweep of concerns. Those asking sought resolution to leprosy, a withering hand, blindness, demon possession, deliverance from a storm, new birth, help against unbelief, answers to questions, and so many other things.

(2) The conferral. Jesus assures this exchange in “you shall receive” from God, the Giver, for He says “Have faith in God” (Mark). The faith about things asked is, as Mark reports, in believing “that you have received them. . . .” Faith holds that they are as good as done before they come, then God makes the delivery. Jesus had already assured that the Father knows what one of His people needs before he asks (Matt. 6:8). None need be anxious about things needed, for the Father knows they have need of these (6:32).

It is relevant at last to envision principles that emerge about prayer. First, those who pray in God’s will are wise to realize God’s right to pronounce judgment on those who continue to reject Him, as the fig tree represents Israel. Second, God is free to answer prayer rather immediately, as in one day Jesus’ wish for His will in withering the tree. Or He may answer after a long time, as cases differ in His wisdom (cf. Abraham waiting for years, Gen. 15–21).

Third, prayer prospers with essentials such as faith in God and sensitivity that values doing His will, as in forgiving others. Fourth, Jesus wants His servants to pray successfully whatever the situation, counting nothing impossible with Him. It may be as channels of giving or taking away opportunity (fig tree), or seeing God sweep away impossible odds (mountain), or asking anything in His will. Fifth, Jesus does not promise in order to entice irresponsible prayer, as if “any whim goes.” To the contrary, he does it to encourage those who want what God wants.

Matthew 21:12–13; Mark 11:15–18; Luke 19:45–48

Purifying the Temple for Prayer

Jesus consecrates the temple to be a house of prayer (cf. Isa. 56:7), not profiteering. This episode occurs on the day that Jesus cursed the fig tree, before the next morning when the shriveled tree was His cue to teach about prayer (above).

The Consecration Profaned (12a)

Authority over various realms had been the King’s calling card. Now coming in His triumphal entry, He strides boldly into the temple and casts out merchants manning booths to sell doves and exchange sacrificial animals for offerings people bring. By this traffic, these have profaned the temple into a showcase of man’s greed, not a place to see God’s glory. Human profit rules, not God’s pleasure.

The Consecration Protected (12b)

Jesus is not showing wanton disregard for people’s property; He is dealing with intruders who show worldly disrespect for God’s place, desecrating it to make it a virtual thieves’ dive. As Lord, Jesus has as much right to judge as when God announced judgment on those who defiled the temple in Ezekiel’s day (Ezek. 8–11). In Ezekiel’s case, God destroyed the temple and the city; and in the present profaning, God is soon to lay these in rubble (Matt. 23:37–24:3; cf. 22:7). The temple, even all the earth, belongs finally to the Lord (Ps. 24:1).

Jesus, resolute against sin, gives a miniature example of His right to judge at His second coming as King (13:41–43; 16:27f.).

The Consecration Proclaimed (13)

Three phases mark this out.

His citing the plan of God. Jesus claims right to His action in God’s Word, “It is written.” Going back to Isaiah 56:7, He cites God’s possession of (“My house”) and plan for the temple ([it] “shall be called a house of prayer”) (cf. Ps. 29:9).

What God said of this house in Isaiah’s day fitted in with His making it His place of worship all along. He had instructed Moses to build a tabernacle according to His pattern, that He might meet with His people (cf. Ex. 25:8). Then He filled the completed tent with His glory (40:34–40). Later, He gave David His plan for the temple, led Solomon to have it built, then filled it too with His glory (1 Kgs. 8). When Solomon prayed the Bible’s longest recorded prayer, dedicating the house to Him, the Lord heard his prayer. He consecrated the house, putting His name there (1 Kgs. 9:3) and pledging that His eyes and His heart would perpetually be there.

People of a merchandizing spirit have defied God’s eyes and heart, but Jesus seeks a “house of prayer” delighting the Father.

His condemning the perversion of men. These have turned the scene into a place of profits for the will of men, not prayer for the will of God. Preying, not praying, is the passion. The house is a “robbers’ den,” literally a “cave” where thieves gloat over sinful success and count their haul.

Men’s conspiring against Him (Mark and Luke). The third evangelist emphasizes two points. One is Jesus’ continued teaching daily in the temple (Matt. 21–25). The other is the continued treachery to find a way to destroy Him. Its leadership is from groups who should be fervent to protect a “house of prayer,” the chief priests (responsible for prayer, Num. 6:22–27) and scribes (scholars in the law of God). Joining the conspiracy are leading men among the people, Luke says.

The passage is replete with principles pertinent for prayer. At the heart of it is the point that God’s house has its primary focus in prayer. How little prayer, prayer pleasing to God, may be fulfilled there, amid the flurry of religious traffic. Or how much can permeate the scene, as in many awakenings God’s people have known? A second principle is to check the heart about praying or any action there. Let us be sure the quest is God’s will, not man’s profit in a subtlety of “preying” on others.

John 12:20–36a

Prayer that God Be Glorified

Greeks going to the Jewish Passover feast seek to see Jesus. He uses the interest of these “outsiders” to teach about the fruit He will have, after death and glorification, in people who live by the principle He has modeled. This leads into His prayer to the Father (v. 28).

The Desire of Greeks to See Jesus (20–22)

This request, put to a disciple, Philip, was a move toward talking with the Lord—in effect a second-hand prayer. It went through intermediaries, who voiced it to Jesus (cf. Zech. 7). Similarly, a number of Old Testament cases feature contact with the Lord through His servant, as by Zedekiah (Jer. 37:3).

The Declaration of His Time for Glory (23–36)

Jesus does answer the Greeks (v. 23), but not in the way they expect. He will delay the benefit they really may gain from Him, for now it is time for Him to die and rise to glory. They may see Him by faith later, if they will.

The arrival of it (23). Jesus says “the hour has come.”

The aptness of it (24–25). Jesus gives an illustration of what He will do in His “hour.” Only when a grain of wheat falls into the soil and dies can it go through the process to produce a plant and bear much fruit. Otherwise it remains as only one grain. It is Jesus Himself, obviously, that will die, be in the earth, and bear much fruit by rising and building His church (16:18).

After the illustration, the Lord gives the application. The principle true of Himself in death can also be true of any person who identifies with Him. To love one’s life and hold on to it is to limit it to only what is possible by oneself. But to hate the life with regard to this world’s values and give it over in faith to God is to find in it His life, to be kept for good, with respect to having eternal life. With this life, and as an overflow of it, is “much fruit,” a multiplication in the good things a life lived true to God can beget (cf. Rom. 6:22).

Jesus further explains the connection in which “much fruit” is possible for one who keeps his life to eternal life. It is in a life, verse 26 clarifies, when one serves Him, decides to follow Him, and commits to being where He is in His will. Jesus’ conviction remains steadfastly what His own word has declared (Matt. 16:24–25). This servant life leads to the Father honoring the believer, for He endorses His own will that has been prized. Jesus had mentioned reward earlier (10:40–42; 16:27f.). This said, Jesus goes into prayer, modeling the prizing of the Father’s will for those who will follow the servant principle.

The appeal in prayer (27–28). Jesus thinks in three phases.

(1) Recognizing the necessity of death. Natural human fear makes the threat of death troubling. Is it not reasonable to think of asking, “Father, save Me from this hour?” That crosses Jesus’ mind. He answers His own prayer question by a prayer affirmation tutored by God’s Word. The Word had come to die as taught in the typology of the lamb and prophecy long before (Isa. 53) and by His own lips (Matt. 16:21).

(2) Requesting glorification. The prayer is for the Father to glorify His name. In Jesus’ death, resurrection, and ascension, what would glorify the Father would glorify the Son (John 17:1, 5).

(3) Response from the Father. A voice from heaven, obviously the Father’s, answers the prayer. “I have both glorified it” in the Son doing the work He sent Him to do (John 17:4), “and I will glorify it again” in future events.

The assumption of the hearers (29). Those who heard the answer put different meanings on it. Some said they had heard thunder, others an angel.

The articulation of the significance (30–36). Jesus rightly understands that a “voice” spoke, that of the Father responding to His prayer to Him.

(1) The purpose. What the Father answered was not “for My sake,” Jesus explains, but “for your sakes.” He probably means “not so much for My sake as for yours,” as is a frequent meaning of negations (cf. 1 Cor. 1:17; 1 John 3:18). The purpose of the answer assuring glorification was in view of two provisions being enacted in Jesus’ “hour.” The work He would accomplish would bring judgment on the world (John 12:31) in victory over the devil who lured victims to follow the values of the world system (cf. 1 John 2:15–16) rather than the will of God (2:17). A way was being provided to transfer the receptive from this philosophy to God’s redemptive standards. The second purpose in glorifying the Father was to draw hearers to Jesus for salvation (32–33, 47).

(2) The priority (34–36). Those hearing Jesus questioned Him (a form of prayer). They felt from the law that the Messiah would abide perpetually, probably meaning “the law” in the broad sense, the scriptures. In Exodus 3 the Lord was the ever-abiding “I am,” and in Psalms 110:4 and Daniel 7:27 the Son of Man or Messiah was to reign forever.

First, they voice their curiosity. How, in view of the Old Testament, could Jesus be legitimate in claiming that the Son of Man must be lifted up? Who is this Son of Man who does not fit into the scriptures their way?

Second, Jesus answers their words to Him with a claim. Faith in the light is the priority, the key. The Son of Man who will do things God’s way, not their way, is present now, “the light is among you.” But the time now to know His presence in this way is brief, “a little while longer.” Their priority, if they will seize it, is to “walk while you have the light.” They can do this by believing Him and becoming sons of light, as in verse 36 (Matt. 21:32; John 12:44–50). Should they harden their hearts, they may never believe; permanent darkness hovers ready to overtake them.

Verses 36–50, which follow in John 12, show the verdict many chose. They rejected Jesus’ miraculous signs, did not believe, and fulfilled predictions of disbelief (Isa. 53:1; 6:10). Guidelines for prayer surface in John 12:20–50. First, it is normal when wishing to see Jesus to cry for His attention personally, rather than come through somebody close to Him. Second, God does not always answer a request the way the asker expects, but according to His own will and in His timing. Third, prayer touched with human fear can wish to be delivered from peril (v. 27), yet meditating on God’s will can brace the spirit for trial.

Fourth, Jesus is a good example in His prayer passion that the Father glorify His name. That is always a principle for prayer. Fifth, while the Father spoke audibly to Jesus in answer to this prayer, we hear His voice through His Word. By this we discern if God has glorified His name in us, and that He will do it again, and how. Sixth, our own conviction of God’s voice answering prayer may differ from how others discern the result (v. 29). However, we more safely grasp His voice when we are close to Him, doing His will, as Jesus was. It is like an African proverb: “Truly, to hear you must be near.”

Seventh, proper prayer and its answer coordinate with God’s great values—highlighting His glory, Christ at the center (v. 32), the power of Christ’s death to save (33, 47), seeing Christ aright, faith, walking in God’s light, grasping the unity of Father and Son, heeding the Word relating to Christ (48), and eternal life.

Matthew 21:23–27; Mark 11:27–33; Luke 20:1–8

Prayer Challenging God’s Authority

Chief priests and elders question the source of Jesus’ authority to work miracles, such as healing and cursing the tree. The challenge is at least broadly similar to many challenges men hurl at God for why He heals or does not heal according to the ways He chooses. But actually it is His right to cause or allow things to happen, as He finally controls all things, and not the right of others unless it is His pleasure to permit this, and so on.

The Assault (23)

Two questions appear to focus on the same thing—by what authority and who granted it to You? The heart of it is, who gives you this right you so confidently assert? The so-called spiritual heads of the day want to know.

The Answer (24–25a)

Jesus answers a question with a question. How often might God do that with us if we could hear Him? Even though we do not hear audibly, a careful perusal of His Word often alerts us to His questions that turn us to the right answer in His will. Since these enemies ask about source, Jesus asks them the source of His forerunner John’s baptism. Was it from heaven (God) or men? They assault the King Himself, so He shrewdly takes them back to the King’s forerunner. If his source was God, they have their answer about Jesus’ source.

The Admission (25b–27a)

A quick turnabout has put the challengers themselves in a trap. They labor for a way out but find their position self-defeating either way. If they answer “from heaven,” Jesus will ask why they did not believe John. Or if they say “from men,” they will be up against the crowd’s belief that John was a sterling prophet. This could get the challengers stoned to death (Luke). They opt to wiggle free of the tight spot with a weak admission, “We do not know.”

The Second Answer (27b)

Jesus rejoins, “Neither will I tell you by what authority I do these things.” It is fitting, because truth is imparted to open hearts, and their hearts are closed—to John’s source (God) as well as to Jesus’ source (God). This is clearer as various challengers hear Jesus’ further words, speak to Him at intervals, but do not budge from unbelief (21:28–23:39).

Principles helpful in prayer suggest themselves. First, wise is the person who talks with God not as a foe challenging Him but as a friend confident in Him. God is always sure to win, and Jesus is the God-man. Second, questions when we do not understand find their answer as we listen while God reasons with us from His Word. Third, when the Lord answers with His reasoning, we best yield in faith, not assert pride still wanting to oppose Him.

Matthew 22:15–22; Mark 12:13–17; Luke 20:20–26

Talking to God about a Tax

Pharisees doggedly plot how they can lead Jesus into a trap and bring Him into disrepute.

The Asking (15–17)

The context. A sure device to embarrass Jesus comes from two groups who oppose each other but unite on a common mission to stop this Teacher. The Pharisees feel antagonism to the overlord Romans who impose a poll tax, while the Herodian party favors Roman policies. Whether Jesus is for or against taxes, they will ensnare Him now.

The compliment. Cleverly, sharp representatives of the groups try to stroke Jesus’ ego so He will drop His guard. They compliment Him for being truthful, teaching God’s way faithfully, and walking a careful line against partiality.

The content. Now comes the question to bring Jesus down. Is it lawful to give a poll tax to Caesar, or not?

The Answer (18–21)

First He does what He often does, ask a question of those who question Him. He reads their deceitful intent, and asks why they are testing Him, labeling them as hypocrites. They wear actors’ masks, feigning sincerity while being totally different people in their motive.

Then He asks for and gets a denarius (day’s wage) used in paying the tax. Another question follows. Whose image is on the coin? When they answer “Caesar’s,” His reply stuns them with its wisdom. Pay to Caesar what is his, to God what is His.

The Amazement (22)

The challengers stood turning this astounding swing of events over in their minds. Luke writes that they were not able to “take hold of His saying,” get a handle they could use to throw Him into confusion. He adds that they fell into silence, a shocked kind of lameness to pursue the matter. Matthew describes them beating a retreat: “leaving Him, they went away.”

A sort of prayer is present in the words put to Jesus. A principle is that prayer God can honor comes from a pure heart, not one that regards iniquity (Ps. 66:18). A second one is that unlike these tricksters, any who pray in a right spirit can expect the Lord’s word to answer with wisdom. How carefully we ought to search what He says to know His mind and be in step with His will!

Third, the Lord’s answers to those who ask build confidence in His integrity to what is right before Him and before people. As Jesus was sensitive to uphold civil obedience in Matthew 17 about the temple tax, He is here about a civil matter. Knowing what the Lord is like in His answers can encourage the right spirit in prayer.

Matthew 22:23–33; Mark 12:18–27; Luke 20:27–40

A Question about Resurrection Life

The Sadducean party, deniers of resurrection, came up with a query they thought would topple Jesus where all else had failed. They seek to put to Him a question He could not answer definitely without wronging a partner in some marriage.

The Issue (23–28)

The attackers argued from Moses’ words about a man taking a brother’s wife after his death in Levirite marriage (Deut. 25:5). Supposing a case of seven brothers who were in turn married to the same woman, they press the unanswerable question: in the resurrection that Jesus believes in, whose wife shall the woman be?

The Instruction (29–32)

Jesus is not baffled or contradictory. He answers quickly in two lines of reasoning.

His antagonists labor in an error. It is based on thinking amiss with regard to two aspects. They do not know the Scripture, or God’s power. Jesus reasons along two lines where a right view of these provides the answer.

The manner of the afterlife. Life beyond the present life is not one of entering into marriage with another human, or resuming earthly bonds. There, believers (Luke records “those who are . . . worthy”) are in a never-dying state, as good angels.

The mistake about the Scriptures. Rightly understood, the Scriptures teach in Exodus 3:6 that God is the great “I am,” ever-living as the God of Abraham, Isaac, and Jacob. If God continues to be the God of each, they would be alive even in the afterlife so that He could still be their God.

So the woman the Sadducees used as an example would not need to be the wife of any of the brothers.

The Impact (33)

Those in the crowd are astonished at Jesus’ answer, and some scholars of the law (scribes) speak with awe, “Teacher, you have spoken well” (Luke). The impact is so great at the moment that “they” (Luke)— probably experts of all parties—“did not have courage to question Him any longer about anything.”

Later, some will regroup and try again.

Tenets for prayer occur to the mind here. First, a general principle is that for all prayer, voiced in a question or in another form, the Lord is worthy of all trust. He answers questions well by wisdom of His Word, and deals with all prayer as is best. Second, in asking qustions of the Lord, it is wise to know His Word well, in balance, to honor Him in asking. The Sadducees failed in their question because they first had failed to know the Word adequately and to factor in God’s power.

Third, it boosts a believer’s spirit for prayer to realize that the God who hears is forever his or her God, giver of hope beyond death.

Matthew 22:34–40; Mark 12:28–34

Asking about the Great Command

One challenge in words to Jesus follows another.

The Challenge (34–36)

Now the approach is by a Pharisaic lawyer or scribe, a scholarly expert in the law who knows how to win his case. He takes Jesus’ skill in answering well as his wake-up call to ask what is burning in his mind. He asks which command is the great one, supreme over all (Luke).

The Concept (37–40)

Jesus’ answer draws from two Old Testament passages. First, He adduces as first the command for Israel to hear the truth that the Lord they claimed as “our God” is “one Lord.” He went on with the appeal to love the Lord with all one’s heart, soul, and mind (Deut. 6:4–5). Mark adds that Jesus also mentioned “all your strength.” The second command in eminence, Jesus continued, is for worshippers to “love your neighbor as yourself ” (Lev. 19:18). Jesus rated that on these two foremost standards “depend the whole Law and the Prophets” (Matt. 22:40). In essence the principles of godliness in the Law flow consistently from the ideal to love God. Even in the ten commandments (Ex. 20), the first four focus on loyalty to God, and no other god, before the final six then relate to loyal love as it works from there to people, both in one’s family and in others. In the prophets, delighting in God as the priority in love consistently surfaces in loving people (Isa. 58:6–11).

The Concord (Mark)

Speaking to Jesus again comes to the fore. The doctor of the law expresses his concord with the concept Jesus has articulated. “Right, Teacher, You have truly stated that He is One; and there is no one else besides Him. . . .” He agrees on the scripture as Jesus deals with it, and is sincere, but so far does not grasp how the One to whom he speaks is related to this God.

More pours out of the scribe’s lips in words that are a kind of prayer, in essence, as he himself unites the two commands. He sees that to love God in the way Jesus defined this, and to love a neighbor as oneself “is much more than all burnt offerings and sacrifices.” The essence of worship within the person, not the externals of it lived only as a parade, is the supreme value. This reflects a harmony with much that Jesus has spotlighted about godliness that is sterling and not a sham (Matt. 6:1–18; 15:1–20).

The Complement (Mark)

Who is more put to the test to answer here? Jesus apparently felt it was the scholar. Aware that the expert has handled the truth by striking right to reality, He assesses how this man stands with God at the moment: “You are not far from the kingdom of God.” A bit more conviction in line with what God thinks can usher the questioner to the door and into life—believing on Him as He relates to God (Matt. 21:32; John 10:9; 14:6).

Values for prayer are not absent here. As the unsaved often speak to God, it is a help to come in the light of Scripture one already, in some measure, grasps aright. That is a good channel by which to come. Second, where the person is open to light from the Word, his speaking with the Lord can manifest his being near, and be a catalyst to coming in. Third, talking to the Lord about values, such as love, can be an occasion to evoke His pleasure and help the one praying.

Matthew 22:41–46; Mark 12:35–37; Luke 20:41–44

Questions Can Prompt Prayer

Jesus turns the tables on questioners by asking them about a prime issue.

His Puzzle Expressed (41–42a)

He pressed the clustered Pharisees with this question: “What do you think about the Messiah, whose son is He?” Obviously after the one God focus, He wanted them to realize how He could relate to the one God about whom He and the scribe agreed. If they saw the truth they would see Him as the Messiah, the Son of David—the Lord.

Their Perception Expounded (42b)

They reply, speaking to the Lord, “the son of David.” Judging from accounts in Mark and Luke, Jesus saw the answer as prompted by the scribes’ concept, and wants the responders to tell Him how the scribes can put things together this way.

His Puzzle Expanded (43–45)

If the Messiah is the son of David (their logic), the matter can move a step farther. “Then how does David in the Spirit call Him ‘Lord,’ saying ‘The Lord said to my Lord, sit at My right hand . . . ’” (Ps. 110:1). Mark gives the fuller description, “the Holy Spirit,” and Luke identifies the source of Jesus’ quote, “in the book of Psalms.”

What Jesus is pressing His hearers to converge upon is in a second question: “If David then calls Him ‘Lord,’ how is He his son?”

Their Perplexity Exposed (46)

A stone-faced silence met the questions. While Mark notes the crowd’s pleasure hearing Jesus, Matthew also tells of their perplexity. Nobody could come up with a word to answer the queries. This, he adds, put an end to questions, which Jesus had been busy answering.

Should Jesus have received an answer, a correct one, it would acknowledge that the Messiah was both human (“son of David”) and God (“my Lord” to David). This would have cleared away much of the problem in receiving Jesus, a man, as the Messiah, King of Israel.

Principles have their input for prayer. A vital one is that questions the Lord’s word stirs in the mind can provoke prayer that reponds to Him. For example, meditating on John 21 could evoke the question for the believer today, as Jesus asked it of Peter, “Do you love me?” (vv. 16, 17). This could lead on, as it did in words counseling Peter, to “Feed my sheep,” and so on, and the prayerful affirmation, “I will, Lord.”

Second, when the Lord speaks (His word) and we respond (prayer), let us think through implications of His word, then pray in believing accord. Jesus’ audience here fails to do this.

Matthew 23:14; Mark 12:40; Luke 20:47

Rebuking Phony Prayer

Jesus gives a scathing denunciation of pretense in place of purity that pleases God. He is still speaking in the temple where He had dealt with so many questions (v. 41), and will not leave until 24:1.

The King’s Context for Rejection (Chap. 23)

Who He rejects. Jesus takes His stand against scribes and Pharisees for their fakery (vv. 2, 13, 15, etc.), as on numerous occasions.

Why He rejects. Corrupt religion is the crux. He gives many examples. Those He indicts say but do not do (3). They put on a show to win accolades (5), and crave exalted positions (6) or respect (7). In place of being servants to help others (cf. v. 11), they even shut the way to the kingdom by false teaching and example, which are centered in rejecting God (13). Instead of opening the way to the kingdom they make people “sons of hell” (15). They are exacting as to inconsequential matters of practice, while slighting values vital in true worship—justice, mercy, and faithfulness (23; cf. Mic. 6:8).

The mockery of religion, replacing manifestation of real fruit (cf. John 15:1–7), makes these so-called spiritual leaders like deceptive tombs. Such tombs are whitewashed to look good at festivals, but inside they are full of death (27). Jesus calls such hypocrites “blind guides” and “serpents . . . vipers,” and asks how they shall escape the judgment of hell (16, 32). Their rejecting spirit now would persist even later in persecuting Jesus’ true servants (34). In their sin they share the guilt of those who have shed the blood of the righteous, from Cain forward (35).

How He rejects. Jesus does this not only with the descriptions of ways people reject Him, as just recounted, but with His series pronouncing “woe” on such rejecters (13–36). Hell is their fitting destination of woe (33; John 8:44).

The King’s Cases for Rejection (14a)

False prayer now comes to be linked with wrong that springs from hypocrisy. Verse 14 does not have sure evidence from comparing early manuscripts to vouch for it being authentic in Matthew. Still, both Mark 12:40 and Luke 20:47 include the details without manuscript problems, so they validate that Jesus at this time does speak these words.

Examples in verse 14 itself exhibit the bogus nature of this religious practice. Jesus cites two here, which fit in the foul stream with others in the chapter.

Devouring houses of widows. Leaders of this kind took selfish advantage of helpless people, widows, in seizing possession of their homes when they were unable to pay temple taxes or meet other requirements. Not mercy but cold merchandizing characterized their treatment of those in need. One can contrast this with religion that is pure in James 1:26–27.

Deceiving hearts by prayers. Prayer itself can falsely shine with an aura of godliness. This is specially so with flowery words of fervor, concern, pretended mercy, and the like. Hypocrites spewing these forth would station themselves where they could register the best effect, grandstanding in the synagogues or at street corners (Matt. 6:5). But all three passages even mention “long” prayers, by which phonies could leave all the more impression of deep spirituality. No wonder the prayers could have hoodwinking clout with the gullible.

The King’s Consequences in His Rejection (14b)

Condemnation in various descriptions form the results of judgment due the religious charlatans. “Woe” is often repeated as one phrase to express it. Others are missing the kingdom (13), going to hell (15, 33), bearing the guilt for shedding the blood of the righteous (35), and so on. The condemnation, in all three evangelists, is said to be “greater,” as in the principle about degrees of punishment (Matt. 11:20–24; Luke 12:46–50). This is fitting for several reasons.

First, a higher degree of punishment is due because of the pattern these men of privilege ought to show as leaders (cf. 1 Cor. 11:1) but do not. Because of their influence leaders are thought of as amassing more guilt, just as priests were to present a bigger offering to atone for guilt (Lev. 4:2–5:7). Second, the pretense factor heightens the guilt; they feign devotion but in reality are heartless. Third, their preying ambition combined with benefits that leadership garners for them allows them to take advantage of those they ought to serve.

Fourth, the passion they want others to credit to them, such as for long prayers, is a cause for stiffer judgment. They lust after greater recognition for piety now, so the degree of their guilt is greater when they must face God’s reckoning that cuts to the truth. Their extra effort to gain merit badges for honor in Matthew 18:9–12 also shows why God’s condemnation will be greater.

The passage underscores principles. Prayer twisted to a sinful traffic (cf. Prov. 15:8; 28:9) is a stench of deadness to God, and invites His righteous verdict. Second, long prayer here is a ploy to intolerable selfishness, but in a right spirit can be a pursuit of God’s will (Neh. 1:6; Luke 6:12). Third, always be vigilant that prayer delights God and is not a cloak to conceal underhanded schemes to manipulate people. It is good to plead, “Search me, oh God, try me and know my heart; and see if there be any wicked way [way of pain others or to You] in me, and lead me in the everlasting way” (Ps. 139:23–24). And it is wise to think sincerely about things that please the Lord (Phil. 4:8) and wed this closely with prayer (4:6–7).

Fourth, due to the fact that prayer can mingle with anything in life (cf. Phil. 4:6), one needs to be vigilantly alert against a misstep. Here, a heartless business in prayer is conducted, though others’ houses are sought to gratify greed. How many are the fallen. Such a passage is, for those who insist to be pure in heart (cf. Matt. 5:8), another wake-up call to be true.

Matthew 24; Mark 13; Luke 21

Prayer Combining with Prophecy

Prayer occurs on three occasions in these accounts (Matt. 24:1–3, 20; Luke 21:36), mingled with predictions. The quests of speaking with the Lord become evident when one follows the sequence of thought.

The Problem in Prayer (24:1–3)

Scathing denunciation of the religiously false in Matthew 23 leads on to verses 37–39 where the leaders’ rejection was symptomatic. Israel overall followed such rejection of the King, and this means three things in these closing verses: Jesus’ desire to regather Israel into blessing (37), desolation on Israel due to its rejection (38), and delay of Israel as a nation seeing Him with kingdom blessing until His second coming (39).

Just before leaving the temple, Jesus also draws a lesson of devotion from a poor widow putting into the treasury a small gift that was large because it was all she had (Mark 12:41–44; Luke 21:1–4). In her sterling devotion to God, she was a contrast to the sham devotion of Israelites rejecting Him, just exposed.

It is rather natural that as Jesus then departs from the temple His disciples are admiring, He predicts devastation of this ediface. This will be due to Israel’s rejection (Matt. 24:2). When these disciples have Jesus alone on the Mount of Olives, they pop a question His prediction provoked. Their problem voiced is, in essence, prayer. They petition for information. When will these devastation events occur, and also what will be the sign of His coming and the end of the age linked with it (v. 3)?

The Panorama in Prophecy (24:4–31)

Jesus is answering the curiosity voiced in a prayer request. Other reference to prayer comes a short time later, in verse 20.

The time of the devastation is not precise in Jesus’ reply; apparently He sums up characteristics of the age before His second coming, which His disciples will already, to some extent, be experiencing in their lifetimes (4–14). Later, He describes temple desolation and tribulation in such a manner that in principle it can prepare His servants for the A.D. 70 destruction of Jerusalem and temple, and also to a greater extent destruction at the end of the entire age (15–31). The primary, overshadowing reference is to the time leading through tribulation to His second coming.

Features fashioning the age before His coming are many: deceptions (4–5, 11), wars (6–7), disasters (7–8), persecutions (9–10), diminishment of love (12), and perseverance by genuine believers (13). Others are an abomination that desolates the temple (15), predicted in Daniel 9:27 and 11:31, flight (16–20), unprecedented tribulation (21–22), the coming of false christs but the ways to recognize the real Christ’s coming (23–28), signs in the heavens (29–30), and gathering of the elect (31).

It is in the detail about residents feeing Jerusalem in the face of unprecedented tribulation that Jesus says to pray. He Himself counsels asking that the flight might not be in the winter or on the sabbath. He legitimizes prayer as to timing related to the weather and timing linked with worship.

Prayer for opportunity to evacuate into desert sanctuary in good weather is quite practical. Storm conditions could make paths harder to traverse, sending harsh winds, lashing rains, cold, factors to bring on illness, and other hardships. God, of course, can control weather, as Jesus had displayed on the Sea of Galilee (Matt. 14:24–33).

Petition for God to permit the time of flight on a non-sabbath day is also meaningful and, like the temple, points to Jewish people. Such timing would not interfere with meaningful worship and obeying principles of rest on the special day.

Which keys to help in prayer occur here? One is evident in the disciples’ inquiry for light on prophecy. The word that the Lord gives provides help to answer the question as to His future coming in relation to trends, especially unprecedented tribulation to expect, and prayer’s relevancy to cope with special problems.

For these disciples the answer was new Scripture; for those with a completed Scripture, prayer for light is met by understanding about what already is available.

Second, prayer even as to mundane temporal matters such as a suitable time to flee is part of the Lord’s practicality with His people. Prayer can be right about such concerns, even loving and thoughtful to see things work better for others as well as oneself in coping with trial. On the same principle praying about any temporal matter— illness, food supply, guidance, or whatever—can be in God’s will and part of acting responsibly. Yet believers should not permit temporal burdens to absorb all their prayer interest, but seek a faithful balance with concerns for eternal priorities.

Prayer for Strength in Tribulation (Luke 21:36)

Luke alone records Jesus’ words urging prayer to survive the heavy tribulation and be alive on earth to greet Him when He returns. Matthew and Mark both note Jesus’ call to be alert so as to be ready for His coming. But Luke includes the King’s caution to be on guard so as not to permit dissipation, drunkenness, and anxieties to be the lifestyle. His point is, do not be a victim of the pressures in that day, but be a victor (34).

It is in this sequence of emphasis that Jesus adds to alertness at all times the urgency of praying. He integrates praying for the purpose of having strength God supplies to escape all the things of such tribulation. This is not necessarily to be exempted from trial, and have life become a bed of roses, but to get through the difficulties insofar as they touch the life, remaining alive to stand before Christ as a survivor when He appears.

God’s will for given individuals always determines His freedom for differing action with people. But for those for whom surviving is His will, He grants this though others face martyrdom, also in His will. Other passages show this (Rev. 6:9–11; 13:7). Either in survival or in martyrdom or any kind of death, God can give adequacy to face trial with victory, or forgive the saved when they fail.

Principles are vital. First, it is God’s will to be “alert at all times” as is consistent for effective praying. “Watch and pray” (together) so as not to enter into temptation. This is relevant counsel. Jesus gives it to His disciples in Gethsemane later (Matt. 26:41), as He taught them to ask the Father not to permit them to be led into temptation, which their own weaknesses could instigate (6:13). The same principle is pertinent to facing difficulties and the pressure to give in to dissipation, drunkenness or anxiety, anything that could work defeat. Alert praying is distinct from a life with little or sloppy attention to God’s will, neglecting the need for His armor with His strength (cf. Eph. 6:10–18).

Second, it is ever strategic to take serious, prayerful steps to appear before the Lord receiving His approval. To stand before the Son of Man probably has the ring of facing Him in judgment that Jesus says will come up (Matt. 16:27f.). After He comes He will render recompense to every person according to his works, and the saved will be safe through Jesus’ sacrifice. They also will have some fruit of good works as related to any roles of service they are suited to (Luke 19:12–27; 1 Cor. 3:8).

The Parables in Prophecy (Matt. 24:32–25:46)

Having spoken of the future tribulation period and His second coming, Jesus spends the rest of “The Olivet Discourse” urging hearers to be prepared for His coming. He does this in six sections. The first three are His picture of the fig tree, its leaves showing the approach of spring (24:32–36), a call to discern signs of His coming; second, the analogy that preparing for the flood in Noah’s day has for being ready at His coming; and third, the scene of a householder being ready to deal with a thief ’s sudden coming. The point is to be ready to reckon with Christ when He appears suddenly.

After these three scenarios, three parables in Matthew 25 continue the urge to live in alert readiness. Each introduces words spoken to the Lord, which in effect are prayer voiced to Him at His coming.

Parable of the ten virgins (1–13). Here is “Prayer for a Door of Salvation.” Five wise virgins represent believers prepared for Christ’s coming, who enter in to His kingdom—pictured as a wedding celebration. Five foolish virgins picture professing believers who are not really saved, not truly prepared, so that the door to the kingdom is shut to them. This reasonably refers to the unsaved who cannot enter, as often in the gospels (Matt. 7:21–23; Luke 13:23–30). Even in the line of thought in Matthew 25, barring from entrance fittingly pictures the unsaved (v. 30), whereas the saved do enter into eternal life (46).

Prayer of the foolish enters the picture. They plead for an open door and entrance (11). They even say, intensely, “Lord, Lord, open up for us.” The “Lord, Lord” line on the lips of those not genuinely Christ’s is of no avail, just as Jesus says elsewhere it does not work to gain admission (Matt. 7:21–23; Luke 13:23–30). Just as in both of these passages, the Lord answers the prayer with “I do not know you” (12) (that is, know in a Savior/saved relationship).

Cogent prayer principles appear. First, prayer on the tongue of rejectors with no claim on grace is futile after they have passed by their opportunity to be ready. God knows the difference between possessors and mere professors who neglect His wake-up calls, then try to fudge when the day of the offer is past. Second, it is useless to pray for an open door from God if one’s own door of the life has been shut to Him. Third, God knows His own when they come (John 10:27), but does not know others in this sense, even if they have mingled with the genuinely prepared. That has been evident in the Parable of the Wheat and the Tares (Matt. 13).

The parable of the talents (14–30). Prayer comes near the end. Before this, Jesus’ story has a businessman’s entrustment to servants picturing God’s entrustment to servants. God, as this man, commits a commodity of value, to one person five talents, to another two, to a third one. Later God comes for an accounting with the three. The five-talent person has increased to ten, the two-talent servant to four, but the one-talent individual buried his. Otherwise he was idle, without seeking any gain for God’s sake.

The first two servants report back to the Lord in prayer when they are judged as to their stewardship. Their words of prayer are forthright, responsible, not begging out of responsibility or faulting the master as the third servant does. Further comments on the content of their prayer fit well below.

God says “well done” to the first two and invites them to enter into the joy of their Lord. This is consistent with passages about entering the future kingdom, or eternal life in its future sense. Entrance is a gift of grace as in many passages, never secured by merit, in harmony with the saved living for the Lord’s interest not as earning entrance but as expressing fruit of their being genuine. Even this is enabled by grace (cf. Eph. 2:8–10; 1 Cor. 15:10; 2 Cor. 3:5).

The third servant shows himself not to be genuine toward the Lord. He had a talent, probably depicting God’s main commodity, His Word/gospel of the kingdom. This can foster increase (cf. 1 Thess. 2:13), and even a professing servant has heard it, yet in effect discounts it with idleness. He had no increase at all, made no move in this regard, even misrepresented the Lord as hard and unfair in His expectations, not knowing the heart of the Lord. As a mere professing servant, He is rejected (30). This fits the pattern of examples about the unsaved in the context—that is, those who miss the kingdom (24:41–42), the spurious servant who is cast out with the hypocrites (24:51; cf. Luke 12:46, “unbelievers”), the foolish virgins barred from entrance, and the goats who cannot enter.

When the master (depicting God) confronts the third “servant,” he mouths words that are a form of prayer. He incriminates himself. He misrepresents the heart of the Lord (24), and has misused what was entrusted (did not use it at all! 25), and mistrusted (“I was afraid,” 25). In His answer the master (Lord) does not have one positive thing to say. Rather, He characterizes this “servant” as wicked and lazy (26), criticizes him for defaulting even from doing anything at all to live for His sake (27), and confiscates the whole entrustment, probably the Word, which, though powerful, has elicited only his nil response.

One further step is a part of the scene. The Lord condemns the man, voicing a very strong picture of this (30). The expressions for what happens to the third “servant” are common in Scripture for the unsaved. This is true of “cast out” (Matt. 8:12; Luke 13:28), “outer darkness” (Matt. 8:12; cf. Rev. 22:15), and “weeping and gnashing of teeth” (cf. Ps. 112:10; Matt. 8:12; Luke 13:28).

Principles for prayer summon the receptive. First, talking with the Lord at the judgment can be an enjoyment as for the two, or an embarrassment, an excuse-making, as for the third. Second, prayer reviewing service can exult in what God gave and what this gains in serving (20). God’s Word shows that God gives in grace related to prayer all along the way, and His grace produces through us, the channels, the branches (John 15:1–7). Third, prayer on the positive side can have God’s answer on the positive side—commendation, charge over a greater capacity of service in the kingdom, and celebration in the joy of the Lord.

Fourth, the one praying need only be accountable for what God committed in his or her case (five, two, or one), and what it has gained. An individual does not have to answer for what resulted from the Lord’s entrustment to another person.

In His answer to the excuse-making, the master (Lord) recognizes that capacity of service can expand for His true servants. This principle is true in capacity for specific reward even after the judgment (cf. Matt. 19:28, millennial roles; Rev. 22:3, ultimate servant functions).

The parable of sheep and goats (31–46). In this final Olivet parable, prayer emerges when sheep (37) and later goats (44) ask when they did things to Christ.

(1) Declaration (31–32a). When the Son of Man, the Messiah/ King of Daniel 7:13–14 comes in His glory, He will occupy His glorious throne, reigning at first during the millennial phase of His eternal authority.

(2) Illustration (32b–33). At His coming, all nations will be gathered for judgment, not as national blocks but as individuals whatever their national ties. He will divide them as a shepherd sets off sheep from goats, in His case putting sheep on His right and goats on His left. The sheep are the righteous (37), who enter into eternal life, the goats the unrighteous who go into eternal punishment (46).

(3) Explanation (34–46). Jesus explains the destiny of those separated. One possibility is the kingdom; the other is punishment. The destiny follows from what they do that they intend as “to Me” (to Jesus) or “not to Me.” In the latter case they did things only to fulfill self-will. The approved category corresponds with other Scripture, “for My name’s sake” (19:29), “the gospel’s sake” (Mark 10:29), “the kingdom’s sake” (Luke 18:29). The action of the righteous is the same as doing God’s will (Matt. 7:21–23; 12:47–50; 1 John 2:17), the “things” (values) of the kingdom Word of God (13:52).

First from the two classes are the blessed (34–40). Jesus calls them “blessed,” receives them to “inherit the kingdom,” says they go into “eternal life,” and invites them to “Come.” The truly “blessed” are defined as the saved. Jesus gives their characteristics in the beatitudes (5:2–12). “Eternal life” is always a gift of grace (John 3:16, 36; 5:24), the doing not meritorious to earn life but the fruit manifesting the life flowing out (John 15:1–7). Those who answer Jesus’ summons to “Come” when first saved (Matt. 11:28; John 5:40) are the “righteous” by imputation (Rom. 5:12–21) and by impartation (Rom. 6:1–13), the ones He consistently bids “Come” at the end (Matt. 25:34).

King Jesus tells the righteous six examples of their acts toward people that He appraises as done “to Me.” They question Him, a direct communication and form of prayer. When did they do these? His answer is that in whatever measure they did each work to one of “these brothers of Mine,” they did it to “Me” (40). It may have been even to the least of the brothers.

The “brothers” have been thought to be physically brothers of Jesus in the sense of fellow-Jews since He is the King of the Jews. Such works manifesting love are by believers during the future tribulation period just before the King’s coming that the context describes. These believers (sheep) befriend Jewish people who are particularly persecuted by the Antichrist and those of his value system then (Rev. 12:14–17; 13:1–18). Still a more probable view is that the “brothers” are any believers, those whom Jesus Himself specifically defines as spiritually His brothers etc These do the will of the Father (Matt. 12:46–50; cf. 7:21–23; 1 John 2:17; 5:14–15). True sheep (believers) show good works toward others who are also doing God’s will, any “brothers,” in faith that works through love (Gal. 5:6; James 2:14–26). The principle would also include kindnesses to Jewish people, but not be restricted to one race.

If John loved Jesus, he would feed Jesus’ sheep (John 21), though he himself was also a sheep. The sheep help brothers, who also are, under the same analogy, themselves sheep; and the sheep depict brothers and sisters of one another.

The sheep speaking to the Lord express humility, not having sought plaudits but looked for persons to whom they could be a blessing. The doing was not for personal glory, but for Christ’s sake as in Matthew 19:29.

Second is the class called the “accursed” (41). These had opportunities to do things “to Me” along similar lines. They did not live for the Lord’s interest (will), only for their own, similar to examples in the context. These are those as in Noah’s day who do not get ready, the unfaithful “servant” who beats others and is drunken, the virgins who do not bother to prepare wisely, the third servant who shows no interest in what will benefit the Lord.

When Jesus tells these to “Depart from Me . . . into the eternal fire” (41), they question Him. This is in a show that is not of humility as the sheep wondering about their right. Theirs, rather, is an attitude of haughtiness that challenges His right against their self-imagined rights. Of course He is the King, and has every right to review them on the examples He adduces, and answer their final prayer the way He does.

At the end, a brief summary pulls things together (46). These mentioned last go away into eternal punishment, but the righteous “Come” into eternal life. Obviously the unsaved and the saved are put in contrast. The “brothers,” representing saved people as well, are not thought of as a third category; they are among the class that go into eternal life.

It is appropriate to sum up principles. First, those who pray can always find encouragement in meditating on who the Lord over prayer is—Son of Man fulfilling prophecy of a Davidic ruler, one who is to come in glory, accompanied by angels, and occupy a glorious throne. He is King, authority over all nations, judge, Son of the Father, the one who is to be center of every work a believer does, preparer of a place whether for believers or unbelievers.

Second, do all in humility, intending it for Christ’s sake, not to serve selfishness. For the King will see the truth in the proper day. Third, keep asking prayer questions in a servant spirit and getting answers for servant encouragement, as here at the judgment. Fourth, guard prayer against asking what calls into question Christ’s fairness or right to appraise as He wills. Doing it now can show a servant heart, so different from a heart that serves self and finally asks why it is not credited for leaving out Christ’s will.

Matthew 26:17–19; Mark 14:12–16; Luke 22:7–13

Asking Guidance for Service

The Asking (17)

On Thursday morning, a full day before the crucifixion, Jesus’ disciples voiced this inquiry to Him. They needed guidance about where to prepare for His eating the Passover meal that evening. Jews then observed the meal the night of the day the lamb was offered, and Jesus would offer Himself the next day, Friday. This asking appears to be by two disciples, according to Luke’s account.

The Answer (18)

Jesus’ selection. He has selected two, whose names of Peter and John are listed by Luke. When the two need direction (above), Jesus gives it.

Jesus’ specification. Go, He says, to a certain man. Mark and Luke clarify that the individual will meet the two, carrying a pitcher of water. Once they observe this action, they are to follow him into the house he enters. There they are to tell the owner His request to reserve a room, apparently from earlier arrangements He has made. He simply needs to know where, that is, which room.

The answer assures the owner’s showing them a large upper room ready for Jesus’ Passover meal.

The Action (19)

Their following the directions. The two pursue the plan just as Jesus guides (Matt.).

Their finding the directions true. The second and third gospel writers remark that the men who made preparations discovered details to be just as Jesus said.

Their furnishing the meal. All three evangelists note that the disciples make everything ready for the Passover observance. This entails securing the lamb, bread, bitter herbs, and all aspects so that everything is in place when mealtime arrives.

Prayer lessons attend the exposition. First, the disciples illustrate seeking the Lord’s will in matters of guidance. God had promised to guide with His eye on His servants (Ps. 32:8), and Jesus certainly sees the path ahead here. Second, asking the Lord can result in receiving particular details needed to fulfill His plan. God leads by His written Word as the God-man could point the way by His spoken word, much of which becane part of the written Word for later praying disciples

Third, it boosts confidence to see that God has a plan, has thought ahead, and gives the right guidance when the time to ask about it comes. Fourth, those who honor God, for example in prayer and obedience, here find that God blesses their action (1 Sam. 2:30).

Details that supplement the three gospels from the Gospel of John, where John alone gives sections, are reserved for the exposition of prayer in John later.

Matthew 26:21–25; Mark 14:18–21; Luke 22:21–23

Prayer that Denies Betrayal

Each of the disciples—later Judas Iscariot in particular—speak to Jesus, questioning that they could betray Him.

The Proclamation of Betrayal (21)

First, Jesus affirms that one of the twelve will betray Him.

Mark and Luke give the added note that the betrayer’s hand is on the table where the thirteen men sit.

The three evangelists include Jesus’ commitment to go on unswervingly with the divine plan set for Him as the Son of Man. Scripture had forecast the death of the Messiah (Isa. 53; Zech. 12:10); indeed the plan God had determined for His people to offer lambs (Ex. 12) was now the eminent background for the “Lamb” par excellence fulfilling the Passover ideal (John 1:29; 1 Cor. 5:7). The writers also join in noting Jesus’ condemnation (“woe to that man”) of the betrayer. Matthew and Mark show Jesus’ words that it would be good for the betrayer if he had not been born. For then he would not betray and not be condemned; as things are, and now must be, the condemnation will be eternal.

The Problem about Betrayal (22–25)

In a kind of prayer, here to the visible Lord, the disciples react as if stung by His certainty of a betrayal. They are sharply grieved, and each one or one after another is saying to Him “Certainly not I, Lord?” They recoil against the unthinkable sin. Yet Jesus is right. One will betray Him. Later, Peter finds himself insisting he will never deny the Lord, the others join him, and all fall into this sin.

What of principles cogent for prayer? These appear. One is that we may, as eleven of these men did, tell the Lord our grief at the thought of betraying Him. Then we need to trust Him to strengthen us by His grace, as we abide in Him and in His word (John 15:7), so that we do not fail in this way. Second, when we see a specific case in God’s Word of who fails Him in a given instance, it is right to observe that (as v. 23), and not accuse ourselves if we are not guilty. How many, for example, have labored under the burden that the “unpardonable sin” they see in Matthew 12 is a sin they have committed? Yet they are not rejecting Jesus’ words and works as those Jesus says are guilty of this, in context. Quite distinct from this, even if weak, they want to trust in Christ, as He enables them.

Third, if we will be patient to meditate on God’s Word, we will often discover that words we uttered to God about a problem receive a sound answer in what He says (vv. 23–24). Fourth, those who talk to the Lord sincerely about a misgiving frequently find that His Word has the kind of answer that illumines their own best pathway. Here, Jesus tells of His own loyalty to the divine plan for Him even to and through death. And those who follow Him learn to be similarly resolute even though far from His perfection, to walk in God’s path for them.

Episodes Luke alone gives are reserved for the special exposition on unique Lukan prayer passages.

Matthew 26:26–29; Mark 14:22–25; Luke 22:17–20

Praying about Food

Jesus exemplifies prayer in thanksgiving for both the bread and the cup (26, 27).

The Prayer Blessing the Food

Blessing the Bread. Matthew and Mark mention thanks for the bread before the cup, whereas Luke without contradicting this makes note of the thanks for the cup, then the bread.

(1) The speaking to God. In the process of the meal Jesus took bread and, “having blessed” it, broke the loaf and distributed chunks to the twelve. Luke is more specific in saying that Jesus had “given thanks,” then broke the bread. The prayer was an affirmation of gratitude to the Father for the bread, and possibly His life principle that provided it, life to enjoy it, what the bread represented (His body, broken for others), what this would accomplish, and so on. It also was a calling for the Father’s blessing to be on all of this, with a profound sense that life with its privileges is in His faithful control.

(2) The significance to the disciples. As He handed bread out, Jesus defined what it symbolized in a spiritual sense. They were to “Take, eat” realizing that “this is My body,” that is, it is a picture signifying My body to be “given” (Luke) at the cross on behalf of others. Paul would comment on this (1 Cor. 11:23–26).

Blessing the cup. Jesus also on that occasion had taken a cup and “given thanks” (all three gospel writers record this). He passed the cup around, invited all to drink from it, and they did.

He emphasizes three things.

(1) The participation. All receive His invitation to drink; He even permitted Judas who was to betray Him. What remarkable grace, giving him even this opportunity to be thankful also, and to turn from what was in him.

(2) The signification. He follows with explanatory words, “for this is My blood of the covenant . . .”—that is, “this represents My blood. . . .” Four details stand out.

First, the point is the blood that the contents of the cup represent. Second, the pouring out is a focus; He will pour out His lifeblood as a sacrifice for others, an effusion for them. Both Matthew and Mark include His words about the people, “for many.” Third, Jesus notes the pact, the covenant. Luke’s careful investigation (1:1–4) has given him the word “new”—“the new covenant.” It is the new covenant God promised through Jeremiah (31:31–34), in distinction to the Mosaic covenant. Fourth is the purpose of the pact, or agreement with men, “for forgiveness of sins” (Matt.). It is an agreement pledged in blood, providing for the forgiveness. Jesus means His own blood in contrast to the blood of animals as Moses offered under the old covenant (Ex. 24:5–8). Redemption is in Him, through His blood, according to the riches of His grace (Eph. 1:7).

(3) The anticipation. All three writers include other words of Jesus related to the element (blood) that He prayed over. These state that He will not drink of this fruit of the vine from the Passover supper until the day He drinks it afresh with the disciples in the kingdom. As he literally drank it yet knew its significance at the supper, He can literally drink knowing the import at His second coming. Here the drink is in anticipation, but at that future time in retrospection. But both memorialize the wonder of His work on the cross.

In its greatest sense the kingdom is yet future, coming when He appears on the clouds of heaven as He has defined (Matt. 16:27f.) and will clarify (26:64). Coming in a glorious display as the Son of Man, He will fulfill prophecy (Dan. 7:13–14) at a time when He rules the world even in a military and political sense as well as spiritual (Dan. 2:35; 7:22). In such a sense He sees His kingdom as future from His first advent (Luke 19:12–27; 21:31). John on Patmos would agree (Rev. 5:12; 19:12ff.; 20:4–6, millennial; 21:1– 22:5, ultimate).

Prayer is strategic, right at the heart of Jesus’ Passover words. He thanks God twice. One principle is that He modeled putting prayer at the crux of things relating to His work. Here it involves His body and blood offered on the cross, and His desire for the disciples to remember Him in this work. His anticipation of a future drinking shows that He expects the observance to go on until His future coming. It also shows He sees what the drinking signifies as pertinent even after He has returned, in the kingdom. How could He and His own ever exhaust or cease to memorialize the wondrous significance that His death conveys?

Second, prayer, as in its thanksgiving aspect here, always has its best fit when related to details of God’s will and His work. Third, among many things it always is fitting to thank our Lord for His giving Himself, His very body and blood, on our behalf. How should thanksgiving be minimal in lives with so much for which to be thankful? The Psalms spell out many things for which to be grateful, and Paul says “in everything give thanks, for this is God’s will for you,” you believers (1 Thess. 5:18; cf. Phil. 4:6).

Matthew 26:30–35; Mark 14:26–31; Luke 22:39–40a

Beware Cockiness in Prayer!

Peter insists, in what is a kind of prayer, that he never will fail Jesus, never deny Him, even if standing with the Lord means he must die with Him. A cocky claim is soon followed by a cock’s crow.

The Circumstance (30–32)

Jesus and His disciples sing a hymn of worship (even this possibly involving prayer), then go out from the Upper Room to the Mount of Olives. There, in privacy, Jesus tells them they all will fall away because of Him, specifies this very (Thursday) night, and states that this will fulfill Scripture (Zech. 13:7). God’s servant Zechariah wrote of God, “I will strike down the shepherd [the Messianic Shepherd, as Jer. 23:5–6], and the sheep of the flock shall be scattered” (believers in the Shepherd’s disciple flock). More must be said to furnish perspective, Jesus realizes. He adds to the striking down of the Shepherd, “But after I have been raised, I will go before you to Galilee.” He indeed would rendezvous with the disciples in Galilee in Matthew 28:10, 16–20.

The Claim (33)

In the face of authority from God’s written word and His living Word, Peter speaks to Jesus in strong disagreement. His emotional cocksureness, human zeal, and forgetfulness of how weak he is take over. Pride goes before a fall.

The words are directly to the Lord, prayer in effect. Even though all may stumble (fall) because of Jesus, “I will never fall away.” Jesus has his word on that. Peter failed to take Jesus’ word on that to heart.

The Correction (34)

Peter is mistaken. Jesus answers his bold claim with the firm certainty that should correct him. This very night before a cock crows (Matt.; Mark gives a valid “twice” to specify things), Peter shall deny Jesus three times. Both writers record the three denials, quite in contrast to Peter’s precipitous assurance there never would be even one!

The Claim Renewed (35)

Mark gives readers the insight that Peter kept insisting. He was bull-headed, short on humility, and running low on a proper respect for the Word in Scripture and from the Son of Man. Even if he had to die with Jesus, Jesus could count on him all the way.

One has only to observe the passage to see that Peter is not alone in this arrogant claim. All the disciples kept affirming the same thing (Mark). Of course Jesus’ words earlier stated the truth—all would fall away, Another strategic factor needs to be kept in mind: a bit earlier, as Luke 22:31–32 records, Jesus had given Peter an assurance through prayer. Satan wanted to sift Peter like wheat, the one Jesus singles out as an example, “but I have prayed for you [shift to plural, all of the disciples except Judas], that your faith may not fail. . . .” Jesus’ prayer would be answered in God’s safekeeping of Peter and also the others. Peter, for instance, would sink very low, but not fall utterly and permanently away. He would spring back, be steadfast, serve well, in an answer to prayer! And the faith of the others, as well, would not fail.

Now a review of prayer principles is fitting. First, Jesus goes from prayer to prayer, so should we who follow Him. Pray about everything (Phil. 4:6). Second, Jesus models a life strong in the Word, strong in prayer, an example that we too can blend the two in the pursuit of God. Third, however we pray, in a world filled with opposition to God and His people, we will, like Jesus, find the prayer path one also of dark trial.

Fourth, Peter ought to help us see the wisdom in humbly screening from our prayer inadvisable claims contrary to God’s Word and the truthful Jesus. How big we may fancy ourselves to be, yet how little we know about things, and God speaks rightly, but we are prone to fail. Fifth, a better path for Peter and for us is to face trials not with self-sufficient avowal but with God-seeking prayer! Sixth, we may see ourselves in all the disciples, and turn to prayer too as Jesus has taught, rather than forget (Matt. 6:13). Any one of us has the potential within to be unfaithful to the Lord; all of us are in very great need of His victory. This we may have by a vital trust in Him through the guidance of God’s Word (Ps. 119:9–11), and watchfully depending on Him in prayer (Matt. 26:41).

Matthew 26:36–46; Mark 14:32–42; Luke 22:40b-46

Prayer Before the Greatest Trial of All

Jesus prays three times here, and exhorts the three disciples to continue in watching and praying.

His Admonition for Prayer (36–38)

In the evening’s recent moments Jesus has led the disciples from the Upper Room to the Mount. He has predicted that all will fall away from Him, cited Scripture that speaks of it, and heard all the twelve insist on their steadfastness.

His entrance to the garden (36a). Jesus and the disciples arrive in Gethsemane, a garden on the Mount.

His entreaty to the disciples (36b). He bids the twelve sit waiting while He goes off to pray. He says “there,” so probably nods or points with a hand.

His experience of sorrow (37–38a). He asked the same three to go with Him that He took to the Transfiguration—Peter, James, and John. As they were able to perceive the Lord’s demeanor, He was grieved and distressed, and shared with them that His grief was to the point of death. Man of sorrows!

His enlistment of their prayer (38b). Matthew mentions only “remain here and keep watch with Me.” Luke says that before He leaves them His enlistment is to “Pray that you may not enter into temptation” (v. 40). This fits the detail He had taught the disciples (Matt. 6:13). Even when “watch” alone is mentioned as in Matthew, it seems to include praying, as in “watch and pray” (41; Mark 14:38). Alert watchfulness would entail sensitively reaching to God in prayer, and so much the more in such a crisis (cf. Eph. 6:18; Col. 4:2).

His Agony in Prayer (39–44)

His first prayer (39–41). He has left the three with His appeal for action.

(1) His privacy. He moves on some distance (“about a stone’s throw,” Luke) beyond the trio, in privacy, but in the presence of the Father.

(2) His posture. The first two writers say He falls, Matthew specifies “on His face” in a prostrate position, Mark “to the ground.” Luke’s “He knelt down” reasonably pictures His going down, touching ground at first on His knees.

(3) His pleading. In this His grief at being separated from the Father as a sin-bearer is evident.

First, He speaks the relationship He feels, “My Father.” Second, He voices His reassurance in the Father’s sufficiency, “All things are possible for Thee” (Mark). Third is His request, “let this cup pass from Me,” a prayer petition. Fourth is His rest in the Father’s will as best, “yet not as I will, but as Thou wilt.”

(4) His power (Luke 22:43). An angel appeared to Him, giving Him strength to face His trial.

(5) His perspiration (Luke 22:44). Three details stand out. They are Jesus’ agony as to the hurt that pressed Him as He faced the load of the world’s sin, yet His fervency in rising to the challenge, and His sweat that rolls off Him as He labors, and splatters the ground as blood drops fall from a wounded warrior.

(6) His provocation with the three. Rising from this intensity, Jesus returns to the disciples and finds they are not alert but asleep. Rousting them, He chides Peter (Mark), possibly him as a leader and example to them all (as Luke 22:31–32). Or it may be because Peter had made himself so prominent in his boasting that he was the one on whom Jesus could count. Matthew makes clear that while Jesus singled Peter out for the answer, His question is meant for all three. “So, you men (plural) could not keep watch with Me for one hour?”

A measure of compassion mingled with the chiding. Luke explains, “He found them sleeping from sorrow . . .,” worn to fatigue by the emotional burden heavy upon them. Still this is no final excuse, for He had called them to “watchfulness,” and where believers trust for God’s sufficiency to bear up, they can find that He gives it (cf. Ps. 138:3; Isa. 40:31).

Two facets combine here. First is Jesus’ concern over the laxness in place of diligence, second His challenge to be vigilant. He shows that the disciples need not fail, and should they fail it is only when they bypass His way to win. “Keep watching and praying, that you may not enter into temptation,” He counsels. Back to basics is the call; practice the very truth of alert prayer given in the special prayer for disciples (Matt. 6:13).

The challenge to prayer actually is made up of three components here. These are the priority, “watch and pray,” the peril to avoid, the entering into or succumbing to temptation, and the poverty in their own weakness (cf. 2 Cor. 3:5). So they must be alert to meet with God in prayer. For “the spirit is willing, but the flesh is weak.” Luke’s record passes by “watch” and says “Rise [from sleep and failure] and pray. . . .” The point appears to be, show alert watchfulness that is so different from snoozing on duty as you rise in vigilance and seize the occasion to pray.

His Second Prayer (42–43)

His privacy. Matthew specifies Jesus’ withdrawal as “a second time.”

His prayer. The first two gospel writers add, after His seeking out His private place, “and prayed.” As in the first prayer, Jesus knows the solace, “My Father,” is sensitive that the death cannot go by without His accepting it, and utters submission, “Thy will be done.”

His perception of their failure. Rejoining the three, Jesus apparently stirs them from sleep but finds their eyes heavy from the grogginess they feel. Though to some extent aware, “they did not know what to answer him” (Luke).

His Third Prayer (44)

This is tabbed “the third time” in Matthew’s account, with the note that Jesus prayed the same thing once more. The privacy is followed by the prayer. And then His rejoining the three is “the third time” (Mark).

His Announcement of Betrayal (45–46)

Jesus remarks about them still sleeping, a last chide. Then He reports the time for events to change, and reveals the next action, betrayal of the Son of Man, eminent in the betrayer’s approach.

Principles of prayer permeate the drama. First, Jesus models a good example by prayer that prepares for a crisis. Second, Jesus was a good pattern not only by example but by precept, calling the three to pray that they would not fail in temptation. Third, failure to pray before a temptation makes believers the more vulnerable to failure in the crisis itself, as in the disciples’ falling away. Fourth, Jesus still entrusts the privilege of watching and praying with Him that His will be done (Eph. 6:10–20).

Fifth, the Lord gives His servants repeated opportunities to snap out of lethargy and pray aggressively. If we shirk away the opportunities and let the years slip by, when will we learn? Sixth, it is crucial in prayer to submit to God, desiring what is finally best, that His will be done. Seventh, are there critical spiritual urgencies even today to watch with Jesus at length, say for an hour or several hours? And if we pray an extended time, can this be in sweet obedience swept up on the wings of grace, and not a legalistic, falsely pious, or merely mechanical performance?

Eighth, the importance of winning prayer is not just for a brief time, or hit and miss, but a cruciality we need to keep doing. Ninth, good intentions are not enough, for the flesh is weak and we need God’s empowering through prayer. Even Jesus, living as a human as God would have humans live, received empowering as He prayed (Luke 22:43). In His case it was by an angel, and angels minister to believers too (Heb. 1:14), as the Holy Spirit gives Himself and His good things to those who pray aright (Luke 11:13; cf. Matt. 7:11).

Tenth, saying the same things in prayers as Jesus did can be with a pure motive that pleases God, when one is right in other ways. Eleventh, it can help to resolve not to be found sleeping when we should be praying, and keep getting back to this even after we fail at times.

Matthew 26:47–56; Mark 14:43–52; Luke 22:47–53; John 18:2–12

Prayer in Jesus’ Arrest

Seven phases pull together the various currents of this night arrest. Various people speak to the Lord here—those coming to make the arrest, Judas, and the eleven disciples. Jesus refers to His recourse with the Father in prayer (Matt. 26:53).

A Search for a Felon (47)

Jesus was in a haven where He often had huddled with His disciples (John 18:2). Judas, so familiar with the spot, but now fulfilling the betrayer’s role, approaches with Roman soldiers and Jewish temple officers (18:3). The tromp of feet, brush of branches, and clink of weapons, plus the dancing lights of torches, announce the approach while Jesus is still speaking of this very danger. Judas forged ahead, pointing out the way.

A Scene of Focus (John 18:4–9)

Jesus’ Person (4–7). Since He is the object of the quest, as He was aware from divine counsels and the Scripture, Jesus strode forth, a man’s man, to face the mob. When He challenges, “Whom do you seek?” men of the party reply “Jesus the Nazarene.” They engage in a kind of prayer, talking to the Lord Himself. Jesus was forthright, “I am He,” and the officers fell back, dropping to the ground apparently by some power of God that struck them for an instant.

Jesus again hurled out His question, “Who are you seeking?” And they repeat “Jesus the Nazarene,” a term Jewish rejectors used to identify Him with the shame of that area.

Jesus’ people (8–9). Repeating that He is their object, Jesus quickly requests that the focus be only on Him, and the disciples be at liberty. John explains that the Lord asks this so as to fulfill His own statement that of those the Father gave Him He lost none. In the sequence, He had said this earlier in prayer in the Upper Room (John 17:12); He had lost none but the son of perdition, Judas, that Scripture about a betrayer might come to pass.

A Salute of Familiarity (Matt. 26:48–49)

Judas had prepared the party to expect his sign that identified Jesus, a kiss as a signal that the arresters seize their man. He came ready to plant this insincere kiss, and glib with a word of greeting, “Hail, Rabbi!” said emphatically as a guiding gesture to specify the man to snatch. The word, even so brief, is an affirmative kind of prayer. When he delivered the kiss, Jesus’ answer questioned him doing a feind’s act with the pretense of a friend (Luke 22:48). Matthew’s gospel even reports Jesus’ irony, “Friend,” for the betrayer.

A Strike in Fury (Mark 14:47; Luke 22:49–50)

Asking about defense. Disciples hanging close to Jesus speak to Him, a prayer in essence, asking if each should wield his sword to defend against the intruders.

Action in defense. Events flash by quickly. Without waiting for Jesus’ answer, a disciple whipped up his sword on impulse and whacked off the right ear of Malchus, slave of the high priest (John 18:10). John is the only gospel writer who includes the name of the defender, Simon Peter, the most famous fast-draw artist of the East.

Peter was at least ready to make a start on going all the way with Jesus, as he has boasted when words were cheap. When the events really got tense later, he would wilt out of the picture.

Jesus quickly replies to such action.

A Surrender to the Father (Matt. 26:52–55)

Jesus shows that such action is out of place, and He is sufficient in His situation without it.

His attitude toward force (52). He tells Peter to “Stop” (Luke 22:51), do no further damage, and slide his sword back into its sheath. For his practice can lead on to perishing. It is widely true that all who resort to violence to settle difficulties will eventualy die by some of their own medicine.

Jesus not only dealt with the violence this way, but miraculously restored Malchus’ ear (Luke 22:51). This showed His care, and eased the peril to Peter.

His abandonment to the Father (John 18:11). He asked Peter if it was right that He not drink the cup the Father had given Him.

The availability of the Father (Matt. 26:53). Another question as food for thought to Peter is, cannot Jesus “appeal [in prayer] to My Father” and the Father will give more than twelve legions of angels to protect Him? This would be, with 6,000 men in a legion, 72,000 angels! And Jesus said “more than” this number. If the Father could overwhelmingly furnish such safety in answer to prayer, why would Jesus need one fast but outmanned swordsman?

His accord with God’s forecast (Matt. 26:54, 56). Knowing that it is God’s Word that He die for others, Jesus is committed to the plan, to fulfull God’s will. He emphasizes the foolishness of the crowd in coming for Him with weapons as if He were a criminal. And He underscores the faithfulness in His case, as He follows the right course, even though at the moment the arresting party and power of darkness will have the upper hand (Luke 22:53). Officials take Jesus into custody, but by His consent when He could have resisted successfully (“seized Him,” vv. 50, 57).

A Scattering of Friends (Matt. 26:56)

When the Son of Man was being taken to trial, His disciples all left Him and fled. Jesus had predicted this (v. 31), in carrying out Scripture (Zech. 13:7).

Principles for prayer bid for attention. First, it is possible to be Judas-like in speaking to the Lord, masking deceit to oppose Him. Or one may utter words free of guile. Blessed are the pure in heart. Second, it is right to pray in the Lord’s work with trust, relying on resources He prizes, not one’s own muscle and worldly weaponry (cf. Luke 22:49–50). Third, how false and yet how often repeated it is to pray to know the Lord’s way but leap into action our own way, in the flesh. There is a “Peter streak” in each of us, and we need to wait on God’s counsel, not act in haste that “makes waste.”

Fourth, as God’s possibilities through prayer and His will in the Word gave Jesus assurance, His servants always can pray, counting on His will to be right. Fifth, as Jesus sees, possible prayer to avoid a trial should be screened by submission ready to endure the trial if it is His will.

Matthew 26:57–68; Mark 14:53–65; Luke 22:54

Speaking to the Lord on Trial

In the overall picture, Jesus was put on trial in six phases, three before Jews and three before Romans. Here He is in His second Jewish trial, facing the high priest Caiaphas and the supreme Jewish ruling body, the Sanhedrin, second of the six steps.

Speaking to the Lord, prayer at least in analogy, occurs twice in this, in verses 62–63 (the high priest) and 68 (priests, elders, scribes, Mark 14:53).

The Charge by Witnesses (57–61)

Zealous for a charge that would sink Jesus, council members heard various false witnesses urge their claims. Two finally gave them their charge—that Jesus claimed He could destroy the temple and rebuild it in three days (v. 61; cf. John 2:19–22). Jesus actually had meant His body, in that He would rise from the dead.

The Challenge by the Priest (62–63)

Here now is Caiaphas’ assault on Jesus. He questions that if He does not answer the charge, what about His defense on the temple issue? Similarly some in every age challenge the Lord. If He loves, how does He resolve charges of outrageous things He says, or allows? How can He be sincere and do this or not do that? If He is God, why does He not show it in the way the challenger dictates?

Extending his challenge, Caiaphas prodded the silent Jesus. He charges Him by the living God the Jews believed in to put Himself under oath. Let Him summon God’s attestation or denial whether He is the Messiah, the Son of God.

The Claim of Jesus (64)

Matthew pictures Jesus’ answer in its process of going on. He “is saying to him, ‘You have said it [yourself]’”—that is, “You have yourself said who I really am,” even if the high priest was rejecting the truth he put into words. Mark gives same meaning in effect, an admission, “I am [the Messiah, the Son of God].”

His evidence of Kingship had sufficiently verified His identity in words and works. For those of faith, the authentication has been adequate; those who will not believe will not, but the truth still stands. Quite naturally, the One on trial points to the great future demonstration that He is the Messiah, the heavenly One. All will see the Son of Man, forecast in Daniel 7:13–14 as the eternal King (v. 27) enthroned in power and coming on the clouds of the sky (cf. Ps. 110:1).

The clear-cut answer makes claim to certain rule in God’s capacity. It leaves no doubt as to how Jesus identifies Himself.

The Charge by the Priest (65–66)

Three phases of Caiaphas’ reaction are almost by reflex. These are his distress, portrayed by ripping his outer priestly apparel by his intense agitation; his declaration that Jesus has blasphemed God by His claim that exalts Himself to the status of Godhood; and his decision meant to sway the whole council. This witness makes the charge of blasphemy clear, canceling need for further witnesses. The man who among all in Israel should have been most sensitive to embrace truth was the most aroused to fight against it.

The Chiding by Attackers (66b–68)

Two phases happened in a rush. First was the whole council’s verdict, all answering Caiaphas’ question by condemning Jesus as worthy of death. In their eyes, He, although a mere man, made Himself out to be God. Second was their viciousness. Many were the details— spitting in His face in utter denunciation, blindfolding Him to put Him at a disadvantage in a little game of “Who hit You?,” pounding Him with fists, and slapping Him with hands or else rods.

Possibly the most stinging indignities were their words, spoken to God on earth. These were insults regarding Jesus as a laughingstock, “Prophesy!” when He heard the words as the high Lord of all, the One up to whom biblical prophecy chiefly ran (cf. Luke 24:27). Their demeaning sport invited, “Prophesy to us, You Messiah; who is the one who hit You?”

In that the council speaks to the One who actually is God on earth, a kind of prayer transpires. This has its principles for prayer. First, some pray angrily, attacking God in heaven, disrespectfully challenging Him to answer charges. God hears the defiance, and will bring all words to judgment when He is ready (Matt. 12:36–37), even if He waits (Ps. 50:19, 21). Second, it is not the way of unbelievers to grasp the way God responds, as here, but those err who count all as done when they gloat in an imagined victory. How vain to cast words at Him, judge His answer in a way that suits one’s deceit, and construe His not judging them on the spot as a goad to further rejection.

Third, words the antagonistic fling at God could get them a wise answer if they would listen legitimately to His Word that can inform prayer. Here, Jesus pinpoints truth as what the priest has just uttered, if He would be open in faith. He even unites past prophecy of the Word (Dan. 7:13–14) and the words of David’s Lord reigning (Ps. 110:1, 4), with His own royal future. Fourth, the record does not tell of these insulting Jesus praying right away for forgiveness. Yet God offers pardon from all things to those who confess (Acts 13:38–39; 1 John 1:7, 9).

Matthew 27:1–2, 11–30; Mark 15:1–19; Luke 23:1–25

A Governor Speaks to the Lord

Jesus was led before Pilate, governor under Roman authority for Judea. Pilate puts questions to the Lord at six stages of proceedings before him. Since John’s Gospel supplements the account heavily, it also is integrated here.

The Presenting Before Pilate (27:1–2)

The Jewish decision during the night is brought before Roman authority. This is because Israelites, subjugated to Roman government, were humanly accountable here. The Jews have their charges to urge, seeking Pilate’s approval.

The Probing of Pilate (27:11–30)

Three phases occur. Jesus is before Pilate once, then sent to Herod in deference to his jurisdiction over Galilean matters, and finally transferred back before Pilate a second time.

The first question (11–12). Pilate asked an introductory question of Jesus.

(1) The asking. “Are you the King of the Jews?” Luke 23:2 has prepared for this natural query by recording the Jews’ twofold charges, opposing taxes to Caesar (a lie) and claiming to be the Messiah, the King.

(2) The answer. Jesus replies that the truth is in Pilate’s words (“as you say”), and has a question of His own. Are the words stemming from the governor’s own interest, or from what others put before him (John 18:34–35)? Pilate seems impatient. Why would he be particularly interested since he is not a Jew? Jesus’ own nation is charging Him. In Pilate’s view, what has He done?

These words, put to Jesus, draw His further answer as John recounts (36–38). Jesus affirms that His kingdom is not of this world’s derivation, power, values, and so on. Due to Israeli rejection at this time, He is not now seeking to set up the kingdom in a military, political sense; otherwise His servants would be opposing the Roman power. As things stand, His kingdom is of another source that can begin it when He is ready, from God, of His power (cf. Dan. 2:35, 44–45; 7:13–14, 27). It will be set up in His time but is not at this time a threat to supplant Rome immediately.

The second question (John 18:37). Pilate quickly grasps that Jesus is claiming to be a king. Jesus acknowledges the truth of Pilate’s words, and urges that He has come to be a witness to truth. Each person who discerns the truth aright properly hears His voice.

The third question (John 18:38). Pilate reacts “What is truth?” but seems not to allow Jesus time to explain before he tells the accusers that he finds no guilt in Jesus. This stirs the Jewish leaders into a flurry of renewed accusation, lest they lose their case.

The fourth question (Matt. 27:13). Pilate, aware that Jesus was not answering His antagonists, asks if He does not hear, if He has no rebuttal to so many charges. Jesus remains silent, and this astonishes the governor, since he expected a normal, self-defending anxiety and argument.

The transfer to Herod (Luke 23:6–12). When accusers cite Jesus for fomenting unrest in Galilee and Judea, Pilate asks and learns that the arrested teacher was a Galilean. This prompts the governor to refer the case to Herod Antipas, governor of Galilee and Perea. It would give Pilate a convenient escape from pronouncing against a man he felt innocent. It also would look good by its recognition of Herod’s authority. But Herod draws no answer from Jesus either, despite intense accusation from Jewish leaders, and he sends the prisoner back to Pilate.

The fifth question (Matt. 27:15–23). Pilate had a custom at the Passover time of pacifying the Jews by releasing one prisoner of their choice. He thinks they will pick Jesus to be set free, but they clamor for a notorious robber (John 18:40), held on a charge of insurrection and murder (Luke 23:25), Barabbas. Caught in the foment, Pilate sees no way out if he is to win favor with the Jews, so he has Jesus scourged (John 19:1). He tries to shift the blame to the Jews entirely, claiming that he himself has found no guilt in Jesus worthy of death (Luke 23:22; John 19:6).

It is here that Pilate asks the fifth question (John 19:9). Hearing an attack against Jesus’ claim to be the Son of God (v. 7), Pilate feels the cold spear-point of fear driving him to probe at Jesus. “Where are You from?”—from some human origin, or from a god which Pilate dare not cross? Again Jesus remains silent, as God had prompted a prophet to predict (cf. Isa. 53:7).

The sixth question (John 18:10). Pilate asks the accused if He will not respond to him. Does He not know that he (Pilate) has authority to release or crucify Him? At this point the defendant does answer, calmly telling the governor that he would have no authority over Him unless God allowed it to him. The one who delivered Jesus up to Pilate, probably Caiaphas as the chief Jewish leader responsible, stands answerable for his greater sin.

Mention of responsibility before God, and of sin in which he is implicated, even if in a lesser degree, stirs Pilate to try again to release Jesus. Presenting Him in hopes of mercy with the words “Behold, your King!” (14), he stirs only cries to crucify Jesus. The Jews shout, “We have no king but Caesar,” in outright rejection of the greater King. So Pilate washes his hands of the matter before the crowd, protesting his own innocence (Matt. 27:24)). The Jews assume full accountability for His blood (v. 25). Pilate releases Barabbas and sets events in motion to have the prisoner crucified (26)

These six cases of words to the Lord are at times similar to things spoken in prayer. Principles occur in them. First, a person without salvation can ask questions of the Lord and receive some answers here, yet not see Him as a believer knows Him. How often the unsaved ask questions of God who is in heaven, without faith or in a move toward it (cf. John 7:17). “Are you who you say you are, or who your followers say you are? If you are the Son of God, how should I see that, and what should I do?” Second, one who prays and is inclined by God to be open in faith (cf. John 6:44, 65) will find God’s drawing power (John 6:44). Any in whom God works the will, unlike Pilate, shall know the truth about the Christ and be born again (John 3:1–7; Eph. 2:8, 10).

Matthew 27:31–66; Mark 15:20–47; Luke 23:26–56

Prayers from the Cross

The sufferer prays three times from His cross, those at the scene speak to Him many times, and a crimimal crucified beside Him prays once.

Prayer Seeking Forgiveness (Luke 23:34)

Jesus is stretched on a cross between two other crosses atop a hill known in the Hebrew as Golgotha, “the Place of the Skull.” Activity driven by sinners’ flippant thought is a backdrop to Jesus praying— careless behavior round about such as casting lots to decide who would get His garments. The greatness of what He is doing is cheapened to what is light and trivial. He is here seen dying that men might possess eternal life, yet men in the same scene are playing a game to possess mere apparel.

“Father,” He is heard saying in His own communion and for the sake of others, not Himself, “forgive them; for they do not know what they are doing.” His intercession is for something far more precious than clothing; it is to secure forgiveness for those who sin so casually and easily. Sinners’ ignorance is a travesty Jesus’ pleading seeks to overcome.

Words Hurling Abuse (39–40)

Passers-by in the crowd release venom that can lie coiled within human nature that is a nest of sin. The ridicule casts in Jesus’ teeth a lie that twists what Jesus actually has taught in truth. Enemies taunt Him as claiming He would destroy the temple and rebuild it in three days. Voicing this error, they challenge Him to prove He has this ability by extricating Himself from His transfixion. If He is the Son of God, escape from the cross.

Jesus’ prayer for those who “know not what they do” would apply to these and their misguided impulse as well. In ignorance they bid Him escape the very work He came to endure, to save Himself when in truth He hangs there to save others. In reality the cry of those who know would be, “Stay up there, for in this is our salvation!” How many in ignorance since have joined these as the ones really ludicrous, reasoning that if He were God He could have avoided the cross. Where He dies as a Victor, their error writes Him off as a victim; they will “believe” only if He fits their philosophy (cf. v. 42). But if so, they believe themselves, not Him.

The chorus of “save Yourself” swells with voices from chief priests, scholarly experts, seasoned men of maturity (elders), thieves on crosses, soldiers, and others.

Words Challenging His Impotency (Luke 23:39)

One malefactor keeps heaping abuse, swept in the current that carries other antagonists. He asks as in prayer, but it is in derision, not faith that rests on Who He is, “Are You not the Messiah?” His next words are tinged with his motive, as he appeals, yet only that Jesus save His neck and the necks of the two theives beside Him. He requests only survival from the one immediate crisis. Nothing of greater value lies within his vision. So far as he has things figured in unbelief, Jesus is helpless if He stays on the cross, and in the cross is no hope.

Words Grasping Salvation (Luke 23:40–42)

The other criminal prays in three phases that cut directly to the issue and right to faith.

His rebuke. How different his attitude from that of the other thief. In place of disrespect for God, which he perceives in the first criminal, fear of God grips him as the convinction of his wrong has gotten to him.

His realization. He is dying because he has bought into it, deserves the condemnation he has drawn down on himself, just as the other man does. At the same time, he realizes that the man on the middle cross is pure of any wrong. Has he heard about Jesus earlier, possibly heard Him speak of His kingship and His kingdom, been present to see Him work miracles of compassion, never an act of wrong?

This robber reflects light that is starting to focus now, while yet time permits.

His request. Now the thief ’s petition is direct, drawn to a focus, bold, believing. The essence of potent prayer shines in raw simplicity. “Jesus, remember me when You come in Your kingdom!” His words reach out expressing elements of confiding and certainty.

(1) His confiding. He utters desperate longing for Jesus’ acceptance. In this he is reaching out to take what Jesus can give, pleading “remember me. . . .” Whether he knew Matthew 7:7 or not, he now lived in its essence, “Ask and you shall receive.” Jesus had also spoken of coming to Him and having life; here now is a man in utter desperation coming, reaching to receive life, having no hope but this hope, daring in his last hours to confide in it.

(2) His certainty. The man distills a lot of theology and expectant faith in “when You come in Your kingdom!” In his trust, Jesus was destined to come in His kingdom, in its glory and success. When Jesus did, the repentant thief was passionate to be with Him. The other thief put Jesus down as a victim; this one beheld Him as a victor. This seems to presuppose some light from Jesus’ teaching that now at last shined in a heart with saving effect.

Jesus’ answer assures the certainty the thief ’s late faith grasped to possess. The man dying for others says, “today you shall be with Me in paradise,” be there after physical death, be in a place of blessing. This boon is within hours, “today,” entrance into blessing even sooner than when Jesus comes in His kingdom, and before the future resurrection (cf. John 5:28–29; 1 Thess. 4:13–18).

Words of Forsakenness from the Cross (Matt. 27:45–49)

The cry itself. This is clear in three details.

(1) Its lateness. It comes late while Jesus hangs there, even after three hours of darkness shrouding the scene, at about the ninth hour, close to 3 p.m.

(2) Its loudness. The first two evangelists describe the cry as in “a loud voice.” This suggests intensity, deep feeling, a wrenching sense of suffering.

(3) Its loneliness. Jesus asks in His prayer, “My God, My God, why have you forsaken Me?” If we render the words He used, the cry was “Eli, Eli, Lama Sabachthani?” The sorrow of separation is His in bearing the world’s sin as the Father turns away. The sin is so utterly against Him. Prayer in the awful shout picks up words of Psalm 22 predictive of the Messiah and God, because He is holy, separating from what His curse lies upon (Gal. 3:13).

The concept made of it. Some around the cross do not grasp the true meaning in the cry. They construe it to be a summons to Elijah.

(1) An entreaty to Elijah (47). He is thinking He can snatch the attention of Elijah, they suppose.

(2) An expectation of Elijah (49). A part of the crowd assumes that Jesus imagines the great prophet can appear and deliver Him. Elijah on Mount Carmel had called fire out of heaven to consume a sacrifice and all the altar (1 Kgs. 18). So Jesus might hope for some spectacular display by God on this mount, too. Jesus selflessly endures the agony, only asking the Father the reason for its awful separation, and bystanders dense to the truth mistake His prayer for a self-seeking bid to escape. Spiritual darkness fills minds as surely as physical darkness shrouds the mount.

Words of Committal to the Father (Luke 23:46)

All of the first three gospel writers note Jesus’ loud cry, but only Luke His prayer consigning His spirit into the Father’s faithfulness. The loud voice is fitting to express with intense fervency His trust in the Father for all the phases that yet must fulfill prophecy—resurrection (Ps. 16:10), ascension and seating at His right hand (Ps. 110:1), His future coming and judgment (Dan. 7:13–14; Matt. 16:17f.), and so on. The mighty cry is also a testimony to assist all who reflect in faith; such prayerful committal is to receive its answer in God’s working out His will (Ps. 37:5, 34, “His way”).

Entrusting one’s spirit itself patterns after the model in the Word (Ps. 31:5). Even in the psalmist’s trial, the spirit’s repose is on the rescuing Lord’s surety of righteousness, strength, and truth that cannot fail or lie. The Scripture’s prediction of the Messiah’s degradation was permeated also with His exaltation and the work flowing with this (Isa. 52:15–53:12). The prophetic Word guaranteed the Suffering One spiritual seed (10), enduring days (10), effect in God’s good pleasure (10) and satisfaction (11), justifying of many (11), inheritance with the great (23), and the sprinkling of many by His blood (52:15).

This utter reliance on God in prayer brought Jesus to His final cry from the cross. “It is finished!” is John’s record (19:30). How natural that even this is possibly in prayer. In such a case, Jesus would still be speaking to the Father, though heard by human ears, in prayerful affirmation that the work the Father sent Him to do up to now is a completed transaction.

The one word for “It is finished” is tetelestai, from teleo, “to end, carry out.” Here the perfect passive form translates, “It has been brought to completion”—that is, by the various phases of His work on the cross. The word was used of paying in full what one owes, as the temple tax (Matt. 17:24) and state fees (Rom. 13:6). John has used the same term twice in verse 28 of Jesus fulfilling Old Testament prophecy relating to His death, “all things had already been accomplished, in order that the Scripture might be fulfilled. . . .” In those words Jesus is signalling the end He speaks of in verse 30. Likewise the word appears elsewhere, claiming fulfilled prophecy about His first advent work (Luke 18:31, 22:37; Isa. 53:12; Acts 13:29). Paul would use the word to exult, “I have finished my course” (2 Tim. 4:7).

John adds what happened right after this claim. Jesus bowed His head and “gave up” His spirit. The word “gave up,” paredoken, appears in verse 16 as officials deliver Jesus over to be crucified. Now John uses it for Jesus committing His spirit to the Father as He passes into death.

The prayer of entrustment to God receives the more immediate facets of God’s answer in the pattern of events filling the context. Each shows the supernatural work of the Father authenticating the death as that of a Victor, not a victim. They embrace the shrouding with darkness, the severing of the temple veil, the shaking of the earth, the splitting of rocks, and the sighting of resurrected saints after Jesus is raised as the firstfruits (cf. Matt. 27:51–53; 1 Cor. 15:20).

Prayers related to the cross precipitate principles that can teach us in prayer. First, Jesus’ model of praying for God to forgive those who deny Him teaches a spirit that seeks to see those salvaged who will yet repent. In the apostles’ early ministry a great number of priests came to the faith (Acts 6:7), showing some answer to such a prayer (cf. John 17:20). A second principle is to keep believing that prayer for the rejecting can yet have a good resolution, rather than giving up early.

Third, Jesus’ example encourages His people to keep praying in trust, even when facing the lash of heavy opposition. Fourth, pray realizing God’s sure, sharp distinction in prayers—as the mouthing of the thief without faith and the pleading of the thief with faith. Fifth, learn to pray specifically about the need, as the second robber prays. He did not have leisure to “beat around the bush” or generalize vaguely. No time to waste. He got right to the issue.

Sixth, it boosts the spirit to see Jesus’ answer to the second thief: God gives specific blessing to faith’s request for a specific matter. Here it is to “be with Me in Paradise.” Seventh, even a question as Jesus’ words about God’s temporary forsaking can be respectful in trustful submission, not a weapon to defy God’s right. Eighth, Pilate is a pathetic example that asking about truth goes far enough only when united with faith that lays hold of the Truth (cf. John 14:6; Heb. 4:2).

Reckon with a final principle that is a signpost in the path of faith. Pray relaxing at death’s gate, trusting God who is able to keep what was committed (2 Tim. 1:12; 4:18; 1 Pet. 4:21).

Prayer in Matthew’s gospel ends with Jesus’ committal. The Praying One rises from the dead, and further cases of prayer await us as Luke and John pen their gospels.

Prayer in Luke

Introduction

More is said of prayer in Luke than any one of the other gospels. This is natural in view of this gospel’s portrait of Jesus as the Son of Man, true humanity. The four gospels form a consistent and balanced composite of Jesus, in Matthew’s theme the King, in Mark’s the Servant, in Luke’s the perfect man, and in John’s God. In each gospel He is all of these, yet the individual writers do have their emphases.

Much on prayer in Matthew is also in Mark and Luke and so has already come under review. Yet many supplementary references to prayer appear only in Luke’s record, and John is yet to supply even further ones. Prayer before, during, and immediately after Jesus’ ministry, as so many other subjects, fills a greater picture than any one evangelist felt necessary to follow out his specific theme.

The Author and Date

Luke “the beloved physician” (Col. 4:14) has gained very broad consensus as the writer since early Christian times. The gospel nowhere mentions his name, but evidence points to his hand. Among these are the “we” sections in the Book of Acts, a book that is Volume II of Luke’s work; the stated link between Luke and Acts (Luke 1:1–4; Acts 1:1); similar writing style in Luke and Acts; Luke’s educational background as a doctor (Col. 4:14), Luke’s presence with Paul in Rome (Acts 28:16; Col. 4:14); numerous specialized medical terms only in this gospel, and so on.

The gospel’s date is sometimes placed after the destruction of Jerusalem in A.D. 70 on such logic as descriptions in the book about the destruction being so graphic as to fit after the event. However, references more reasonably can be vivid in supernatural prediction, without watering this down. Many place the book about A.D. 59–62, then Luke’s sequel in Acts is still before the destruction, and gives no mention of it, ending with Paul still alive though in prison in Rome.

Purpose

Luke seems to pursue a twofold aim: (1) to confirm and strengthen Theophilus, whose identity is now unknown to us, in the certainty of beliefs about Christ (1:1–4; Acts 1:1); and (2) to present an orderly record of the Christ following from the most exacting research, to help the Greek mind which was known for its intellect (Luke 1:3). Luke furnished for the Greek public an accurate account of Jesus the Christ, the Son of Man. Paul had for more than a decade preached the message of Christ to the Greek world, and Greeks needed a book especially suited for those viewing life from their standpoint. They boasted of human intellect, worshipped man, and were striving through reason to make man perfect. Luke set forth the Christ as the perfect man, the ideal, though not just man but God and Savior from all sin.

Distinctives

Among many are the following. Luke shows comprehensiveness, going back earlier than Matthew and Mark to the promised birth of Christ’s forerunner and details before Christ’s birth. Another feature is universal scope, more than the other Synoptics. In 2:14, angels proclaim a Saviour available for all; in 2:32 Simeon styles the infant Jesus “a light to lighten the Gentiles”; 3:23–38 traces the Son of Man’s genealogy back to Adam to show His relation to the whole human race, not only to the Jews as their King (Matt. 1:1–17).

A third distinctive involves many technical medical terms (cf. detail in W. K. Hobart, The Medical Language of St. Luke, Baker, 1954). Luke also particularly develops Jesus’ sympathy with sinners; this writer alone includes the portrayals of the Good Samaritan (10:30–37) and Prodigal Son (15:11–32). Luke also speaks more frequently of angels than any of the other gospel writers, and gives the only record of songs featuring prayer (1:46–55, 65–79; 2:29–32). Another distinctive is the protracted emphasis on attaching value to true spiritual riches rather than the merely temporal (Luke 14–16).

Prayer is another emphasis that is remarkable in this gospel. This is reasonable, because in Luke’s focus for the Grecian mind a man or woman prays to God. Prayer is highlighted in several ways.

(1) At crucial times. Luke alone mentions prayer at Jesus’ baptism (3:21), after a day packed with His miracles (5:16), and all night before announcing the twelve and preaching the sermon on the mount (6:12). He notes prayer before Jesus’ Transfiguration (9:29), before instructing His disciples how to pray (11:1), as the seventy checked back from a preaching tour (10:17, 21), and twice from the cross (23:34, 46).

Luke puts a greater overall stress on prayer, it seems, but other gospel writers alone note some prayer. Matthew does this (7:7–11; 9:38, prayer before sending the twelve; Luke gives the principle later when Jesus sends the seventy, 10:2). Mark is the lone writer to depict Jesus keeping a tryst in prayer long before sun up (1:35). John, of course, does not mention prayer nearly as often as Luke or even Matthew, yet in certain statements about prayer John is the only one to give these (e.g., John 13–17, etc.).

(2) Jesus praying. Only Luke mentions certain times that Jesus prays (3:21; 5:16; 6:12; 9:18, 29; 11:1; 22:34, 46). This gospel is by itself in focusing in on Jesus’ faithfulness at prayer at other points, too (4:42; 9:10; 21:37; 22;34, 46; 24:50–51, etc.).

(3) Prayer in parables. Luke is the only gospel writer to include certain parables resulting from or referring to prayer (7:41–42; 11:5–8; 15:18–21; 15:29–32; 18:2–8; 18:9–14).

(4) Prayer at other times. Luke alone mentions the ten lepers Jesus healed and the one who came back to pray with thanks (17:15–19). Luke is singular in recording Jesus’ reassurance to Peter of His praying for him to emerge a victor from his trial (22:31–32).

(5) Prayer of believers. Luke’s assembling of details gives the only gospel scene of several others who pray. He depicts prayer by Zacharias (1:13, 18, 64, 67–79), Mary (1:34, 38, 46–55), Elizabeth (1:42–45), Simeon (2:28–32), Anna (2:37–38), and angels praying in praise at Jesus’ birth (2:13–14), and shepherds after the birth (2:20), a centurion’s praise to God (23:47), two disciples on the Emmaus Road conversing with the risen Lord (24:15–32), and the disciples praising God at Jesus’ ascension (24:52–53).

(6) All-night prayer. Jesus’ vigil through an entire night of prayer is unique to this gospel (6:12). Indeed it is one of only two or three specific references to praying all night in the Bible (cf. Gen. 32:24–32; 1 Sam. 15:11). Such prolonged prayer comes in the same gospel with Jesus’ persistent prayer vigils punctuating His busy ministry (5:16).

(7) Glorifying God. Luke refers more often than the other gospels to glorifying God in prayer (2:20; 5:25; 13:13; 17:5; 18:43).

(8) Using words for prayer. Compared with Matthew, Luke usually mentions prayer words somewhat more often: praise, 4–2; praised, 2–0; praising, 3–0; pray, 11–10; prayed, 1–3; prayer, 4–3; prayers, 3–7; praying, 7–2; to ask in prayer, 2–7; and “Father” used in prayer, 6–6.

Theme and Outline

Luke’s emphasis is on Jesus the Christ as the Son of Man among mankind, providing salvation for any of the whole world who will receive it. As God’s perfect Son of Man, set forth as the ideal and universal man before the Greeks and all people, Jesus states His primary purpose (19:10). As the Son of Man He has come to seek and to save what was lost. This is put a little differently in 4:18–19.

To highlight Jesus as a man, Luke’s genealogy traces Him to Adam, the beginning of the human race. Several miracles, given only by Luke, show Jesus’ compassion to touch people. He raises a widow’s son at Nain and cleanses ten lepers. Of the parables Luke includes, nineteen of his thirty-five are unique to his gospel, and help stress Jesus as a compassionate man (cf. Luke 7, 10–19, etc.). Matthew has only twelve that he alone gives, Mark but two.

An outline of Luke’s gospel is:

I.   The Preparation for the Son of Man (1:1–4:13). This entails angelic announcement of two births, the births, tributes in prayer focusing on the Messiah, and Jesus’ boyhood and growth. John introduces Jesus, and Jesus’ qualifications as God’s man are shown in His baptism, bloodline, and battle.

II.  The Beginning of the Ministry of the Son of Man (4:14– 9:50). Here is the declaration of Jesus’ identity at Nazareth and Capernaum (Chap. 4), then the demonstration of His identity (5–8). He shows authority over various realms by miracles and words. Later His ministry turns particularly to the disciples (Chap. 9) in sending them to preach, feeding 5,000 before them, Peter’s confession of who He is, His foreview of His death, kingdom glory, and so on.

III. The Rejection of the Son of Man by Men (9:51–19:27). Rejection progresses (9:51–11:54), then Jesus gives instruction in view of rejection (12:1–19:27). He counsels about hypocrisy, covetousness, watchfulness, faithfulness, repentance (13:1–9), false discipleship (14:25–35), God’s attitude toward sinners (Chap. 15), the use of wealth (16), thankfulness (17:11–19), entrance into the kingdom (18:15–30), stewardship in preparation for the kingdom, and the later coming of the kingdom (19:11–27).

IV. The Suffering of the Son of Man for Men (19:28–23:56). Jesus presents Himself in His triumphal entry (19:28–40), faces opposition to His ministry (Chaps. 20–21), is arrested, put on trial, and falsely pronounced guilty, then dies for others and is buried.

V.  The Authentication of the Son of Man Before Men (24). Four truths authenticate the perfect man: the opened grave, (24:1–12), the opened Scripture (24:13–32), the opened understanding (24:33–49), and the opened heaven receiving Jesus (24:50–53).

Luke 1:5–20

The Prayer of Zacharias

Luke moves quickly in his gospel to a man in prayer. The man is Zacharias, praying particularly for a son (v. 13). God’s answer is John, who becomes John the Baptist, forerunner of Jesus the Messiah, the Son of Man.

His Profile (5–7)

Details to identify the man who prays appear rapidly.

The heritage (5). Zacharias fulfills a priestly ministry in the days of Herod, King of Judea. He is from the division of Abijah, one of the courses of Levite priests who lead in temple ministry at Jerusalem. This is one of twenty-four divisions set up in David’s day (1 Chr. 24) to provide priests serving at all times of the year, in orderly procession. This priest’s wife, Elizabeth, is also of Levitical lineage, a daughter of Aaron, that is, a descendant in a line of this original priestly family.

The holiness (6). Both priest and wife are righteous in God’s appraisal. That is, they have a habitual walk that is blameless in all His standards, not in sinless perfection but as an exemplary testimony.

The heartache (7). Luke introduces the couple’s heartache evidently as a critical prayer burden. This is borne out when, in verse 13, the first matter the angel mentions to Zacharias is that God has heard his prayer for a son.

His Prayer (8–20)

Three parts of the picture are of special note.

The action in it (8–9). Zacharias is devoted in service before God on behalf of others in his priestly group. A choice by lots falls on him to burn incense at the temple altar of incense before the veil. God had prompted Moses to lead in setting this up (Ex. 30:1–10) with the mixture of sweet spices used in it (vv. 34–38). This ministry involved him in prayer for himself and his people that ascended as the incense smoke arose from off the altar (Ps. 141:2). The angel singles out his “petition” to satisfy his own longing, in God’s will (v. 13).

The attendance of others in it (10). People that the priest represented before God were outside in the court, also praying at the time incense was offered within.

The answer from God (11–17). Four phases of this stand out.

(1) The sight of the messenger (11–12). An angel named Gabriel (19) appears at the right side of the incense altar, an altar associated with prayer. Zacharias felt fear suddenly seize him as he realized he was in the presence of a heavenly visitor.

(2) The statement by the messenger (13–17). Gabriel says three things at this stage.

First is his encouragement through a son. Let Zacharias relax from his initial fear, and rejoice in an answer to his prayer. He has pleaded for a son, as shown by God’s pledge. Elizabeth will give birth to a son, God ending her barrenness by a miracle. The assurance is all the more effective because Gabriel even gives the son’s name, John.

Second in the answer of prayer is the eminence of the son. He is to be “great in the sight of the Lord.” The greatness is in being the forerunner of the King (17a; 1:32–33; 7:27–28a), and in faithfulness as a light “burning and shining” (John 5:35). Third, John will be great in his fruit—he “will turn many . . . to the Lord” to get a people prepared for the Lord and be the forerunner appearing ahead of the Messiah Himself (Luke 1:17).

The statement of unbelief (18). Gabriel is soon to point out the unbelief in these words (20). Zacharias in a new prayer now voices his uncertainty in two phases. First he utters his request for a way to be certain he can count on what the angel promises, then he gives his reason for his hesitation. Talk of a son puts matters beyond human ability, for he and his wife are past the age when a child is possible. Zacharias reacted to an angelic promise with doubt, as Sarah did (Gen. 18:11–15).

The silence for unbelief (19–20). In the face of unbelief, the angel asserts three things.

(1) The credentials for faith. He emphasizes his identity and authority from God that should put doubt in retreat. He is Gabriel of whom Daniel wrote (8:1; 9:21), in this case as in that one occupied in fulfilling the sure prophetic plan. Standing beside the altar of prayer now, he is fresh from standing to hear God’s will; God has commissioned him to announce this good news.

(2) The consequences of lack of faith. Inability to speak is to characterize Zacharias up to the point of this promise being fulfilled. Gabriel gives the reason; the priest did not believe his words from God.

(3) The certainty for faith. Gabriel underscores the guarantee faith should credit to his words, “which shall be fulfilled in their proper time.”

Prayer permeates the passage. It is suggested in Zacharias’ prospect of burning incense (9), the occupation of the people outside the temple (20), suggested again in the place where Gabriel appears (11). The angel mentions the priest’s petition for a son and its answer (13), Zacharias prays in responding to Gabriel (18), and the angel denounces the doubt in his prayer (20).

The account is replete with principles relevant for prayer. First, any believer today can “burn incense” in a voicing of prayer that ascends to God with its fragrance (Ps. 141:2). Second, when a bona fide minister leads in prayer, others in attendance can be caught away in prayer also (cf. v. 10). Third, genuine prayer like that of Zacharias is “heard,” and the hearing God answers (cf. Luke 11:9–13). Fourth, God often answers prayer, as here, to the “joy” of those who ask (John 16:24).

Fifth, God sometimes answers prayer in a way far greater than those who ask ever expect. Here, His extraordinary response is a son who is great in several ways (cf. above). He is always able to do exceeding abundantly above all that we ask or think (Eph. 3:20). Sixth, when a believer slumps due to unbelief while he prays, as Zacharias did, God may withdraw some blessing for a time, but not salvation. Seventh, what God does in answering prayer and keeping His own Word He chooses to do at the time He deems best.

Luke 1:26–56

Prayer of the Virgin Mary

Gabriel appeared six months later (v. 26) to Mary, announced her conception of a son to reign on David’s throne, and confirmed this through Elizabeth. Then Mary celebrated in a prayer of faith her confident expectation.

The Coming of the Angel (26–28)

His appearance was in the sixth month that the passage has prepared readers to expect for Elizabeth’s pregnancy (cf. v. 13). Gabriel is sent from God, who answers prayer, to Nazareth in Galilee where Joseph and Mary live (2:4). He visits a virgin named Mary, betrothed to Joseph, a man in David’s lineage as Matthew also shows (1:16).

At his coming, Gabriel greeted the woman with words of her blessed favor before the Lord and His presence with her (Luke 1:28).

The Concern of Mary (29)

She was troubled by the words, turning them over in her thoughts, baffled at what such a greeting could convey for her life.

The Consolation by the Angel (30–38)

Gabriel swept away Mary’s fear by words putting her at ease. His explanation is that she has found favor with God. Then the angel spells out how this is true. Mary will conceive, bear a son, and call him Jesus. The son is destined to be great, called the Son of the Most High (a claim of deity), and the Lord (the Father) will give the son the throne of His father David. On this throne He is to reign forever over the house of Jacob, His kingdom never ending.

Mary’s puzzle is how this shall be since she does not now know a man in marriage, that is, she is a virgin. Gabriel replies that the Holy Spirit and God’s power will work this in a miraculous way, giving a child who is the Son of God. He reminds her that even Elizabeth is six months along in pregnancy that is overcoming her barrenness. Behind all of this is the fact that no word of promise at all is impossible for God to fulfill.

This encouragement based on God’s Word brings Mary to complete prayerful availability. In speaking to the angel she is speaking in effect to God, who sent the messenger. He emphasizes two things to the Lord, her bondslavery to be God’s channel and her bidding that He work what fulfills His word. This completes the angel’s transaction for God, so he departs.

The Confirming through Elizabeth (39–45)

Mary went immediately to visit Elizabeth. She possibly wished to help the older woman, since Gabriel said Elizabeth was six months along, and to compare notes on the sons they expected.

At Mary’s greeting, Elizabeth felt her babe leap in her womb, and she herself was filled with the Holy Spirit. He was controlling her in all the work He was doing in her and moving her to speak out of prophetic insight. Stimulated by such impulse, she cries out, “Blessed among women are you, and blessed is the fruit of your womb!” The Spirit enables her to perceive that Mary is “the mother of my Lord,” the mother of a child who is the Lord God. Then Elizabeth pronounces a blessing on Mary for believing God would fulfill what He promised.

The Celebration of Mary (46–56)

Her rejoicing (46–47). She exalts the Lord in praiseful prayer, and describes her spirit as rejoicing in “God my Savior.”

Her reason (48–56). Mary is explaining why she is jubilant (“for” or “because”). First she speaks of what He has done for her individually. He has paid attention to her humble state, being willing to work through her. For, in His doing this, from this time forward all generations will count her blessed, as Elizabeth has. This is because God as the Mighty One has done great things for her.

Beyond blessing to herself, Mary prays, citing benefits God has given to others. She recounts His mercy on generation after generation of those who fear Him in genuine trust. Among the exploits of His powerful arm are His scattering of the proud, taking rulers from thrones (cf. Ps. 75) and exalting the humble. Not only that, but He has filled the hungry with good and withheld provision from the rich (cf. Ps. 107:9).

Mary’s prayer brings matters to the people of the Messianic promise (54–55). God has helped Israel His servant. The Scripture has many examples of this, but the focus is on the help now coming to fruition in the King to reign on David’s throne. The help God is working out, He is doing as a memorial of His mercy, His covenant loving-kindness. This is as He spoke to “our Fathers, to Abraham and his offspring forever.” Mary’s prayer celebrates God’s zeal to fulfill His covenant with Abraham and all His promises since then to Israel.

Luke notes that after the virgin’s prayer, she completed her three-month stay with Elizabeth and went home.

Principles for prayer are conspicuous here. First, Mary illustrates how natural it is to pray in the question aspect (v. 34) for further light when we do not know how we can do God’s will. Second, as God’s answer to Mary’s prayer focuses on His sufficiency that enables her, His answers to our prayers center on His power for us, too (cf. 2 Cor. 12:9; cf. 3:5).

Third, the praying person can feel a lift in meditating not just on difficulties but on the fact that nothing is impossible for God. Fourth, like Mary the believer is blessed who puts faith in God to fulfill what His word promises (cf. Rom. 4:20–21). Fifth, the believer’s reaction to God’s favor should always be as Mary models, exalting God the Savior for His regard. Sixth, it is a tonic to the spirit to pray commemorating God’s past fidelity to His covenant compassion.

Luke 1:57–80

Prayer at John’s Birth

Verse 64 capsules the scene. Zacharias has just given his son the name “John” that the angel had specified; now he feels God’s blessing and praises Him.

The Delivery of the Baby (57)

As God promised via Gabriel, Elizabeth gives birth to a son. He, the forerunner of the King, is born six months before Him (26, 36, 56).

The Designation of a Name (58–66)

Elizabeth insists, against the opinion of her family circle, that the son’s name will be John (60). She is probably still filled with the Spirit (v. 41), now showing it by fidelity to God’s Word that the son be John (13). When relatives contest the name by consulting the still speechless Zacharias, the father writes the name John. God blesses him in his act of faith’s obedience by freeing his tongue to speak. Released, he is busy praising the Lord.

The Declaration of Zacharias (67–79)

The introduction to his prayer (67). Two details prepare for the tribute to God.

(1) His plentitude. Zacharias was filled with the Holy Spirit, as the angel predicted John also would be (15) and as Elizabeth is said to be (41). As such, he is controlled and empowered to fulfill the Spirit’s will, as Jesus would be “full of the Spririt” (4:1) and act by His power (4:14).

(2) His prophesying. The priest was uttering words in a song proclaiming God’s will and giving tribute to His work.

The fulfillment in the prayer (68–75). Zacharias is prophesying yet praying. The truth of God’s Word and plan saturates his own spirit as he blends with God’s will. His prayer opens with wishing (calling) blessedness on the Lord God of Israel, a sentiment of adoring praise. He explains immediately (“For”) a reason for this honor. It is the reality that the Lord has visited “us” (the Israelite people of the divine covenants) and accomplished redemption for His people.

Redemption, which will be effected fully through the Son that John introduces, is viewed as though already carried out, since God’s follow-through is so certain. The work of the cross and the doctrinal articulation of its significance for redemption as in the Epistle to the Romans will yet explain this. And the complete realization of what redemption means will carry into the eternal New Jerusalem.

Zacharias’ prayer explains that the “horn” of salvation (its effectual thrust of power, like that of a dominant animal’s horn) is from the house of David, in David’s line or dynasty (cf. 3:31; Matt. 1:1). He cites a theme of God’s holy prophets, that the Messianic work would effect deliverance from enemies and all who hate God’s people (v. 71; Ps. 106:10). God, he recalls, pledged mercy to the Israelite fathers, a remembrance of His pledge in holy covenant with Abraham. The essence was safety from enemies and freedom to serve Him in peace, holiness, and righteousness, a boon the prophets envisioned (Jer. 31–33; Ezek. 36:22–38; 37:15ff.; Dan. 7:27).

The forecast in the prayer (76–79). Here Zacharias’ prayer song turns to focus directly on his son, the forerunner of the King (“you, child”). In prophecy that is also prayer, he predicts the will of God, with which his own spirit agrees. John will be called the prophet of the Most High, because he will precede the Lord to prepare His ways as prophecy expected (Mal. 3:1). John is to give God’s covenant people, the Israelites, the knowledge of salvation by forgiveness (cf. Luke 3:3).

This salvation with its forgiveness was due to God’s tender mercy (v. 78). Zacharias pictures this mercy streaming to the receptive from God the Messiah, the great Sunrise sending out His spiritual rays to bless those in darkness and death’s shadow (Isa. 9:1–2; Mal. 4:2). The priest’s prayer anticipates this redemptive benefit guiding the feet of the receptive into peace. This effect of the King’s reign was a theme of Isaiah (9:6–7; 26:12; 32:17), as of Jeremiah (33:6) and Ezekiel (37:26).

The prayer that opens on a note of blessedness to God ends with peace to men from the God worthy of all tribute.

Principles of prayer are noticeable in this model. First, as Jesus would teach His disciples to pray (Luke 11:2–4), it is fitting to begin with God, the blessed One. Second, it is apropos to pray including affirmations of God’s work in salvation. Third, the prayer is a pattern of saturating one’s tribute to the Lord with faithful promises out of His own Word. Prayer alive with Scripture saturation—God’s promises and performances—is a tonic to the spirit and pleasing to the One who hears prayer.

Fourth, Zacharias illustrates how rich it can be to pray in creative pictures that describe what God can do. Here God exercises a “horn of salvation” with vital clout; He caresses the blessed as a spiritual Sunrise that kisses the earth with healing beams; He guides the feet of His people into a path of peace (cf. Ps. 48:14; 119:165).

Luke 2:13–14

Listening to Angels Pray

Luke portrays the birth of Jesus at a time during a Roman census, with shepherds tending their flock near Bethlehem and angels exulting in a prayer of praise.

The Arrival of the Child (1–7)

Prayer is not mentioned here; the verses are only preparatory for prayer by setting the context. Caesar Augustus commands a census of all people within his Roman domain to tax them. This requires every family to go to the town of their birth registry, and so Joseph and Mary made the trek from Nazareth to Bethlehem. Once there, Mary gave birth to Jesus, wrapped him, and laid him in a feeding trough.

The Announcement to Shepherds (8–12)

All along His way with men, God had announced His intent. He did it with Abraham (Gen. 12), Hagar (16), Abraham again (22), Jacob (31), Gideon (Judg. 6–7), Samson’s parents (Judg. 13), and so on. Now He announces Jesus’ birth to shepherds under the open sky.

God has often spoken through angels, who have been active in carrying out facets of His covenant will. They were occupied in Jacob’s ladder vision (Gen. 28), appeared to Jacob (32:1–2), many other times in the Old Testament, and often ministered to Jesus in the gospels (John 1:48–51, etc.). An angel ministered after Jesus arose (Luke 24:2–7), angels minister to believers today (Heb. 1:14), and angels will be very active for God in the future (Matt. 13:41–43; Rev. 8–11, 16, etc.).

At first one angel shining with glory lights up the scene. The celestial messenger discloses “good news of a great joy” prepared for “all the people.” The central content of the news is that a Savior has been born this day in the city of David, Bethlehem, a child who is the Messiah, the Lord. A sign to help the shepherds locate this child is that he will be wrapped in cloths, lying in a feeding trough.

Adoration by Angels (13–14)

Prayer now enters. A band of angels joins the heralding angel, exalting God. Their praise attributes glory to God to the utmost degree, then their prayer becomes a heavenly intercession for people. They call on God to bring peace among people of His good pleasure, or those with whom God is pleased. In any case the idea appears to wish peace to those receptive to His will, who come to be in harmony with Him, and whose will blends with His will and gives Him pleasure. The key role of God’s will in those submissive to grace by faith is a theme of Jesus (Matt. 7:21–23; 12:46–50), Paul (Rom. 12:1–2), and John the apostle (1 John 2:17; 5:14–15).

The Action of the Shepherds (15–18)

When the angels vanished, the shepherds promptly took their message to heart, believed, and sought out the child. Then they disclosed the angelic message about the young one. This stimulated awe in all who heard the things the shepherds reported. And of course Luke has incorporated the shepherd scene into his gospel as a witness for all time.

What do prayer principles contribute here? First, angels model a good balance, praising God and seeking that peace fill people. Second, celestial beings also exemplify a bold yet appealing impact on those who hear them at prayer. To a large degree, prayer as well as direct preaching can, in its place, have a wholesome influence on men’s actions. Here, prayer in praise stimulated the shepherds to seek the Christ child and take seriously what God was doing. Similarly, Jesus’ influence through prayer would provoke interest in how to draw near to God like this (Luke 11:1).

Luke 2:25–38

Two Full-Time Prayer Warriors

Simeon and Anna stand out as examples of devoted prayer.

Simeon’s Preparation for Prayer (25–27)

The context of his life (22–25). Simeon comes into the biblical flow of things as Joseph and Mary present Jesus at the temple. The parents obey the law that called for giving the firstborn to the Lord (Ex. 13:2, 12). As poor people, their attendant offering is the allowed pair of turtledoves (Lev. 5:11; 12:8). Simeon is there to be a blessing at the right time.

Simeon’s context is also that of verse 25. His character is righteous and devout, a good testimony that refreshes those who discern spiritual values. The consolation in his hope is the Messiah that Israelites expect, who will bring deliverance to His people. The control of the Spirit over his life is a reality (25, 27). His confidence stems from God’s promise in a prophetic revelation (26); God vouches that he will see His Messiah before he dies, so he lives by an imminent expectation, making him ready for Jesus’ appearance.

Simeon’s Particulars in Prayer (28–32)

What he asked (28–29). Simeon cradles the young child in his arms and prays. He affirms God’s blessedness as worthy to receive praise. He also affirms God’s will to let him die now in peace according to His Word, the special revelation that He would see the Messiah before death. His eyes have looked upon God’s salvation, as represented to faith’s perception in the infant before him. This is a declaration of unhesitating trust that this is the Messiah. Jesus, as Simeon grasps, is the light that Isaiah anticipated (42:6; 49:6), the glory of Israel, the Lord (Isa. 40:5).

The elderly warrior of prayer emphasizes his seeing of God’s salvation in Jesus, the shining of that salvation as a light and a glory, and the scope of such salvation, to Israelites and Gentiles, “all peoples.”

Simeon’s Prophecy after the Prayer (34–35)

In prophetic vein, Simeon emphasizes two truths relating to the Messiah, whom he believes he now is holding.

The appointment of the child (34). God has appointed Him for the fall (in judgment) and rise (in exaltation) of many in Israel. He is also destined to be associated with a sign men will oppose, the sign of His resurrection, which some would believe and others deny. In short, He would be a separater of people into the receptive and the rejecting.

The agony of the parents (35). To Mary, directly, Simeon says that Jesus in God’s plan will cause a sword to pierce her life with sorrow. She would later have grief over seeing Him rejected, hanging on a cross. Mary could comfort herself in that a good purpose would result from this. God’s redemptive work in the Messiah would expose the thoughts of many, whether receiving or rejecting Him.

Now Luke moves smoothly to Anna and her prayer.

Anna’s Profession (36)

She was a “prophetess,” in a tradition of women with a God-ordained gift to prophesy of God’s will. In this line were such women as Miriam (Ex. 15), Deborah (Judg. 4:4), Huldah (2 Kgs. 22:14–20), and Isaiah’s wife (Isa. 8:3). Later, Philip’s daughters in the early church would join the group (Acts 21:9).

Anna’s Pedigree

She was the daughter of Phanuel, of a branch from the tribe of Asher, one of Israel’s twelve tribes.

Anna’s Perseverance

She had advanced in age to eighty-four, having lived as a widow after seven years of marriage. Or else she married in her teens, was wedded seven years, and lived eighty-four more years, which would make her about 104–107. She, in holy devotion to the Lord, has persisted in temple service.

Anna’s Prayer (37–38)

The woman’s temple stint is particularly profiled. It consisted of fastings and prayers in her spiritual service night and day. Luke describes her “serving” by the word latreuo, a specific term for temple ministry. A form of it appears for the saved in the eternal New Jerusalem serving the Lord (Rev. 22:3), so Anna’s service will extend far beyond eighty-four (or more than eighty-four) years!

While writing of Anna’s prayer in general, Luke portrays an expression of it in ministry to Jesus’ parents and himself. She “began giving thanks to God,” a stream of gratitude. The third evangelist has not given the specific content of what she thanks God for, but it is linked here with His redemption for Jerusalem. This might focus on such matters as the prayers of Mary, Zacharias, and Simeon in the flow of thought. One passage that may have been aptly in Anna’s thoughts was the Angel Gabriel’s prophecy of seventy sevens for Israel before God redeems Jerusalem (Dan. 9:24–27).

At this point it is pertinent to gather principles for prayer from episodes of Simeon and Anna. First, prayer has a good backing when attended by a godly life (cf. 2 Tim. 2:22; 1 Pet. 3:12) that is controlled by the Spirit, as Simeon portrays. Second, as often exemplified in God’s Word, prayer at its best is saturated with God’s scripture that is precious to the Spirit. How empty prayer can be when it is simply a perfunctory habit with no sweet, deep commitment to what thrills the heart of God.

Third, a person with a gift of prophecy can mingle prayer with insight true to God’s Word. How often, though, people claim prophecies that they add to God’s Word, which are not surely verified in it. They seek a hearing by their own prophecies rather than proving fidelity to God’s prophecies already authenticated in Scripture. Fourth, with genuine worship of God fasting and prayers glorify Him, but a sham renders the motions hollow, dead, rotten, and putrid (cf. Matt. 23).

Luke 3:21–22

Jesus Praying at His Baptism

John the Baptist preaches and baptizes with respect to repentance and forgiveness of sins. This forms a prelude to baptizing Jesus (vv. 1–18). When some wonder if John himself is the Messiah (15), John clarifies that One mightier than him is to come and baptize with the Holy Spirit and fire. He means that Jesus will identify those of faith with the Spirit in blessing and those who reject with fire, depicting judgment (17). In other words, those identified with the Spirit will enter His kingdom, but the others miss the kingdom and go into hell.

In this scene, Jesus also submits to John’s baptism, though He is not a sinner, and prayer is a focus.

The Praying of Jesus (21)

Only Luke mentions that this baptism is “while He was praying.” Matthew and Mark do not refer to the prayer. It is the first record of Jesus praying in the gospels, and comes at a very strategic time, the outset of His public ministry (Acts 1:21–22; 10:37–38). Luke immediately follows Jesus’ baptism with the note, “And when He began His ministry, Jesus Himself was about thirty . . .” (3:23).

Three things occur in close relation to the prayer: the vision of the Son (an opened heaven), the visitation of the empowering Spirit, and the voice of the approving Father. Matthew supplements Luke, noting that John is reluctant to baptize Jesus since he feels that he himself should submit to baptism at the hands of Jesus, not Jesus to his baptism. Jesus tells John to permit baptism, that He might “fulfill all righteousness.” John baptizes others with respect to God’s gracious remission of their sins, and Jesus, though without any sin, identifies Himself with sinners as the One through whom they can be forgiven. He does every righteous thing in His life, then will die on the cross as the sinless One that others might have the righteousness of God in Him (cf. 2 Cor. 5:21).

The content of Jesus’ prayer here is not revealed. Still, several factors suggest what it reasonably is. Jesus may be inviting the Spirit, who does promptly come to abide on Him in power (4:1, 14). Jesus is submitting to His leading. Later Jesus counsels His followers that the Father will give the Spirit to those who ask (11:13). Second, Jesus could well be telling the Father that He longs to do His will (John 5:30; Heb. 10:7), always to please Him (John 8:29). For when the Father responds to the prayer, His spotlight is on being pleased with the Son.

That “heaven was opened” in answer to this praying shows that the praying accorded with heaven’s will, that of the Father and the Spirit.

The Presence of the Spirit (22a)

Two things are clear at this point in Mark’s gospel. Jesus saw both the opening of heaven (clouds parting?) and the Spirit descending in bodily form as a dove glides down (1:10). Luke only records the latter sighting, but makes clear that the Spirit alighted upon Jesus.

Surely the significance of the Spirit’s coming is fellowship in God’s will, guidance (4:1), and power for ministry (4:14) as in preaching (4:18). This does not mean that before Jesus prays at this time He did not have any of the Spirit’s ministry. As John was filled with the Spirit from his mother’s womb (1:15), it would be reasonable that this one greater than John would be. His conception was of the Spirit (Matt. 1:20). His wisdom in the temple as a boy was apparently in the tutelage of the Spirit (2:40–50). Even Jesus’ disciples had the Spirit with them in their service during Jesus’ life on earth (John 14:16–17).

An analogy perhaps helps. The early believers had the Spirit, yet He was to be in them in a greater sense after Pentecost, and His coming at that time was marked by an outward sign, tongues as of fire (Acts 2:1–4). Similarly Jesus had the Spirit, as John did. But the Spirit came in a greater sense, this coming marked by an outward sign that Jesus saw (Matt. 3:16) and John also witnessed (John 1:33).

The Pleasure of the Father (22b)

The Son’s supplication leads to the Spirit’s identification with Him in ministry, then the Father’s authentication. Two things stand out in the Father’s approval of the One embarking on public service.

The origination. The voice, which Jesus apparently hears, is “out of heaven.” Since the Son is praying on earth and the Spirit has just come upon Him, the voice is clearly the Father’s. The approving words come again from the Father at Jesus’ Transfiguration (Luke 9:35).

The adulation. Endorsement from the Father is along two lines.

(1) Jesus’ position with the Father. He is His “Son,” the unique One, the specific “beloved” One. He is the son given in fulfillment of prophecy (Isa. 9:6) and the One the Father called “My Son,” whom He would install as King (Ps. 2:7–8).

(2) Jesus’ pleasing of the Father. The heavenly voice testifies “In thee I am well-pleased.” Jesus would conduct His ministry always in a manner that delights the Father (John 8:29).

Guidelines for prayer are instructive from Jesus’ episode of talking with God. First, it is appropriate to pray at the beginning of public service or at any time in it. Luke’s gospel shows Jesus in prayer before or in strategic events—in busy ministry (5:16), before His famous sermon (6:12), before the Transfiguration (9:18), and at other times. Second, when one will pray committed to God’s will (cf. Matt. 3:15) as Jesus does, heaven will be opened again. God will open prayer’s door to give His answer (Luke 11:9–10).

Third, the passage about Jesus praying is a good preparation for His coping with the temptations in the wilderness (Luke 4:1–14). It is a good lesson for others to watch and pray lest they enter into temptation (Matt. 26:41). Fourth, Scripture often shows the strategic harmony of committed prayer, with the Spirit empowering the one who prays to serve (cf. Acts 4:29–31; Eph. 6:17–20).

Luke 4:31b-37

A Cry from Demons

Demons talk to Jesus, even as Satan talks with God in Job 1.

The Context at Capernaum (Mark 1:21)

Mark 1:21–28 also describes this encounter and places it at Capernaum beside the Sea of Galilee. Both evangelists mention that it is on the Sabbath in a synagogue, as Jesus teaches with astounding authority.

The Challenge by the Demons/Man (Luke 4:33–35)

The antagonism. Both writers note that the cry comes from the man. Jesus is confronted by the person, who is demon-possessed, and the demon that utilizes his voice. The challenge is ultimately from the possessing spirit. The spirit and the man ask if Jesus has come to destroy them, yet one then cries “I know who You are—the Holy One of God!” Either the spirit asserts his own belief, or his and the man’s are united as one. The spirit and the man fear Jesus’ ability to destroy them, probably by hurling them into the abyss of judgment (cf. 8:31). They also know that He is deity, although opposing Him, as demons Jesus casts out believe He is the Son of God in 4:41. In James 2:19, demons believe, yet do not receive Him but shudder.

The answer. Jesus responds to the cry in two ways.

(1) He summons the demon to come out of the man.

(2) He succeeds in casting out the demon. This great act provokes those who witness it.

The Conviction in the People (36–37)

Amazement over the freeing of the man stimulates viewers to consider what Jesus’ message is. They see that such authority in His works suggests great authority in His words. It is early in His ministry. They will see many more acts and hear many more words that can compel some to receive Him as the Son of Man.

Talking to the God-man has given way to talking about His authority. Speaking to the Lord points up principles that apply to prayer. First, talking with God is not adequate just because one addresses words to Him; the person approaching Him needs to be amiable, not antagonistic. Even Satan can speak to God! How many come in prayer fighting God—bitter over calamities He permitted or a trial, for example. God is aware, whatever the attitude.

Second, even when one who talks to the Lord is antagonistic, He may answer compassionately, as He frees the man here. In this Jesus turns one from bondage and opposing Him, and causes others to think of Who He is and how He can deliver. Third, a lesson for those who pray for “impossible” people is that God can yet turn them, if He chooses.

Luke 4:42–44; Matthew 4:23–24; Mark 1:35–39

Seeking a Solitary Place

Jesus breaks away from His disciples to be in a private place while time permits being alone. Mark in this case is the most explicit about the passion for prayer.

His Seeking of a Place (42)

A night after busy ministry in Galilee affords Jesus an opportunity. As morning came, He sought out a place, and Mark 1:35 is vivid about His occupation there. Several details pour from Mark’s pen.

It was early morning, very early since it was still dark. Jesus arose, apparently leaving His disciples sleeping, went out from the camp, and departed some distance where he found a lonely place. Once He had chosen His spot, Mark adds that He was praying there. The imperfect tense has the idea, “He was continuing to pray,” and since the hour was so early, probably this was a long vigil. In this case Jesus carved hours out of the morning, whereas in Matthew 14:23 He took them out of the evening and into the earliest morning.

What Jesus prays about here is not given. He was alone, and only the Father, Son (Spirit), and Satan the enemy know. This is true unless Jesus shared the content with His disciples and it never came into the gospel record. Given such details in the context, possibilities are reasonable. Praise would be apt on Jesus’ lips (cf. Luke 11:2; Matt. 11:25). So would petition for wisdom in responding to His disciples soon to find His praying place (Mark 2:36–37), also the crowd that clamored for Him to remain with them (Luke 4:42).

Devoted to do the will of God, Jesus was watchful to change His scene of ministry so that others also might hear (Mark 1:38)

The Seeking of His Help (42b)

Jesus’ words and works were of such impact that the people finding Him after His prayer seek to dissuade Him from going to a new area. He tells the crowds, even His disciples (Mark 1:36–38) that He must speak also in other towns. This is the plan the Father sent Him to fulfill.

Principles for prayer are evident. First, it can be vital in a consistent prayer life to choose a quiet place to be alone with the Father. Jesus may have been very resourceful to select a spot, for multitudes were searching to locate him (Luke 4:42), and even His own disciples hunted to find Him (Mark 1:36). Second, many demands on one’s time after the normal day begins may make it wise to get up long before daybreak to assure extended prayer. The motto is “don’t roll over; roll out!” Third, even when one is in his place of prayer he needs discipline to seize the precious time, not fritter it away. Jesus is not wasting time; Mark reports Him “praying there” (Mark 1:35). To have a place is important, but to seek the face is even more momentous. Fourth, when a reader reviews the packed schedule that follows Jesus’ tryst, he sees all the more the urgency of praying to be sensitive to prize the will of God.

Luke 5:1–11

Peter’s Words to Jesus

Verses 5 and 8 show Peter talking to the Lord, doing what is, in essence, prayer to God at any time.

The Proclamation from a Fishing Boat (1–3)

Jesus stepped into one of two boats fishermen had just vacated to wash their nets by the Sea of Galilee. He asked the owner, Simon Peter, to let the boat out from the shore so that He could sit in it and speak to a crowd on the beach.

Two Prayers Related to Fishing (4–10a)

The command that led to this (4). Finished with speaking, Jesus directed Peter to row into deep water and let down nets to enclose a draught of fish.

The commitment in prayer (5). Peter acknowledged no catch all the night before without Jesus’ involvement. Still, he agrees to drop the nets into the sea on Jesus’ authority. He shows respect for His word.

The catch Jesus gives (6–7). So great is the success that Peter’s crew signal friends in the second boat to help. The catch filled both crafts, weighting them low as if ready to sink.

The confession in prayer (8–10a). Jesus’ evident authority to command a great haul of fish, then carry it out so abundantly causes Peter to fall in awe before Him. In the presence of God-like power, he is aware of distance separating him from Jesus. His prayer is that Jesus will “depart from me,” so great is his sense of unfitness to be before Jesus. He voices the latter in “for I am a sinful man, O Lord!” One would have to be very holy to have effective clout with God, and Peter humbly acknowledges having no standing.

Peter’s amazement and fear also clutch at all the fishermen’s hearts (9–10).

The Prospect for Greater Fishing (10b-11)

Two details now round out the scenario.

Jesus’ assurance of catching men. The miracle-working Lord puts Peter at ease in two ways.

(1) His peace in place of fear. He tells the fisherman not to fear; apparently peace in light of Jesus’ sufficiency just put on display is more fitting.

(2) His promise for the future. In days to come, Jesus assures, Peter will be catching people (Gr. anthropois, meaning either males or females). His occupation is about to undergo a radical change, from fishing in the water to fishing in the world of humankind. The word for “catch” appears in the Greek Old Testament for saving people from peril (Num. 31:15, 18; Deut. 20:16). It is used for Satan taking people captive (2 Tim. 2:26), but against Satan’s effort Peter is to secure a catch, people, in a good sense.

The success loading the boats becomes a visual aid illustrating Peter’s coming success in leading people to Jesus for salvation. It is soon apparent that the work envisioned for Peter is for the other fishermen here as well.

The disciples’ availability for catching people. Verse 11 paints a graphic turnabout of the boat men. Once they brought the two crafts to land “they left everything and followed Him.” What Jesus had assured to Peter was a mission compelling his companions also.

Standards for prayer are numerous. First, a good ground for responding rightly to the Lord is hearing His Word, as Peter hears it before he prays. Second, whatever our failure in the past without Jesus’ help, when we follow Him in prayerful obedience now we can have success with Him. Third, Jesus is able to answer obedient prayer even with a surplus when He wills. Fourth, seeing the Lord work great things as we pray can have its humbling impact, showing we are unworthy and He is Lord.

Fifth, whatever success the Lord gives in any work, His main work for praying servants is in acclaiming His Lordship and reaching people. He came to seek and save the lost (Luke 19:10). This should be our burning ambition too.

Luke 5:12–16

Time Outs to Pray

Jesus’ healing of the leper is already in the Matthew/Mark account in this prayer series. Luke gives a third report of it, which need not be repeated.

Luke 5:16 mentions Jesus’ frequent time outs to pray during a crowded ministry, while the other evangelists do not. Actually the verse refers to two related parts of the picture.

His Time Outs in Pressure

Jesus has healed the leper (vv. 12–14). Reports of Him are reaching more people. He attracts great crowds motivated to hear and be healed (15). When so many are taking His time, and the pressure mounts to attend to every need to which He is drawn, Jesus displays the right priority. He ever lives in the Spirit (3:22; 4:1, 14), and always seeks to bring the Father pleasure (3:22; John 8:29). So He leaves the faces of people and seeks the face of the Father.

Verse 16 says, literally, “He Himself was slipping away,” using the imperfect tense to mark out continuing action in a time that one looks back to describe. Jesus was breaking away from the throngs at various times, finding ways to get to a private haven for communion with the Father.

His Trysts in Prayer

Verse 16 ends with what Jesus did when He got off by Himself with the Father. He was there to “pray.” Prayer seems to be a great force in His ministry, a supply line, a vigil for strategy, an opportunity to check the momentum of the opposition, and a tryst of fellowship.

Following this, verse 17 notes that the power of the Lord is manifest in His ministry as He healed. In verse 23 He has wisdom to answer the twisted reasonings men hurl at Him and exercises power to forgive. Those impacted by His influence glorify God (26), which quite relevantly could be a request amid His prayers of verse 16.

Some remarks may be made about principles. One is that a busy ministry should not bulldoze prayer out of the way for lack of time but beckon it all the more. Jesus, so extremely sought after, is a superb example. A second principle is that we need to cultivate a habit of prayer that is just as crucial as setting aside time to eat, but even more treasured (cf. Job 23:12). Third, we even can pray and ask the Lord the most workable way to insist on time for prayer, for He knows how best to manage this.

Luke 6:12

Jesus in Prayer All Night

Here is the only passage in the New Testament speaking definitely of praying all night. Jesus is the pacesetter.

His Prayerful Availing by Night (12)

The place. It is in His Galilean ministry, before He announces the twelve (13–16) and shortly before He delivers the Sermon on the Mount (Matt. 5–7; Luke 6:20–49). Jesus withdraws from throngs, and climbs a mountain near the Sea of Galilee (cf. Mark 3:7).

Attacks on Jesus’ disciples for eating grain on the Sabbath (Luke 6:1–11) have recently transpired. Enemies watch like hawks, seeking to catch Him in some slip (7), and Jesus is heart-broken over a spirit seeking to destroy life, not save it (9). Even when He heals, enemies are in a rage to stop Him (10–11). He faces the antagonism not by dealing unkindness for unkindness, but by following the golden rule He soon will express (Matt. 7:12). He does not clutch for throats but comes to God’s throne, praying.

The perseverance. Jesus goes with a specific purpose, to pray, and persists the entire night in prayer. The word that describes the length of His praying is dianuktereuein. Medical writers used it to depict carrying out all-night vigils caring for the sick (A. T. Robertson, Word Pictures in the New Testament, II, p. 83). It appears only in Luke 6:12 in the New Testament Luke’s word order has the imperfect tense (“was”), then this word in the present participle form, “continuing in a vigil through the night,” then the words “in the prayer of God.” The phrase “of God” is an objective genitive, referring to God as the object of Jesus’ prayer. It is “to God,” the recipient.

The Powerful Actions by Day

These are clear immediately after the night of prayer.

Designating the servants (Luke 6:13–16; Mark 3:14–19). Luke is clear that Jesus named His selection of the twelve the next morning. Was this choice one of His items for prayer?

Delivering the sick. After descending to a lower-level shelf of the mountain, Jesus met with many disciples and a great crowd coming to hear and be healed (Luke 6:18–19). These ministries, also, would have been pertinent in the night’s prayer.

Declaring the sermon. Luke gives a condensed version of the sermon (6:20–49), on which Matthew has more detail (Chaps. 5–7). The theme is in Matt. 5:20, genuine righteousness in lifestyle, in contrast to the pseudo-righteousness of the scribes and Pharisees.

The result of the sermon is amazement at Jesus’ teaching (Matt. 7:28). The reason for this is the authority evident in His teaching (7:29).

Now it is relevant to sum up prayer principles on 6:12. First, as at other times Jesus faces ministry with much prayer (4:42; 5:16; cf. Mark 1:35). Second, it is important to get clear of distractions and pray where good concentration on the work is possible. Jesus went off to the mountain, but some today may find privacy in a study, bedroom, patio, attic, parked or driven car, nook in a park, a hillside, a tree crotch, a boulder, a haystack, the bank of a brook, and so on. Third, the medical word for the vigil suggests praying for the sick spiritually and physically that they might be receptive to God’s message. Prayer is then relevant in seeking divine power to draw hearers to salvation and submission to Christ’s kingship (John 6:44, 65). Fourth, reviewing Jesus’ accomplishments after the prayer prompts us to realize that serious prayer goes before being effective in other work.

Luke 7:36–50

Coming to the Lord with a Critical Spirit

A Pharisee named Simon hosts Jesus at a meal but criticizes both Him and a woman showing kindness to Him. The incident is not directly about prayer, yet Simon’s words to Jesus are an example of an attitude that can taint prayer. Jesus tells a parable in answer to the critical spirit.

The Prelude (36–40)

The circumstance. As Jesus reclines at the table, a sinful woman who is only an onlooker kisses His feet and anoints them with perfume that she pours out of a vial.

The criticism. Simon is incensed. He growls within himself, criticizing both Jesus and the woman. If He were a prophet, He would discern this woman for the sinner that she was and recoil indignantly from her. He doubts Jesus’ identity and self-righteously shuts his heart to mercy.

The confrontation. Jesus tells Simon that He has a message he needs, and Simon responds, “Say it, Teacher.” He is brief, but at least willing to listen, perhaps smug in his pride but not expecting the correction he is to hear.

The Parable (41–42)

Jesus gets right to the point, in two steps. He pictures a moneylender dealing with two who owed debts.

The debts. One debtor owed 500 denarii, the second 50, a 10–1 contrast. Since a denarius was then a day’s salary (Matt. 20:1–16), 500 of these in today’s American terms would be, at a conservative low salary of $100 a work day, a total of $50,000. The 50 denarii on this same scale would add up to only $5,000.

The dismissal of the debts. The lender canceled both debts graciously when the debtors were unable to pay. Such an illustration corresponds with all people’s condition as sinners, in debt to God and unable to clear the debt (Rom. 3:27–28; 4:1–5; Eph. 2:8–9).

Jesus asks Simon which of the two will love the gracious lender more?

The Point (43–50)

Jesus’ question to Simon directs him to the crux. Simon speaks again to the Lord, this time with a mere “I suppose the one he forgave more.” It is as if the answer has to be pulled out of his indifference. He is reluctant to say what Jesus’ logic compels him to admit, suspicious that Jesus will paint him into a corner. Or else he is just careful, uncertain about the point Jesus Himself will make of the story.

Jesus agrees with Simon’s reply. Then He uses it as an introduction to apply the truth to the two people in the context, Simon and the woman (44–50). The woman did several things Simon did not do, her actions speaking more loudly than his words. First, she washed Jesus’ feet at a cost of tears in contrition over her sins (“many,” 47), yet in joy and gratitude for forgiveness. She also wiped His feet with her hair, and among Jews one of the great humiliations was for a woman to be seen in public with her hair down.

Second, the woman kissed Jesus’ feet. The gesture showed acceptance of His stature and prerogatives. It also reflected her submission to and reverence of Him as an honored teacher. Even His preciousness to her shines in this. To please Him was her priority, not who saw her and whether she pleased the crowd.

Third, she anointed Jesus’ feet. For this she used costly ointment. If the money had come from earnings as a prostitute, a gift would be unacceptable to the Lord (Deut. 23:18). We are, however, to view it as the token of a transformed heart, as in Rahab giving to Israeli spies or Zacchaeus sharing in his hospitality. The gift is right when the heart is right.

Out of this the main point is plain enough. Jesus did know what sort of person the woman was, by a fair, complete appraisal. He realized that she had faith, was repentant, and had been forgiven, now was displaying her faith/repentance that works through love (cf. Gal. 5:6). Jesus wanted Simon to correct his attitude, to see Him in a right light because He saw the woman in a right light, as forgiven through grace. Such is the attitude of faith/repentance that prepares people for His kingdom (Matt. 7:12; 18:3).

Verse 47 is consistent with gracious forgiveness (42), and salvation by faith (50), not merit. The word “for” (Gr. hoti) has the sense “therefore, as a result.” Forgiveness has its result in the woman’s expression of loving much. To be forgiven more is not in objective terms (a larger percentage in one person’s case than in another), but in a subjective way. The woman showed a greater consciousness or awareness of pardon. Simon does not appear to show any awareness of pardon and probably had not come in faith receiving it.

Which principles can be drawn from Simon’s words to the Lord? First, when the Lord’s word provokes curiosity, real receptive tenderness to truth is crucial. Simon’s terse signal for the Lord to teach him is not enough to amount to sensitivity that repents. But repentance would be the apt response. Second, even Simon’s second utterance to Jesus, “I suppose . . .,” correct as it is, does not reflect faith’s commitment of a sort that the woman puts beyond doubt. Prayer, if kindled by genuine faith, needs to flow in clear gratitude to the God of grace.

Luke 8:5–18; Matthew 13:3b–23; Mark 4:3–25

Asking for Light on the Word

A parable Jesus teaches about the result of sowing seed in four soils stirs the disciples to question Him for more light.

The Parable of the Soils (5–8)

Jesus gives His word picture by the Sea of Galilee, not long after the Sermon on the Mount. It immediately follows Israeli people rejecting Him in the “unpardonable sin” scenario (cf. Matt. 12:22–50). In light of such firm rejection by official Jewry, He shows four responses hearers give to His kingdom message.

A sower throws seed in four kinds of soils: beside a path, on rocky ground, in land infested with thorns, and in good ground that alone results in fruit.

The Perplexity of the Servants (9)

Not just the twelve but a larger group of hearers began asking for more help to grasp the parables (Mark). This assumes that they petition Jesus after more than the one parable has come from His lips. It is the disciples specifically who even inquire, “Why do you speak to them in parables?” (Matt.).

The Points about the Soils (10–15)

Two emphases form the Teacher’s answer, and both involve light that help them understand.

The availability of truth (10). To the receptive willing to see, hear, and understand, God opens up the ability to understand the “mysteries of the kingdom.” These are facets about the Son of Man’s kingdom that are not grasped from prior revelation without new light to integrate them in the picture. Jesus teaches some truths that are new, some that are old, and correlates both kinds into a unity (Matt. 13:52). Luke later cites clarifying words of Jesus. Whoever “has” (light by faith in truth already received) God will give more (light). But whoever “does not have” (light by faith that receives), God will take away from him even what he thinks he has (Luke 8:18).

The unreceptive, by contrast, outwardly hear the parables but do not effectively hear and grasp them in inward perception and appreciation. This fulfills the principle God gave in Isaiah 6:9 that willful unbelief is insensitive to truth.

The analogies of the truth (11–15). Jesus gives light on the meaning of His Parable about the soils. He is answering questions, which in effect are prayerful requests.

The seed represents His Word relating to the kingdom (11). Seed falling on hard ground signifies the Word coming to hard, unreceptive hearers. The devil takes the Word out of such a heart so that hearers of this sort do not believe and become saved (12). Rocky soil in verse 13 illustrates hearers who receive only temporarily, have no root to go on and really hear, believe in a false sort of way that has no reality or proper endurance, and fall away from the Word under the pressure of temptation. Matthew and Mark say that the fall is immediately when they face difficulty.

The third illustration is seed sown “among” thorns (14). This portrays those who have heard but are choked by three things and bring no fruit to maturity. Mark makes clear that they have “no fruit” at all, that is, they “become” unfruitful from the outset (4:7). The three hindering problems are worries rather than faith, temporal riches instead of wealth in God, and worldly pleasures in place of doing the will of God.

Fourth, seed on good soil pictures people who have heard the word genuinely, “in an honest and good heart,” as distinct from one having no integrity in response to the word. These hold fast the word and bear fruit with steadfastness (15). Matthew’s account uses three examples to show that fruit which is genuine varies in its measure in hearers. The three measures are a hundredfold, sixtyfold or thirtyfold (13:23). Mark mentions the same three but gives them in the reverse order: thirty, sixty, and a hundred (4:20).

The hard-beaten soil by the path is expressly defined to denote those not saved (Luke 8:12). The second category represents others of the unsaved in having no root, no faith with a quality that goes on, and no remaining that proves integrity in difficulty. Likewise the third kind is said to have no fruit (Mark 4:7), no conducive environment, rather thorns, and no faith in the face of things that show unreality to cope with life by God’s word. Only the fourth kind of hearer represents those who really are saved. These are said twice to be “good”—good soil/good heart—said to continue, and discovered to bear fruit. Not only that, but Luke 8:18 contrasts people who “have” in the sense of integrity with those who “have” nominally, only in the imagination and in a merely seeming way.

The request for light from the Lord suggests a valid prayer appeal. Principles of prayer begin with the reality that the Lord is willing to provide further light for those who sincerely seek it. The Old Testament often gives examples of people who ask God for understanding or bid Him “Teach me” (Ps. 25:5; 119:12, 34, 66, 68, 124, 135, 169). Solomon asked the Lord for understanding (1 Kgs. 3), as did Daniel (Chaps. 2, 9, etc.) and others.

Second, sincerity is vital when asking to understand God’s Word or in any dealing with Him. God wants hearers to welcome His light as good soil is conducive to receive seed, and to let this result in fruit He gives. The person playing a game with God, not legitimately hearing, can lose even light he to some degree already has (Luke 8:18). Prayer joined with real receptivity can lead on to correlating God’s truth and dispensing it to others (Matt. 13:52).

Prayer Before the Transfiguration (Luke 9:18–36)

The record of prayer in Matthew and Mark has already reviewed most of what also is in Luke leading up to Jesus’ transfiguration. Readers will find the summary on Matthew 16:13–17:9.

One crucial matter that Luke alone notes was left until comment now. The evangelist defines what occupies Jesus’ time before He presses for beliefs of who He is, forecasts building His church, predicts He will die but rise, and is transfigured in kingdom glory.

It is prayer. Verse 18 reveals this as one of two things. Readers given Luke’s detail at this point look in on Jesus near Caesarea Philippi. When they catch sight of Him, He is praying alone, though the twelve are somewhere near His place of solitude. Then, after the prayer has ended, He is seen probing the disciples for perceptions of His identity, both by others and themselves.

Praying was the outflow of Jesus’ energies in the midst of or before other critical events, as here. For example, He is praying during His baptism (3:21), in a habit of seeking out spiritual retreats from intense ministry (5:16), during the transfiguration (9:28), and right before teaching one of His most potent lessons on prayer (11:1). Prayer saturates His life from the outset of His public ministry (3:21) to His ascension into heaven (24:50–51).

The scene in 9:18 precipitates principles of prayer as easily as a full cloud emits raindrops. First, being like Jesus will, among other things, be characterized by praying. Second, though many good things might be said of group prayer, praying alone can also be strategic, as Jesus so often exemplifies. Third, even when others of the faith are near, it is important to break away to seek the Father’s face. Some of Jesus’ servants are so bound to the people they serve that they seem to count this fellowship more precious than seeing the face of God.

Another principle appeals for mention. How apt it is to be much in prayer when we too focus on crucial matters of the faith. Here attention flows from prayer to who Jesus is, His priority to build His church, His dying and rising again, coming in His kingdom, and His judgment. To approach who God is and what He accomplishes in prayer, as Jesus does, can give clearer perspective than rushing into truth without prayer.

Luke 9:49–56; Mark 9:38–40

Speaking to the Lord about Opposition

Two episodes when Jesus’ disciples seek Jesus’ counsel for handling opposition are alive with instruction that helps in prayer.

Casting Out Demons (49–50)

One of the twelve, John the son of Zebedee, affirms to Jesus how the disciples dealt with a person casting out demons in His name.

The sight of the action. John says “we saw,” referring to the band of twelve as a whole or to some of them. What he reports is that they personally witnessed an exorcist at work, claiming to accomplish his acts in Jesus’ name. He alleged that his efforts were in Jesus’ power, under His will, and that to which He could give His signature.

The seeking to stop the action. John reports attempts by the disciples to create a roadblock to casting out the demons.

The sanction for opposing the action. This has been because the exorcist was not a member of the company closely following Jesus.

The support of the action. Jesus’ answer to John’s approach no doubt surprises the disciples. He is against expending energy to hinder such work; He is even approving of the work, at least insofar as such efforts help, not hurt, His kingdom cause. When many are all-out enemies, here is a purported worker of miracles who is not against Him and His men but “on our side” (Mark 9:40). This is true in that casting out demons and helping people is at least a part of what Jesus Himself is doing, and in a sense it helps His cause by opening people to His help.

Mark 4:39 adds a point that Jesus argues. A person who claims to act “in My name” cannot be expected, at least normally, to turn around and “speak evil of Me.” His work, even if not fully in accord, helps people think well of Jesus. Mark also mentions Jesus’ logic about people unfurling their colors by identifying even in small ways with His cause (4:41). A person who gives Jesus’ disciple a drink to support Jesus will receive from God whatever reward His wisdom will judge fits the case. To the other extreme, one who causes a follower of Jesus to stumble will get the judgment God deems suitable to him (4:42).

John’s words to Jesus and the answer, similar to prayer and God’s response, point up principles. First, it is constructive to talk with the Lord about what we see that may hinder His work or help it. This follows the prayer aspect of affirmation. Second, affirmations to the Lord should be candid even if the Lord must counsel taking another path. Third, it is good to be aware that some acts even, if not in all respects in accord with Jesus, may not need our militant work. John was right to seek counsel, and he received the best answer.

Fourth, in the best analysis we who pray to our Lord can leave appraisals of all people to God, who will always judge better than we.

Calling Down Fire (51–56)

As Jesus begins His trek to Jerusalem to die as a sacrifice, His completion of His earthly work and ascension to heaven are near (51). Three details stand out.

His arranging for ministry. Travel southward toward Jerusalem takes Jesus through Samaritan areas. He dispatches disciples to lay the groundwork ahead of Him for speaking and working miracles in a Samaritan village. Rejecting His messengers is rejecting Him (cf. 9:41), and the Samaritans repudiate Him. The disciples are stung with indignation.

The ambition to cast fire on rejecters. Zebedee’s sons James and John appear to be the arranging messengers, or part of them. For the emphasis is on them as snorting at the rejection. They talk with the Lord, urgent in their questioning. Does Jesus want them to command fire to flash from heaven and consume these who spurn Him? Elijah’s two acts of summoning fire on enemies (2 Kgs. 1) are no doubt aflame in their ambitions. Besides, Jesus’ kingship has become clearer in His Transfiguration and the Father’s authenticating voice. They are seized by an impulse to see a heavenly support of His kingship to deal immediately with those who dishonor Him.

The answer denying the fire. Such an ambition halts Jesus in His tracks (“He turned”). He rebuked the two and spoke. His words are contested, as some early manuscripts have words others omit in verses 55b–56a. Some evidence favors what several translations include, in which Jesus says, “You do not know what kind of spirit you are of; For the Son of Man did not come to destroy men’s lives, but to save them.” With or without these specific words, He does answer with some sharp correction of the ambition.

Principles for prayer rise from the scene. First, we as James and John need to deal with rejection not in prayer that is out to wreak destruction now, but with patience and love. The time for loving ministry and the time for judgment on those who reject is in the Lord’s wise prerogative. Further light from His Word would help these disciples settle down to patient service and leave judgment to God’s timing (Rom. 12:19; Rev. 6–19).

Second, at least the two disciples did not take matters into their own hands and attempt vengeance. The Bible tells of some men who did (Gen. 34; 49:6–7). The two with Jesus teach us a principle despite their zealous ambition, coming in prayer for the Lord’s counsel, His way. Human haste can make waste; a wiser way is to wait on the Lord and get His answer (cf. James 1:5). Third, even when the Lord rebukes servants for their error, they remain His servants, kept in grace. How kind is the Lord to permit further prayer and other acts of service!

Luke 10:2

Prayer for God Sending Workers

As Jesus sent the twelve on a preaching tour (Matt. 10; Luke 9:1–6), on another occasion which Luke alone notes here He sends out the twelve, plus others. Some good support from early manuscripts points to seventy, some to seventy-two in 10:1. In the fashion of good teachers, Jesus repeats much from the essence of the orientation He had given the twelve for their similar stint.

Prayer appears in entreating God to send workers (2), in calling God’s peace on a household (5), and in Jesus’ praise after the workers report their success (21).

His Commissioning of the Servants (1)

Jesus, probably in Judea, appoints the new messengers and sends them in pairs to each town and place He plans to visit. They are to preach and heal, getting hearers ready to be receptive to Jesus’ ministry, if they will.

The Cruciality of Prayer for Them (2)

What Jesus first briefs the servants about is true at the time and will be right up to His second coming. This is true in four facts: the plentitude of the harvest among people, the scarcity of workers to go, the authority the Lord has to reap the harvest, and the urgency to pray for workers He will send to accomplish this.

Four facts underscore the Lord’s prior role. He is “Lord of the harvest,” and it is “His harvest.” In addition, He is the One to approach in prayer about furnishing personnel and also the Sender who thrusts workers into the fields.

Prayer is the only work Jesus emphasizes in the preparatory process after He appoints those who are to go. Many other facets are critical to get set for missionary enterprise, but the focus is on prayer to gain workers. This is because as God sent His own Son as a foreign missionary (19:10), His sons and daughters, people after His own heart, are the key He uses in missions. So implore God to move people to go, and people committed to His Lordship can find His will (cf. Ps. 32:8; Prov. 3:5–6) in many other important aspects.

His Clarification for the Work (3–16)

Jesus orients His representatives in many details. Their nature is as lambs when they are ministers of peace, just as He is their great Lamb, and they will be among people who are as vicious as wolves. Their discipline is sacrificial as they travel light, keeping to simplicity and singularity of focus—no items they do not crucially need, no sidetracking as in greeting people on the way. Their prayer ministry summons God’s peace on the household, focusing in a person who trusts in His peace (“a son of peace,” 6). Such a prayer calling blessing on human life is of the same essence as God’s priestly leaders praying for a blessing such as peace (Num. 6:22–27). The messengers’ hospitality is provided by hosts committed to God. In this Jesus’ reward in the present life comes to the messengers in houses, brothers, sisters, and so on (Mark 10:30; cf. 1 Thess. 2:19–20).

Their work entails healing the sick and announcing the kingdom of God now near, for the King they herald is present, manifesting His miracles (Luke 11:20). If rejected, their response to those who deny the message is leaving them to God’s judgment that they invite, and in His timing (10–15). Jesus is very clear that their message centers in Him, so the hearers’ response is not just to them but to Him (16). So a rejecter rejects Christ who sent the messenger, and even the Father who sent His Christ (cf. John 3:16–18).

The Celebration in the Work (17–24)

First the returning ambassadors, then the Lord exult over what has been done.

By the messengers (17). They are jubilant in recounting the authority Jesus gave them over demons that they cast out in His power and will (“Your name”).

By the Messiah (18–24). Jesus celebrates in seven ways, one of these prayer in the venue of praise. The prayer is strategic in the flow. Observe this in six phases.

(1) In His picture (18). He shares that while His disciples were representing Him in the towns, He was “watching Satan fall from heaven like lightning.” One thing is clear, and even in this prayer could be a vital element, as it often was when Jesus was alone (5:16; 9:18; Matt. 14:23). He was watching, alertly involved in the spectacle of Satan’s defeat in all the cases of his demons being routed by God’s finger, His power (cf. 11:20), by the Spirit (Matt. 12:28). Satan’s fall He pictures as a lightning bolt. The flash possibly dramatizes the suddenness of the enemy’s defeat and accentuates the superiority of the power that is able to fling him down so decisively. The disciples had beheld signs showing that demons vacated people, but Jesus had envisioned the deeper spiritual victory behind this!

(2) In His power (19). The Sender of servants draws their attention to His authority to exercise clout over all the power of the enemy, Satan and his demons. He has entrusted to them the ability to carry out ministry even against perils and be kept in His safety where it is His will (cf. Ps. 91). He and they can exult in this.

(3) In His priority (20). He seizes His representatives’ focus from giving priority to putting wicked spirits to rout. A greater truth to celebrate is God’s recording their names in the book of life. Eternal life far outweighs a temporary lift from seeing God use them, rousing as that can be.

(4) In His praise (21). Prayer bursts from Jesus’ lips as a capstone to the victories won in ministry. A trio of emphases form the scene.

First is the stimulation of the praise. It comes as Jesus rejoices greatly in the Holy Spirit. The Spirit was at work in the miracles (Matt. 12:28; Luke 11:20), and now is the origination of the prayer. Jesus prays “in the Spirit” as Paul and Jude later describe of His followers (Eph. 6:18; Jude 20). The joy is a fruit of the Spirit (Gal. 5:22), and Jesus the Vine is Himself the example in bearing the fruit He wants in His branches (John 15:4–6, 11).

Second is the sum of the praise. The Teacher shows learners in His school the spirit of praise for triumphs in service. He traces these all in this way, “I praise Thee, O Father. . . .” His praise notes that the Father is Lord of heaven and earth, able to do things that men think impossible. He acts out of the fullest resource. He, the Creator, Sustainer, and Effecter, deserves credit for His accomplishments.

Jesus praises the Father because He hid the things of spiritual advance from the self-sufficient. He means the “wise and intelligent” who rely on their own resources but cannot tap into God’s. On the other hand, the Father revealed the victories wrought to those who take the attitude of dependency on God’s supply, the “babes.”

Third comes the smile of God, in which the praising Christ exults. Jesus registers His emphatic accord with the Father’s will being done, the will He came to do, and His smile in how it all glorifies the Father. “Yes, Father, for thus it is well-pleasing in Thy sight.”

“Thy sight” notes that the details of successful ministry have not only been under the eye of the disciples, of Jesus (18), and of the Spirit, but also of the Father. Jesus in prayer and in all things lived to do what was pleasing in the Father’s sight (John 8:29).

(5) In His prerogative (22). Now Jesus is not in prayer but speaking to His returned servants. He is drawing attention to the authority the Father committed to Him in “All things. . . .” In His earthly ministry these center in salvation and His kingdom. As to real spiritual understanding, no one without God’s help grasps who the Son is (the Messiah, King, Son of Man, Son of God, God) except the Father. And nobody perceives who the Father is except the Son and any person to whom the Son wills to reveal the reality. Some, of course, had received Him (6, 16), others rejected (10–16), and here is the ultimate explanation for the difference.

(6) In His privilege given (23–24). Celebrating disciples can rejoice in the privilege Jesus gives them. He wills to reveal the truth to the receptive, and in this they are blessed. They live at a time in God’s unfolding plan when they see things many prophets and kings of the past were not privileged to witness. These earlier people knew from divine prophecy that great things were forecast, as about the Messiah/King, but died before His coming, words, and works.

Principles glisten like dew drops catching the rays of the morning sun. First, as in Matthew 9:38, God’s servants need to take Jesus’ summons to heart and plead in a vital passion for recruiting workers. Too often believers travel, study, preach, report, answer questions, show films, and produce literature, then expect these efforts by themselves to persuade people. The Spirit’s control and prayer are very great keys, and people should follow these priorities, letting them saturate all they say and do. Let them ask God, the Head of Missions!

Second, prayer is not here focused on the many details of service after verse 2, but in the full picture it is strategic not only before people go but as they go. Prayer is urgent for being the right kind of lambs amidst wolves, for provisioning, for lodging, for ministry to hosts, for perception of the time to “shake off the dust,” for God’s drawing power (22; John 6:44), for dependence on the Spirit, and everything else (18:1; Phil. 4:6).

Third, Jesus left a shining example of praying in the focus of praise to lavish credit where credit is due. Following that example is important in a life of being like Him, a true disciple. Fourth, those who pray find it strategic to carry this out, keeping in mind what Jesus emphasizes. Prayer can seek Satan’s fall like lightning and rejoice when a spiritual victory shows his plummet. Prayer can be attentive to the authority God gives to be safe when it is His will to be safe from certain harms. Prayer can keep in mind things far more important than putting demons in subjection, such as having our names on heaven’s salvation roll. Prayer can exult in the prerogatives the Father entrusted the Son and temper the heart to feel good cheer (John 16:24), not be morose or downcast (Luke 18:1). Prayer can celebrate the privilege God’s servants have living when so much Old Testament expectation of the Messiah has advanced into fruition.

Of course prayer itself cannot do these. Only God controlling those who pray can do them, and in this sense prayer as a channel is a mighty force. It is high time to snatch hold of this opportunity as never before.

Luke 10:25–37

Asking the Way to Eternal Life

A lawyer, a scholarly specialist on God’s law through Moses, tests Jesus on the way to gain eternal life. His own words to the Lord occur four times (25, 27, 29, and 37a), words which in essence have been on human lips often in prayer.

The Problem of the Lawyer (25–29)

A question with the antagonist is what he must do as the secret to inherit eternal life. Jesus asks what is written in the Law, a realm of great familiarity to such an expert. His second utterance to the Lord is the affirmation that the Law says one is to love the Lord with all the heart, soul, strength, and mind, also his neighbor as himself (Lev. 19:18; Deut. 6:5). Jesus tells the lawyer he has scored an A-plus on his exam. Now he simply needs to “Do this, and you will live” (Lev. 18:5).

What is meant by doing and living becomes apparent as the passage continues. The scholar, who began by pressing Jesus to a test to entrap Him, now feels painted into a corner himself. Yet to come out “smelling like a rose,” free and clear, he uses another question to put Jesus on the defensive, “And who is my neighbor?” He is falling right into Jesus’ hands.

The Parable for the Lawyer (30–35)

Quickly Jesus paints a vivid picture, The Parable of the Good Samaritan. He crafts it to make a point that provokes a response. “A certain man,” to use a phrase familiar in several parables, is portrayed on a robber-infested trail that snakes down into the trough of the Jordan River, descending from Jerusalem to Jericho. The worst thing befalls the traveler; thieves strike him suddenly out of ambush, then strip, beat, and leave him to die.

A religious expert, a priest, passes. Rather than coming to the man’s rescue, he avoids him and goes on. A second man steeped in religion likewise keeps clear of the pitiful figure. Two notable men of religiosity are illustrations directly relevant to the lawyer, who is steeped in Scripture. The way these men show an emptiness toward God in what they “do” ought to press a convicting finger to the lawyer’s heart.

“But” in contrast to sterile traffic in biblical truth that does not “do” God’s will, a man that a Jew would not expect to ever touch him (John 4:9) renders compassionate rescue. A Samaritan, from the area north of Jerusalem so much in rivalry with Judeans, is the man of the hour. He not only treats the wounds but carries the victim on his beast, pays two days’ wages to put him up at an inn, and pledges more if needed.

The Point for the Lawyer (36–37)

Attention to the point is the purpose in Jesus’ question. Which of the three travelers is found to do the neighborly thing for the man robbers left in peril? The way Jesus frames the matter swings things full circle from the lawyer’s concept, “Who is my neighbor?” to the issue “For whom can I do what treats a person as a neighbor?” And it is an answer sharply calling the lawyer back to his questions, “What shall I do . . .” in relation to “Who is my neighbor?” It also focuses on Jesus’ golden rule, “Do to others as you would have them do to you” (Matt. 7:12).

The scholar’s affirmation hopefully came with a light flicking on within his conscience, “The one who showed mercy to him.” Jesus drove home the issue that answered his problem about eternal life. “Go and do the same.” His counsel is to “go” in the life-style and its opportunities such as the Samaritan had, and “do” what lives out compassion. This as the fruitful outworking of faith that responds to grace can reflect that one has eternal life, a gift, as it makes a difference in how one lives (Gen. 15:6; Hab. 2:4; Luke 7:47).

The interchange with the Lord that entails words such as occur in prayer points up principles. First, ask questions before the Lord not as tests to find things against Him (cf. the lawyer), but as means to know His will and obey it. Some even today actually voice prayers meant to battle against the Lord, not bow to Him. Often, though, they do not consult His Word as Jesus made sure the lawyer got it here, and can construe God’s thinking their own convenient way.

Second, avoid the tragedy of spinning Scripture off the tongue as a know-it-all, without seeing sensitively how it relates to issues of life. Where one does not see how eternal life has any relation to godly living, God can help the willing heart to learn the truth (cf. John 7:17; Eph. 4:1ff.). Third, if one has an argument going with God, as many do, further questions to make themselves look good to God come easily (Luke 10:29). On the other hand, a humble spirit of listening to the Lord can be like an open door through which God can speak, and salvation or salvation’s fruit can come.

Fourth, the Word of God is able in various ways to put the right answers on the lips (37) or even on the heart (Heb. 4:12). Many have come to know the way to eternal life and the way of living out its reality through exposure to God’s Word in one form or another and relating to God in prayer. Fifth, merciful compassion as the consistent outflow of real faith is the answer to many questions put before God.

Luke 10:38–42

Questioning that the Lord Cares

Two sisters living in Bethany near Jerusalem offer a contrast in their fellowship with Jesus. Mary is occupied with Him, giving rapt attention to what He says as if it is of the utmost value. But Martha, also a believer, is so preoccupied with just doing things that even when she talks with the Lord she is calloused and not sensitive to His presence. Her priority is askew.

The Perspective Relating to Peace (38–40a)

Jesus accepts Martha’s welcome into her home and teaches a “Home Bible Study.” It becomes one of the most profound studies in a home.

Mary’s perspective (39a). This sister was both attentive (“listening to the Lord’s word”) and available for spiritual values without distraction (“seated at His feet”). She felt compelled, and close, eager not to miss what was all-important in her sense of values.

Martha’s perspective (40). Martha had some good qualities, such as a warming welcome as a hostess and a strong compulsion to serve others. Her life was a flurry of making preparations to meet needs. Yet in all of this she exposes two faults that dull the kind of life she could have with the Lord.

The Perplexity without Peace (40)

Martha was distracted from the Lord. Everything turned into hustle and bustle, and with it fretting, fussing, and fuming. She thought of having so much to do, then of her sister leaving the hospitality to her. Such thoughts caught her in a bind of anxiety as she fell behind, and a spirit of unloving accusation burned toward Mary. Tragically, not the Lord, but her list of things to do urged its mastery over her in these moments. She was quite the workaholic.

Martha was distorting the Lord. Now she speaks to the Lord, as believers often air their bitter complaints with God. Her words are in the essence of prayer, prayer on a sour note, even agitation that distorts the Lord Himself. “Lord, do You not care that my sister has left me to do all the serving alone?” This actually is a broadside on Jesus’ love, insinuating His failure and unworthiness to receive her trust. He is neglectful, insensitive, even partial, and not considerate.

Sometimes the Lord receives the most cutting digs from His own friends. They talk to Him as if enemies, and as if they have a very low view of His attitude and His performance. Every believer has been there, all would have such sin to confess, whether Job, or the writer of Psalm 73, Jeremiah (Chap. 18), Jonah, or Martha.

The Prescription for Peace (41–42)

Jesus does not take affront at Martha’s misrepresenting Him, but He responds compassionately to her momentary “basket case” thinking. He contrasts two things.

The bother she can avoid. Jesus speaks intensely to compel the busy woman’s full attention. She has misdirected it by an imbalance just toward preparations, not to His Person. He tells Martha that she is “worried” and “bothered,” and says her life is tied in knots “about so many things.” One of the rulers of Spain was asked, “Have you seen the eclipse?” He replied, “No, I’m too immersed in things down here to look up!” And Emerson wrote, “Things are in the saddle, and they ride mankind.”

It is obvious that Martha needs to avoid being “bothered.” Jesus’ correction does not mean that He is shielding Mary for shirking doing her part or that He is indifferent to human carelessness about duty. He is a man of balance, not imbalance. The record does not indicate, but it is possible that Mary had done much before the meeting really got underway. It also is possible that Martha is in a fluster she has engineered by going overboard on preparations now that can wait until a bit later, or she might have shown the priority to do earlier.

Jesus has a second thing to say in answer to Martha’s “SOS” wanting justice.

The blessing she can appropriate. Jesus says it in two parts.

(1) First, He declares the priority. Martha has made her preparations the be-all, end-all of her existence. These have swept her away into the tyranny of the urgent. Jesus counsels that only a few things, really, are necessary when one comes right down to it, or to go right to the heart; one is at the crux. This is putting fellowship with Him above all things that clamor for loyalty.

(2) Second, He defends the person. This is an explanation (“for”) of what He has just brought Martha’s focus to. The one thing finally vital is what Mary has chosen; it is “the good part,” the portion every person should prize over all, occupation with the Lord finally, not one’s get-it-done “list.”

Jesus is ever so fair. He will not take away the right choice Mary has wisely made. And Martha’s problem can be resolved by seeing and living by the highest priority. This will not mean dropping all gestures of hospitality as if she can throw them to the winds and be negligent or careless toward others. It just means putting things into a Christ-honoring perspective. The crucial “good part” gains its rightful preeminence.

The woman’s consulting with the Lord teaches principles vital for prayer. First, it is urgent that we welcome Christ not simply into our home but into true Lordship over such things as our activity. How many “welcome” Him by having Bibles on shelves (they may be dusty!), pictures of Him on the wall, Christian books in neat order, and a general atmosphere of serving Him. But He is given little place when it comes right down to the matter of meditation on His Word and time with Him in prayer. Like Martha, believers here need a drastic turnabout to “the good part” at Jesus’ feet in intimate communion.

Second, a proper fellowship with the Lord always requires a devoted discipline that sees all things, however important, as lesser urgencies. Some can wait; true devotion to Him ought never be put off. Third, we must exercise watchful guard over our trust in Christ as our prayer reflects it or the lack of it. Done sensitively, this can guarantee that we impose no friction between our hearts and Him by blaming Him falsely for troubles we ourselves engineer.

Fourth, it may be the most freeing thing we ever decide if we take a serious look at our “many things” and insist that Christ is more precious than any thing.

Luke 11:1–13

The Greatest Encouragement to Pray

Jesus gives the longest of all His direct teachings in one place on prayer. His own example in praying leads to a disciple’s request that He teach His followers to pray. He responds with much of the disciples’ prayer as He has given it earlier in His Sermon on the Mount (Matt. 6:9–13). After this He tells a parable on prayer that only Luke gives, followed by an exhortation to pray based on the encouragement God’s own fatherly character provides.

Much of the disciples’ prayer (vv. 2–4) and a good part of the final exhortation (9–13) is a part of Matthew 6:9–13 and 7:7–11, though with some new details on this different occasion.

The Request for Help in Prayer (1)

Jesus is a model encouraging a hunger in others to pray. The wording says only that “He was praying in a certain place.” This does not show if He was alone (5:16; 9:18) and the disciples not far off (Matt. 26:36, 39, 42, 44), or if he was praying in their presence (10:21). Whether the disciple saw Him outside of his hearing range, or could hear His prayer, the example ignited a yearning to learn from a man of prayer to pray.

The request itself, spoken to the Lord, is in the spirit of prayer, which often asks God to meet needs (Luke 10:2; 11:9–13). The asker here is “one of the disciples,” either one of the twelve or of the larger band (10:1, 17). It is a petition for Jesus to teach “us,” so the speaker is a spokesman voicing a zeal burning in several hearts. He compares the training program they seek from Jesus to John the Baptist’s schooling of his followers.

Some remark that the asker is not looking to be taught how to pray, but only to pray. This is possible, but with further analysis seems over-simplified, too narrow. To be taught to do anything in a responsible way is to be taught how to do it—to drive a car, to farm, to cook, to preach, to study God’s Word, or to do God’s will. Also, Jesus’ immediate focus in responding is on how to pray and even on what to say, which is a vital part of this (2–4). Then His parable involves how to pray, namely with the encouragement that God motivates aggressive asking, seeking and knocking. Also the remarks in verses 9–13 only bear this out—a crucial point in how to pray is to pray thinking of “how much more” the heavenly Father is sure to give what is good than even human fathers.

The Response with Help for Prayer (2–13)

Jesus moves in three steps, knitted very naturally.

A sample prayer (2–4). He repeats the prayer He taught His disciples somewhat earlier in the Sermon on the Mount (Matt. 6:9– 13). Luke, leaving it out in his own shorter account of that sermon (Chap. 6) and therefore not giving it twice, now includes it as Jesus repeats it. Some details of the Matthew prayer do not appear here, such as the petition to be delivered from evil and the affirmation that the kingdom, power and glory belong to the Father. (Cf. the Matt. 6 exposition in this series for the prayer.)

A story about prayer (5–8). Luke is the only gospel writer to incorporate this parable. Jesus relates practically with His disciples. He asks which of them shall have a friend he asks at midnight for three loaves to feed a visitor, a friend who at first refuses because he and his family are in bed. The friend does get up and give as much as the one asking needs on another basis than just friendship, however. He gives due to the prompting of “his anaideia” [the Greek term in verse 8].

Some believe that the “his” refers to the disciple outside the door, asking for loaves. The word anaideia, used only here in the New Testament, is taken to mean the caller’s “persistency” in keeping up the asking until he rousts the hesitant friend. A large part of this is the assumption that the word does mean “persistency” and the fact that in both Matthew 6 and here in verses 9–10 the three words “ask . . . seek . . . knock” are all in the present tense, “keep on asking,” and so on. The point is that those praying gain encouragement from the idea that if they just persist in prayer, they are sure finally to get God’s provision. He honors tenacious prayer.

Another way of thinking, which fits the details even better, is this. The “his” refers back to the friend in bed. In verses 7–8, he is the subject of all the other clauses (“he . . . me . . . my children . . . I . . . I . . . I . . .” (v. 7), then “he . . . he . . . friend. . . .”). After all of this flow, it seems natural that in the last part of verse 8, also, the meaning is “yet because of his [the same friend in bed] anaideia, he [the friend in bed] will get up and give him. . . .”

A second reason for the latter explanation is that the word anaideia itself is based on aidos, “blame,” and the prefix letter “a” called an alpha privative; the prefix causes the meaning to be the opposite of “blame,” as an “atheist” (a + theist) is a person who is not a the-ist and does not believe there is a God. Here, the idea then is the “shamelessness” [reaction against shame] or “sense of honor” that the friend in bed has. He thinks of his reputation in his community, which one in a small town must live with the rest of his life. He has an honor toward a neighbor and must keep this as a shining thing, or his dishonor will quickly be all over the village; if he fails he will be known for not helping a friend in need. So he gets up and gives because his image is worth protecting.

Still another reason for this view is that Luke 11:2 emphasizes God’s shining honor at the outset, saying “hallowed be Thy name.” His character is also the great emphasis at the close of the prayer verses (13). He, “much more than” human fathers, knows how to give what is good. Fourth, it is a far greater encouragement for prayer to think of the Father’s blameless character answering prayer than to dwell on our faithfulness to persist.

Aroused by his image of being shameless, the friend rises to answer with “as much as he [the one requesting] needs.” The “three loaves” is a normal meal in the culture at the time, and “three” also is a number of completeness, a supply that is full and adequate. The provision includes a loaf to set before the guest, a loaf to put at his own place, and an extra loaf to put the guest at ease because there is plenty. While the man is selfish in some ways and God is not like him, his basic honor to respond with good illustrates God very well (cf. vv. 8–13).

A summary on prayer (9–13). For much of this one can review the exposition of Matthew 7:7–11. Luke, like Matthew, has the “ask . . . seek . . . knock” motif and probably with the same emphasis that summons prayer based on God’s fatherly goodness. Jesus does in this case add to what was said in the Matthean situation with the analogy of a son asking for an egg and a father playing a cruel trick with a scorpion, unthinkable for most fathers.

Here, Jesus climaxes the prayer motivation with God giving “the Holy Spirit,” not “good gifts” as in Matthew 7. Jesus could use both in the different situations of ministry. Of all good gifts in prayer, the Holy Spirit is the source, the believer’s great benefactor in prayer according to God’s will (cf. Rom. 8:26–27). If one has Him, he has in the Spirit all the riches of God, whether power, guidance, gifts of ability for service, fruit He supplies, or any boon.

The request (1), sample of prayer (2–4), story of prayer (5–8) and summary on prayer (9–13) have these vital principles. First, the one who will be an example in prayer for God’s glory must be found faithful in it. Second, the disciple shows us the principle of respecting a person’s praying and waiting until it is finished to talk with him. Third, it is wise to seek tutoring in prayer from the One who models it the best. Today we have this help in the things the gospel accounts teach us.

Fourth, prayer as Jesus gives a pattern for it puts praise in glorifying God in prominence. Fifth, the friend in bed, although only human and evil (cf. 13) and unlike God in that he is unwilling at first, still rebounds to be like God in his zeal to show himself in a good light. If he does this, “how much more” God! Sixth, the friend who answers the request gives all that is needed, as God is adequate or even gives above all we ask or think (Eph. 3:20). Seventh, when a son asks a human father for what is good, the father usually gives it, God even more so with His sons.

Luke 11:27

Correcting a Misguided Focus

Jesus taught about prayer (1–13), then sbout His casting out demons and showing that God is His source (14–26). He has just issued this teaching when a woman in the crowd cries out to Him, touting His mother’s womb for bearing Him and her breasts for nursing Him (27).

It is time to correct values that can get so twisted (28). Jesus teaches what a proper sense of worth will promote as blessed. The focus will not be on His mother’s womb, but on God’s Word which is God’s source of truth. It will not tout His mother’s breasts as nursing Him, but belief in God’s Word that begets obedience to it. The woman who addresses Him needs to get her eyes on Him, not on His mother as blessed of God as she is (Luke 1:28). God is the One who blesses, and she is a recipient, highly blessed by Him.

A follow-up to this is His teaching that the generation at the time He is speaking is wicked, getting its attention on a sign it craves. The woman’s concentration, the focus of the people at large, should be on Him, the Son of Man. He Himself will be the sign by His resurrection, He being greater than Solomon in wisdom (31) and greater than Jonah in what He preaches (32).

Guidelines relevant to prayer derive from this woman’s utterance to the Lord. First, it is wise to focus on the Lord in a proper way rather than letting a flush of emotion incite one to spout off lightly. Diligence to know God’s Word aright can shape the one to speak to Him along the right lines and not need correction. People emulate the woman in saying many careless things to the Lord out of ignorance.

Second, the Lord’s graciousness in correcting what one says to Him, if the person will hear, gives new opportunity. Third, wise prayer can be shaped by giving a true place to hearing God’s Word and obeying what one learns.

Luke 12:13

A Petition of Greed

One among a crowd clamors for Jesus to meet his need, and Jesus in reply discerns an overcast of greed as to the request. If so, the petitioner asks amiss, motivated to consume the benefit on his pleasures (cf. James 4:3).

The Appeal of Greed (13)

What the party seeks is that Jesus will use His clout as a Teacher to arbitrate in a dispute. The asker desires that He assert pressure on his brother to divide possessions of a family inheritance with him. Nothing in the proposal points to sensitivity to what Jesus sees as best, His will for what He does. All is skewed to manipulate Jesus to get what the asker’s will wants to grasp.

The Answer to Greed (14–34)

Jesus responds with three emphases.

The challenge to the asker (14). As so often, the Lord uses a question. He replies to the petitioner as “to him,” a “man,” and asks about doing things by lawful channels. He is elsewhere sensitive to render to Caesar the things that are Caesar’s and to God the things that are God’s. Here, by the same principle He inquires “Who appointed Me a judge or arbiter over you?” He has not been designated by due procedure of authority to fulfill that particular role. He will not cut in on someone else’s duty.

The caution about greed (15–21). Two phases voice the warning.

(1) First, the caution is in a precept. Jesus issues a principle of disciplined watchfulness to keep free from every expression that greed can take. This suggests that covetousness was at work in the man. The reasoning to exercise such a guard is truth. Life, even with an abundance that affords security, does not have its essence in possessing things. It rather is a matter of having life, eternal life; it relates to being rich toward God (21), seeking His kingdom (31), and relying on His provision that puts the life at rest (22–31).

(2) Second, the caution is in a parable (16–21). Jesus’ story tells of a rich man who wanted still more. He planned to build larger barns to store his crops and to count on the easier life his possessions would guarantee. He imagined he was safe for years. But in one night he had to reckon with a Person on whom security depended, not possessions. God took his life, and he lost everything.

Jesus urges the point to help people get a grip on greed (21). This is the way it is with a person who heaps up riches to serve himself, and is not rich in acknowledging God’s place in the scheme of things.

The confidence possible in God (22–34). In contrast to putting all dependence on earthly riches, rest of spirit from anxiety is in trusting God. He arrays the grass, though it is far from being as important as people; He surely will provide for those who trust Him as their Father. As their focus is not on temporal riches but on seeking what is most important to Him, His kingdom, He will provide all they need (31). Their “little faith” (28), their “fear” (32), can be replaced by confidence that the Father will not fail in giving the value of greatest security, the kingdom.

Instead of accumulating only to cater to self, the trusting can give to others. Then they cannot lose what they heaped up as the rich farmer did; “an unfailing treasure in heaven” awaits them (33). What is a sure treasure securing the future is also a living hope now; for where one’s treasure is, so is his heart (34).

The request of greed and Jesus’ answer provides principles for petitioning God. First, we need to avoid using the Lord as a “grab bag” to serve whatever suits our convenience. Pray sensitive to His will and His values, not to indulge ambitions turned to serving up what one’s covetous will craves. Second, what we feel prompted to get, we need to appraise in the light of lasting values, not just our “want priorities” engrossed only with temporal advantage. We can be in for a rude awakening.

Third, rather than asking to stock our greeds to assure security, we should go to God about concerns on His own heart that He can distill into ours. Quite frankly, how important do we rate God Himself in what is significant in our prayers? How crucial is His kingdom? What place does trust in Him for all our tomorrows really gain in our plans, our projects, our sense of heart rest? Suppose we go on the way we are going, will it end in utter loss as it did for the farmer, or in being given the kingdom? The difference is huge, and a very sobering issue to settle as part of a prayer life atuned to Christ’s scale of values.

Luke 12:41

A Request Seeking Clarification

Quite in contrast to the request stemming from greed, Peter now puts a question to Jesus, asking for help to interpret His Word. It occurs to the disciple as Jesus is emphasizing carefulness about preparing for life beyond temporal concerns. The questioner back in verse 13 did not appear to bother with that, nor did the rich man bent on piling up more for the time being.

Carefulness to Be Prepared (35–40)

Jesus is pressing hearers to be truly ready for His return. He employs a parable to give an analogy of being prepared. Be like men waiting for their master to return; if alert for his appearance at the door, they will be ready for his presence. He, finding them prepared, will serve them at a feast. Similarly, the Son of Man is to come when people would not expect it, as suddenly as a thief appears. A sensible head of a house, if aware of the time the thief might show up, gets set to assure protection. Likewise Christ wants people to be ready for His coming.

Curiosity about the Parable (41)

Peter’s words to the Lord reveal his need for clarity. He is not sure whether Jesus’ parable about being prepared applied to “us” (the disciples) or to everyone.

Counsel to Answer Perplexity (42–48)

Jesus’ answer is that the truth applies not to everybody indiscriminately, but to anyone who is a faithful and sensible steward. He means one who has a true relationship with the master; “master” is mentioned five times as a definite emphasis.

Faithfulness and its reward. One Christ finds “doing” as pleases Him (43) will be “blessed,” a word Jesus has used of true believers characterized by values preparing them for His kingdom (Matt. 5:3–12; Luke 6:20–23). How the servant is to be “blessed” is made vivid. The Master, Christ, “will put him in charge of all his possessions” (44). Reward is envisioned as involving a higher capacity of service to Christ (cf. Rev. 22:3). Suppose a person is delighted in serving the Lord as a very great joy in life. If so, even more fulfilling, more worshipful service in the future would be the greatest celebration.

In sharp contrast, a second possibility entails a “servant” who is unfaithful, and his retribution.

Unfaithfulness and its retribution. Jesus’ thought turns drastically with the “but” and the “if ” in verse 45. He is not talking of the same servant as before, just supposing a so-called servant falls away from faithfulness to unfaithfulness. He is fixing His thought at the moment on “that slave” in His vision. Here this is a merely professing servant. His actions reveal that the summary of his life is serving his own interests, not the will of God as is a overall trend of a genuine believer (Matt. 7:21; 12:46–50; 1 John 2:17). Also, those truly saved remain saved all the way (John 6:37–41; 10:27;-29). In addition, “that slave” is defined by his lifestyle. Jesus conceived as “Blessed” only the person who hears the Word of God and obeys it (Luke 11:28), as James would agree that faith without works is dead (James 2:14–26) and genuine faith has its works in God’s will. The unfaithful “slave” has no sense of heart preparedness to answer honorably to the Lord. Rather, he acts in cruelty to others, and has a fling in a life pattern of drunkenness (Luke 11:45). He does not do the will of Christ (47; cf. 1 John 2:17).

In Jesus’ parables, the “son” in the temporal story does not always represent a saved person (Matt. 21:28–32; cf. 8:12; Luke 15:11–32). Likewise a “servant” in the story does not necessarily represent a servant who is saved in the spiritual realm. The so-called servant in Luke 11 is consigned to the destiny of “unbelievers” (46), so that is apparently where he really fits. Punishment pictured by “cut him in pieces” and “many lashes” or “few” does not relate realistically to a saved person (cf. Rom. 8:1; Heb. 10:10–14).

As God will give gradations of special reward to believers (Luke 19:11–27; 1 Cor. 3:8), here degrees of retribution vary with unbelievers.

Peter’s question has gained an answer. The passage furnishes principles cogent for prayer. First, living alertly keyed to please the Lord at His coming is a vital part of a watchful life shaped in prayer. Second, asking for light on the Word (41; cf. Ps. 119:18) is the kind of thing that believers ought to repeat often and sincerely when they speak to the Lord.

Luke 13:1

Words Telling the Lord

Unidentified speakers simply mention a news item to Jesus. Though they do not directly attempt prayer, they do what is similar to it in speaking to Him.

The Report to Jesus

News of a recent atrocity is on the reporters’ lips in this incident in Judea following events of Luke 10–12. The headline story they convey to the Lord is about Galileans whose blood was spilled when they offered sacrifices under Pilate’s governing of Judea. We have no data about this tragedy from sources outside the Bible, yet in His day Jesus was already aware of it.

To inform the Lord as here is in principle much like cases when people recount all kinds of things to God in prayer. They affirm to Him the state of the weather, their aches, news they heard, the evil they know about, on and on. Their talk with Him may consist only of such “news,” or be just one part of their prayer which also blends several other aspects too—praise, confession, petition, intercession, questioning, pledges, and so on.

The Reply of Jesus about Repentance (2–9)

Answering, the Teacher moves in two steps.

The danger without repentance (2–5). Memory of death is opportune for Jesus to speak of others. For these, though spared death in the incident, will some day die. Those of Israel who do not repent in response to Jesus’ message (Matt. 4:17) are marked to perish. This can occur physically as victims of Roman violence (cf. Matt. 22:7; 24:1–2) or in some other way, and in spiritual death after the present life (John 5:24).

Trading “news,” Jesus mentions a similar case. It too is known only from Luke’s record. The tower in Siloam fell, crushing eighteen to death. These as well were not worse sinners than other Jerusalem citizens, who did not die in this episode. For the second time Jesus warns that “unless you repent, you will all likewise perish.” Inevitably, this is coming (cf. Heb. 9:27).

The depiction of the danger (6–9). A parable in this case is Jesus’ device to press home Israel’s need to repent. A man approaches his fig tree looking for fruit, finds none, and is incensed. Three years pass with no fruit. This brings the man to command cutting down the tree. The plant is not only void of fruit but uses up the soil where it is, where some other plant could grow. The attendant begs sparing the tree this year too; if even further, special efforts do not result in fruit, let the tree be chopped down.

It is highly relevant that the story pictures the very ones whom Jesus is summoning to repentance that reflects its fruit, Israelites. Already His ministry has been rather lengthy to reach them, and though He waits even longer His judgment soon must come. He then will remove Israel’s opportunity to be the fruit-bearing people and give the privilege to a nation showing the fruit for which He looks (Matt. 21:43; cf. 1 Pet. 2:9–10). In Israel’s stumbling during the upcoming era, Jews and Gentiles in the church as a new “nation” will believe and bear fruit (cf. Rom. 11:11).

Principles meaningful in prayer flow out of this. Mentioning an incident to the Lord can meet His answer in His Word stressing the need to repent and bear fruit. In varying ways, all who mouth things before the Lord can, if willing, permit His Word to guide them to heart oneness with Him. The principle applies to the unsaved who sometimes can so readily utter things to Him (as in the case here, primarily). And believers can in the same spirit seek forgiveness that they too need (Matt. 6:12a).

Second, indifference toward getting right with the Lord may have gone on for a time, yet He gives people even more opportunity to turn from sin to Him. So the better words to Him would be not just to tell Him a bit of news but to turn because of His “good news.”

Luke 13:13

Glorifying God for a Kindness

Still in Judea, Jesus heals a woman who glorifies Him. She is in contrast to a religious leader who condemns Him for performing the act on the Sabbath. The woman’s speech is in essence prayer in praise.

The Receiving of the Woman (10–13a)

An evil spirit had afflicted the woman with a drastic stoop that brought her face down to her waist. She has been a victim of the demon for eighteen years. We are not told if she petitions Jesus to heal her, only of His spotting her, inviting her to come to Him, and proclaiming that He sets her free. With this, He places His hands on her as a gesture of identification.

The Responding of the Woman (13b)

She makes two responses, first to straighten to full height as God made her erect and then to speak, giving glory to God. Her prayer honors her Healer by exalting Him for His excellency and compassion. Glorifying God by jubilant utterances of His worth and kindness is a common phrase as people magnify Him in Jesus’ ministry. Sometimes an individual lauds Him, in other cases a group. The motivation is to express gratitude and to recognize the worthiness responsible for benefits. It also is to identify in faith the source of Jesus’ words and miracles and so to show receptivity to Him as associated with God. In some hearts it can even go so far as belief in Him as the Messiah/King/God.

The Reasoning against Jesus (14–17)

The attack of a leader. A stark contrast to the woman’s response is the speech of the synagogue official. Luke does not record his identity, only his indignation. The leader draws his religious garments about him, rebuking Jesus for healing on the Sabbath and the woman for coming then, not on one of the other six days for work. The Israelite indifference to repentance and its fruit in verses 6–9 has a vivid example.

The answer of the Lord. His spiritual appraisal of the religionist and those like him is “You hypocrites!” He reasons from the value of humans above animals. Those who strain to be exact on the letter of the law withhold acts of great mercy to people on the Sabbath. Yet they take their ox or donkey to a drink! Legalistic minds incredibly labor under self-imposed blindness toward helping a person Satan has bound for eighteen years. A day becomes more sacred than a deliverance, a deed, or a fruit of compassion that Jesus looks to see (7, 9).

His humiliated enemies are driven back by valid logic. But many are celebrating His merciful works. He seizes the situation flowing from His miracle, the praise and His own reasoning to picture what His kingdom is like. To those who repent (3, 5) and receive it, His kingdom is like two things. It is like a tiny mustard seed that grows into something very much greater, a tree. As the tree provides benefits that benefit birds, the kingdom extends blessings to those drawn to it. The birds picture people (Ezek. 17:23; 31:6; Dan. 4:12). Second, the kingdom is like leaven. As leaven permeates dough to impart an enhancing, wholesome effect in daily bread, God’s kingdom elements will work their benefit. Success for God’s kingdom interests is sure. This is portrayed both in the outward sense (seed/tree) and also the inward (leaven).

Lessons fitted to prayer appear amid repentance, fruit, a healing kindness, praise, patient reasoning, and the kingdom’s move toward success. First, prayer in praise is one beautiful example of the fruit Jesus prizes (cf. Heb. 13:15). Second, wondering what to pray about can have its remedy in words glorifying God for what He has done. Can we ever come to the end of reasons to magnify Him?

Third, prayer that honors the Lord is a part of a genuine relationship with Him. This is in bold contrast to simply pacing oneself through sterile motions of godliness. Here a lay woman is a true “daughter of Abraham” by faith (cf. Gal. 3:29; 1 Pet. 3:6), yet a man who is renowned for religion is not a genuine son at all (Matt. 8:12; Luke 13:28). Fourth, those who praise God in real faith can know the comfort of finding a place in a kingdom sure to triumph (12:31–32; 13:19).

Luke 13:31

Words to Protect the Lord

Certain Pharisees warn Jesus to escape from Herod’s design to kill Him. Jesus responds not by retreating but by advancing.

The Caution about Danger (31)

The message. Words express peril that Herod plots against Jesus if He lingers in Judea west of the Jordan, or Perea. The region is part of Herod’s jurisdiction. Prayer is at times like this when speakers want to advise God, as if He needs their protection or as though He needs to go a certain direction to have things work. How much coaching people spin off their lips to God, as if they know better than He what is good for Him. A healthy antidote can be God’s comments to one of His servants long ago (Job 38–39; cf. Isa. 40:12–14).

Prayer coaxes, “Lord, work in this way and all will be okay.” Or “Lord, if you really want people to receive you and not oppose you, this is what you can do.” Or “Lord, let me marry this man, and I will change him.” Or “Lord, the way you are going, allowing trials, disasters, and other things that bring heartache to people, is not the way I would do things.” A thousand prayers for God to fix things pour from people who may not even really know His salvation or even from friends who do not let God’s Word shape their prayers.

The motive. Luke does not clarify or even hint at the angle the Pharisees had in mind. We may suppose it to be from Pharisees who were more open to Jesus’ message than Pharisees seen so often at work to stop Jesus. It is more probable, in view of frequent Pharisaic tricks, that these want to “help” Jesus along the line of helping their own case. An analogy is in enemies trying to entice Nehemiah to come down from building Jerusalem’s wall and go away to a parley. That would stop the work. In Jesus’ case, the enemies’ scare tactics would shoo Him out of their area, be rid of Him and His influence on those who are open to His ministry (cf. 13, 16–17).

The Commitment in Danger (32–35)

Jesus answers the scare ploy with a message the Pharisees can convey to Herod. He persists in working miracles and is bound for Jerusalem even though He faces the peril of death. Then He utters words for the people of Jerusalem. These words embrace six things related to the people at the Jewish capital, in a sense representing all of Israel (“your children”).

These are the six facets. Jesus denounces Jerusalem, that is the people who reject those who herald God’s Word; shows his desire to regather this people to work their true rescue, as a hen gathers her chicks to protection under her wings; states their denial of His offer as their Messiah/King/God; describes their desolation by judgment that results from their rejection, as shown in the Romans’ A.D. 70 destruction of the city and temple and the difficulty through centuries (cf. Dan. 9:25–27); the delay before He will assert His Kingly rule (“you will not see Me until . . .”); and their future delight in His kingdom time at His second coming, when they say “Blessed is He . . .” (Ps. 118:26).

Words voiced to the Lord similar to the words people speak to God in prayer form a nucleus for prayer principles. First, whatever the Pharisees’ ambition in urging this information on Jesus, we need to be wise in words we tell God and the motives that drive these. Second, it is right to let God’s Word inform us of what is fitting to tell God, in line with His own plan, not our schemes or ignorance. We now know far more of the whole divine plan than Jesus’ friends or enemies had light as yet to see back then, and can pray with the help of more revelation that we now have to absorb diligently. Jesus came to die; He was committed all the way; and God will work out His plan, proving that what He does is better than men’s whims. So is God’s will certain to triumph today, even if some pray trying to sway Him, under a kind of conceit that Job displayed, that they are skilled in wiser ways to work matters than ways He has in store.

Luke 14:15

Speaking to the Lord of a Blessed Future

A man at a Sabbath meal where Jesus was a guest acclaims to Jesus the blessed estate of all who will share in His kingdom. Such words are along the line of valid expectations fitting for prayer today. The context gets a reader set for the words.

The Prelude (1–14)

Jesus accepts a Pharisaic leader’s hospitality at a Sabbath meal. There He is, as so often, under close scrutiny by His enemies, who watch like preying animals for an opening to make Him their victim. He heals a man of dropsy, and defends healing on the Sabbath as His hearers rescue an animal in peril on this day. He also tells a parable pointing out taking a humble place at a wedding feast and leaving decisions about places of honor to the host. His theme, humility that leads to being exalted, is also clear in His counsel about inviting guests to a meal. His focus is not on attracting guests to further a scheme to win reward they can give in return, but helping those not able to offer any plum. One’s trust should be in God to bless (repay) when He resurrects the just. He should not be kind to others in a ploy to manipulate them so as to secure some selfish advantage.

The thought of future blessedness elicits the man’s words to Jesus about being blessed.

The Perception (15)

Hearing Jesus, another guest exalts the blessed estate of anyone who will eat bread (have fellowship with God and His people) in the kingdom of God. He is right. Jesus does not need to correct him as He did a woman earlier (11:27). But He seizes the sentiment as a springboard in view of a danger. Some can foolishly miss such blessedness by acting to serve self, not God. They can do this by excusing themselves as having other things they prize as more important now.

The Parable (16–24)

Jesus is simple and vivid. A man of means plans a big dinner. Such a grand gathering is an apt picture of the celebration God is planning in His kingdom. Here the host, like God, invites many. When the time comes, the man sends a servant to inform the invited that all is at last ready. The servant meets with various excuses, for example three. One potential guest has bought land and needs to go look at it, which he had time to do before he closed the deal. Another has bought oxen he must try out, but he could have responsibly had some knowledge about their ability already. He also could secure this later at a time that would not offend the host. Still another man has married, a very insincere excuse since he could bring his bride to a delightful dinner and still enjoy life with her at other times too.

Receiving the excuses, the host sends his servant again, this time to widen the invitation to any who will respond. He urges the servant to “compel them to come in,” an apt phrasing to depict earnestly calling people with God’s kingdom message. And he adds, “that my house may be filled,” again fitting since God will be successful despite rejecters in populating His kingdom with those who receive. By contrast, none who refused will be admitted into the kingdom (cf. vv. 23–30). As to a principle for prayer, the man’s perception in speaking of blessedness has a good lesson. Whatever the state of heart prompting this man’s outburst, the true believer can saturate his prayers with jubilation at what God has promised (cf. 1 Cor. 2:9). He can pray affirming this, as the man does here. He can even go beyond this, offering praise/thanks, petition for greater strength to be fervent in appreciating God’s provision. He can even intercede for others to receive the kingdom invitation, and question God with respect to further light His Word can teach about the hope.

Luke 15:18–19

A Prodigal’s Prayer

Prayer is not in the story, that is, in the parable by itself. Jesus fashions a mere temporal situation of everyday life into an illustration. But prayer can be a part of the similarity Jesus wants hearers to see once they follow the analogy over into the spiritual realm. The prodigal here is only a character in a parable. Yet what he says to his father prepares hearers to perceive what a sinner says in prayer to God the Father.

The Context for the Prayer (1–10)

A problem of critics (1–2). Jesus is still in Perea west of the Jordan since the time of John 10:40–42 and as Luke records movements since his words in 13:22. Men who make their living gouging Jewish countrymen to collect taxes for Rome and those who in general have sold out to a sinful life are listening to Jesus. Pharisees and scribal scholars of the Law are grumbling their complaints that Jesus welcomes people they judge as flouting the righteous Law. Jesus even seems to put His approval on the Law-breakers by eating with them.

The incensed critics would hold the despised off at a distance, Jesus lets them draw near; the accusers would hold them in disdain, Jesus delights that they come; the enemies reject the sinners as scum, but Jesus shows them love and reaches out caringly to bring them to Himself.

The parables of the Christ (3ff.). Three stories with their pictures contrast Jesus’ spirit toward sinners with the stance of the critics. These focus on a lost sheep, a lost coin, and a lost son. The three unite to form one overall answer to the problem of verse 2, and the theme of the first two sets the stage for the third, in which the prodigal comes to the Father.

First, a man with one of a hundred sheep lost goes out to retrieve the one, finds it, takes it home, rejoices, and has others rejoicing with him. This is an analogy of the person who is spiritually lost needing salvation, God’s going out to save him or her, His finding the person in desperate plight, His receiving love, His rejoicing because what He values is saved, and the joy in heaven of others celebrating the recovery of the lost.

Second, a woman is the main character, so two parables have a man carrying out the recovery, but this one a woman. This is probably because it was normal for a man to shepherd sheep and be the leader with regard to sons. It is also a gesture of Jesus that He is interested in His feminine listeners too. But it also was normal in Jewish custom for a woman to have her primary focus inside the home.

This woman has lost one of ten coins. This disrupts her life as she considers the value. So she focuses a lamp’s light to show up dark places and keeps at her search until she has the coin in hand. Recovering what is of worth fills her and others with joy. Jesus says again that joy in the parable pictures joy in the presence of God’s angels when one sinner repents.

By now Jesus’ hearers, even the critics, have been prepared for a parable that will drive home with the strongest appeal the great lessons. These are people’s lostness, God’s valuing them, His seeking them (Luke 19:10), His retrieving them, His joy in salvaging what is so precious, and the joy of any who agree with God. The third parable develops the themes most fully. Here things focus more fully on people as in verses 1–2. A person is more valuable than a sheep or a coin, also a father’s acceptance points so clearly to God and salvation.

The Crisis Far from the Father (11–17)

Matters move quickly to prayer.

A man’s younger son asks the father for his share of the estate. In the custom, such a request before the father died was tantamount to wishing him dead, a devaluation, an insult, a heartbreak. A father could divide his holdings early but retain his own upkeep while living.

It was not long before the younger son departed. He went astray (cf. Isa. 53:6), wasting what he had been given on a self-pleasing “fling.” Being in a far-of place, away from home, broke and desperate, he was reduced to an indignity. He took work as a swine feeder and barely eked out an existence eating the seed fed to the hogs. A longing to find what satisfied screamed within his being that he should go to the best source.

His petition to his father illustrates the essence of a sinner’s plea to God for salvation. Several factors come into a composite, which soon issues in simple prayer.

(1) He senses his emptiness (v. 17). (2) He realizes who can meet his needs (v. 17). (3) He is stirred to seek what can give hope, “I will get up and go to my father . . .” (v. 18). God’s Word elsewhere clarifies that the Father draws the person (John 6:44, 65), and the Spirit convicts of sin, righteousness and judgment (John 16:8–11), even gives rebirth (John 3:1–7).

(4) He experiences the prompting of a prayer, “I . . . will say to him, ‘Father, I have sinned against heaven, and in your sight’” (v. 18). The prayer acknowledges that sin is an outrage laid dark against what is glorious in heaven, the real values (cf. Rom. 3:23). It also sees the sin as in God’s sight. It is at its root an offense against Him. It is also a sin against oneself, and a violation of others, as here the son had failed his older brother in not helping him take care of the estate. But sin is finally against God (Ps. 51:4–5); sinners come short of the glory of God (Rom. 3:23).

(5) He scores himself not only as having made himself a scandal to heaven and wronged God. He is not worthy to be called a son. If he gains acceptance, it can only be because of love, compassion and grace and not on any merits a person may fancy can avail (cf. Eph. 2:8–9; Titus 3:5).

(6) That the son in the temporal illustration was already a “son” is not to suggest that in the spiritual analogy this detail is strictly carried over, that is, he is saved, just carnal. As in another of Jesus’ parables (Matt. 21:28–32), two sons in the story both represent people who in the spiritual realm are unsaved. There the one son stands for the chief priests and elders whom Jesus is answering (23–27, 31). The other son pictures tax-collectors and harlots who respond in faith to Jesus and get into the kingdom (31–32). In Luke, similarly, the two sons are in a flow of thought contrasting experts of religion (unsaved) and tax-collectors and sinners (unsaved), yet both kinds need to be saved.

(7) The prodigal does not find every facet of his prepared speech necessary when he meets the one who receives him. He has it all figured out on his own terms. He proposes a deal with the father, “make me as one of your hired men.” But when the father receives him, these words fall out of the picture, irrelevant. Even when the one coming in repentance puts all his focus on his unworthiness, the reply he gets is all filled with acceptance. He is blessed, not on the basis of deserving it by his works but in accord with a heart that wills to be generous (22; cf. Matt. 20:15; Titus 3:5).

The follow-through in theme is obvious. The shepherd is resolutely committed to retrieving the lost sheet, and the woman to retrieving the lost coin. Taking the pattern of emphasis forward consistently, action by the father shows that he wants the resolution more than the lost prodigal does!

His Compassion from the Father (22–32)

The father, whose attitude pictures God’s, shows overwhelming readiness to receive the wanderer. Several details depict this.

(1) He sees the prodigal coming; he is watching. So God sees the sinner, even earlier than the shepherd who seeks sees what is lost and earlier than the woman who searches spots the object she values. (2) He feels compassion. God sees, yet cares so much more (John 3:16), seeing us while we are yet sinners (Rom. 5:8).

(3) He runs, showing his deep passion to see the wanderer recovered, see him come home! Someone once used as an outline of Luke 15, “Sick of Home,” “Homesick,” and “Home.” (4) The father “fell on his neck,” a graphic touch portraying embrace, a welcoming that pillows the head on the returning prodigal’s shoulder and binds him as dear. It is a powerful dramatizing of acceptance.

(5) He “kissed him over and over,” the literal idea. Another moving account of receptive generosity is conveyed in this emotional feeling. Who can ever be able to grasp the greatness of the love of God, of how He feels about those who come? (6) He graciously hears the vagabond’s words, which may be broken by heaving sobs, erupting from heart-rending earnestness. God does hear prayer at the first, at the last, and all along the way. He notes the acknowledging of sin, the confession that the offense has been against Him, and the admission that one is all unworthiness. This is true, and God does not ignore it; in fact He gives His own Son to deal with it (John 3:16; Eph. 1:7). By the provision through Christ, the prayer of contrition can avail to gain God’s forgiveness.

(7) He gives so much to the repentant one. He has granted His attention, His haste to meet him, His embrace, and His kiss. Yet how like God, who cannot do too much. Even more keeps coming from His rich grace (Eph. 2:4–6).

Here the father answers with “the best robe,” clothing the one loved with the finest he has. So does God, giving the robe of righteousness (Isa. 61:10; Rev. 7:14) in place of the sinner’s own righteousness, which in its unacceptable nature is like a filthy garment (Isa. 64:6). Second, the father gives the person he accepts a ring, a token of identification, of family signature. God reckons the repentant sinner His “son” and gives him the Holy Spirit as His guarantee, His seal that He will fulfill the salvation all the way (Eph. 1:13–14; 4:30).

Third, the father puts sandals on the returned one’s feet, so that he can walk in them. Similarly the heavenly Father outfits the believer’s feet with the “gospel of peace,” so that he may live realizing both objective peace with God and subjective peace in practical living (Eph. 6:15; Phil. 4:7). That is not all. The father provides a fat calf for a celebration of feasting, a full provision that satisfies hunger. God likewise furnishes the finest of spiritual flood that the repentant can rejoice in at any time. The believer need never again hunger nor thirst (John 6:35; cf. Jer. 15:16).

(8) The father tells the son he was dead and has come to life. The prodigal was “dead” to the father’s presence, heartbeat, and interests, but is at last alive (24, 32). As an analogy, the unsaved sinner before God is dead in sin, not having eternal life, and is bent on his sinful pursuit and selfish will (1 Pet. 4:2–3). But those who were dead in sin God has made alive in Christ, and the lost has been found (Eph. 2:1; Rom. 6:1–10).

The older brother, like the son who remained out of harmony with the father in Matt. 21:28–32, probably represents the unsaved who feel sufficient in their own righteousness (Rom. 10:3). This fits very well in that the two kinds of people Jesus deals with at the outset (Luke 15:1–2) are the two which he relevantly illustrates in His picture. These are the prodigal and the older brother. Both signify the unsaved. One comes, repentant, and God receives him; another keeps himself at a distance, not submitting to His love, as many scribes and Pharisees would not yield.

Prayer is right at the dramatic high-point of the chapter. It suggests principles in approaching God. First, God wants the unsaved person to make a deliberate move to Him, and He will hear him or her. Second, an unsaved sinner (or even a believer still failing in sin) needs to acknowledge guilt and receive God’s grace. Third, we can pray rightly that we are not worthy to be God’s sons, yet God in grace comes to deem us “worthy” as we put our trust in Him and are enabled by grace (Eph. 2:8; 4:1; Col. 1:10; 1 Thes. 2:12).

Fourth, as a sinner’s prayer in coming to God leads into God’s generous bounty (22–23), his prayers ever after that also can tap into riches (Eph. 1:15–23; 3:14–21). Fifth, how much better is a prayer of capitulation to God, which the prodigal voiced, than words of self-congratulation in feeling no need of grace (29).

Luke 17:1–10

Prayer for More Faith

Jesus warns His disciples that temptations will occur, causing believers to be offended and stumble. This leads to the disciples’ petition for added faith (5) and to Jesus’ parable (7–10) that ends with His suggested prayer affirming humble servanthood. Four other utterances to the Lord in Luke 17 are the lepers’ petition (13), one leper’s thanksgiving (15–16), the Pharisees’ question (20), and the disciples’ question (37).

The scenario of temptations, sin, forgiveness, faith to do this, and humility as servants is now vivid before us.

The Problem of Dealing with Sin (1–4)

Jesus refers to stumbling-blocks erected by the unsaved. Then He spotlights offenses that are a danger even for true believers.

Offenses by the unsaved (1–2). The warning certifies the coming occurrence of situations in which people do grievous damage to others. Jesus’ pronouncement of “woe” on an instigator of such hurt suggests a lack of salvation and liability to retribution (cf. 12:47–50; Matt. 18:6–9). Jesus’ utterance in effect summons God’s moral will in judgment that is just in such a case. The judgment spiritually will be more hopeless than a temporal pnnishment when flung headlong to sink in the sea weighted by a millstone.

Offenses by the saved (3–4). A run at life that is the very opposite of being a stumbling-block should be a keynote of the saved.

(1) The counsel when one sins. Careful guard is urgent to deal with a brother’s sin in two ways. First, confrontation about the sin is right, even in steps of this with prayer (Matt. 18:15–20). Here Jesus says “rebuke him,” for one does not accomodate the sin but abhors it. Second, conciliation is a step as the sinning believer repents (4), showing forgiveness. This follows God’s way. He forgives (Matt. 18:21–35), for He is loving and faithful and just to forgive (Luke 15:17–24; 1 John 1:9).

(2) The completeness in forgiving. Jesus says that if the offender has sinned against a person seven times a day and returns repenting, God’s will is “you shall forgive him.” Jesus enlarges on this in the Matthew 18 account, seventy times or else the meaning may be seventy times seven (cf. the Matt. exposition). Seven even in cases when it is literal is a frequent number used to focus on completeness, as in creation and rest (Gen. 1), Peter’s question suggesting forgiving seven times (Matt. 18), seven churches (Rev. 1–3), and so on.

The Prayer in Desiring Sufficiency (5–6)

One thought occurs immediately to the disciples. It requires faith to rise to such treatment of others. Without faith, it can be so natural to feel animosity and resentful hardness that sets one off at a distance after a wrong. To live up to Jesus’ high standards, they desire increased faith.

The entreaty for faith. To live up to the Lord’s ideal, the disciples petition Him increase their faith. They are confident that they have faith, not that the measure of it that they have is up to meeting the tests.

The explanation about faith. Jesus answers the request, which is so much like some prayer today, in two coordinated steps.

(1) The smallness God can work with. Faith can be tiny, as a grain of mustard seed, yet be real. Jesus uses this seed several times in illustrations of smallness (Matt. 13:33; 17:20). In the culture of Jewry then, known popularly at that time, the mustard seed was the smallest garden seed, proverbial for being but a tiny speck. Today we know that the orchid seed is even smaller. Faith however small has dynamic potential for what can issue from it. The disciples’ great need is not so much adding to the faith, though that is a real part of growth (1 Thes. 1:3; 2 Thes. 1:3), but acting in the faith they have at a given time. They can go on and grow from there.

(2) The success that God can work through faith. Even with small faith, a disciple can see amazing things happen. Jesus illustrates by a sycamore tree, much larger than the small seed, which God uproots and removes in response to faith that asserts (cf. “you would say”) what God as the object of faith can do. Two horticultural images combine. As the seed illustrates man’s small faith, the tree being moved pictures God’s great accomplishment that can act when faith is present.

Principles relevant for prayer are provocative. First, we may ask God in prayer (Luke 11:9–13) for growth in our faith. As we do, other Scripture shows that we need to submit to His various means of developing the muscles of faith. Among these are hearing His Word (Rom. 10:17) and facing trials with the focus on God’s will and power (Rom. 5:3–5; 2 Thes. 1:4). Second, it is also crucial to point prayer not just to added faith, but to activation of faith we have. We should boldly lay hold of opportunities God puts before us. Greater faith comes with this exercise.

Luke 17:7–10

Prayer in Humble Unworthiness

This parable of Jesus crystallizes in three phases.

The Connection with Faith

The parable now carries the thought on from forgiveness, prayer for faith, and the potential that faith grasps. In faith one find God, and the path to do great things, “but” (7) not great things to promote self, only things in a servant drive to please the Lord.

The Core of the Parable

It is natural for any one who has a servant to think of the servant as answerable for service. A man whose servant trudges in from a day’s labor behind a plow or shepherding sheep does not normally cater to the servant as if he is foremost. In the usual scenario he expects the servant to go on acting the role of a servant, even when the servant prepares and serves him his meal. At the time that is fitting for this, however, the servant also receives his rest from the day and his own meal.

The Concept of the Parable

Jesus presses His point home with “So you too. . . .” Even when God’s servants have done all that they see is their duty to Him as His servants, they never are to think they have amassed merits that put themselves in charge and turn the master into their servant. He does not owe them. Quite to the contrary, the appropriate ongoing spirit of servants is, “we are unworthy servants.” This is not a confession that they are worthless, for they have been useful all the day. The master does not downgrade their labor here. Rather the idea is that they have no worthiness in their performance or in themselves heaping merit in God’s eyes to obligate Him. His estimate of them would need to arise out of His grace that is generous, and not out of their putting Him in their debt.

The fitting confession adds, “we have done only that which we ought to have done.” As God is the Lord they serve, and they always servants, service is always due Him. They never fill up this obligation and break out into a realm in which any further works are extra, going beyond being servants and placing God in obligation to what they deserve.

This is not incompatible with special reward that God out of generosity wants to give, distinguishing His servants even for future higher service as He wills (Luke 19:11–27). This is as grace enables them, and as His equity appraises is feasible according to their varying labor and the gradations in capacity that He deems fitting to each one (1 Cor. 3:8). But reward is never due them at any point strictly on a basis of merit that puts God in a bind to pay as if they earned this. A tie-in of the thought in the Luke 17 flow of verses is natural. The right attitude is not to hurt others, but to be God’s servants seeking what works to their good (1–2). Servant living can surface even in rebuking a brother to help him get right for God’s sake and his own good (3–4). This is an outflow of faith that works through love (cf. Gal. 5:6), and we never totally complete our own obligation to love others (Rom. 13:8). So it is as faith is a key here, it is fitting to hunger for increased faith (5). Faith in God has great potential for servants to effect great things in love that please Him and bless people. But the faith of a believer who is on “guard” (3a) is to follow the discipline of a servant heart that seeks not to exalt self but carry out the servant expressions that God commands.

Prayer occurs in the petition that Jesus will give faith (5) and in fulfilling the affirmation Jesus counsels for unworthy servants to say (10). The principles that impact prayer are obvious. First, prayer can plead for a growth in faith to be a good testimony to others, as in showing them the obedient way and forgiving the repentant. Second, those who pray can feel a strong impetus by meditating on the great things God is able to do through their faith (cf. John 14:12). Third, praying for enhanced faith that can foster blessing is in Jesus’ will a servant pursuit. It is a passion to please God, not a plan to promote self.

Luke 17:11–19

Remembering to Thank God

On His way toward Jerusalem, where He is to accomplish redemption, Jesus heals ten lepers. Only one comes back to pour out his thanks.

The Restoration of Then Lepers (11–14)

Their asking. The ten cry, or shout out (13), keeping the distance laws of leprosy mandated to keep themselves separate from others.They are desperate to seize Jesus’ cleansing help. He faces them in the strip of territory as a traveler moves from Galilee southward to enter Samaria. Their appeal is to “Jesus, Master,” the latter showing respect as they are the only ones besides the disciples who ever address Him by this honored title. What they ask is, “have mercy on us!”

The petition assumes several things. Some news of the kinds of things the miracle worker has been doing have reached them. That ten band together in the request suggests some previous discussion of what might be possible and a daring bid to venture this appeal. It is clear that the lepers approach Jesus on one basis alone, that if He does anything for them it will be a display of mercy.

His answer. Luke tells of two things that occur.

(1) The Lord’s command to show the priests. Jesus specifies “priests,” since ten men giving an account of healing might require the attention of several who could hear and process their claims. The direction to go to the priests follows the prescription Moses had given (Lev. 13:49; 14:2ff.). Priestly ritual was laid out for a person cleansed of leprosy, and would attest the veracity. By telling the lepers first to be on their way, Jesus shows certainty that the healing will take place. He also gives the lepers, and others who hear, an opportunity to reflect on the blessing that comes from acting on His Word.

(2) The Lord’s cleansing as they go. As the ten go, they become aware that they have been cleansed. They can feel and see the change in their limbs, and they hear the astonished gasps of others who bear witness. They apparently do not go far from their benefactor, since one seems to get back to Jesus rather quickly.

The Return of One with Thanks (15–16)

We see him in three phases.

(1) His perceiving of his healing. Luke reports that what he saw in his body, and no doubt those of the others, clarifies everything to him.

(2) His purposing of a response. This is vivid in Luke’s detail that he “turned back.” His deliverance drives him back to his Deliverer.

(3) His praising of God. Four features of this leper’s response become a profile, and prayer is a part of these.

First, He is glorifying God, uttering praise, magnifying who God is and what He has done, giving credit to Him. Second, his praise is fervent, in a “loud voice.” This may be in broadcasting his celebration before others as he returned along the way, and in approaching Jesus. Possibly the shouted at a distance as he approached. Third, he expresses humility, throwing himself down at Jesus’ feet in submission and gratitude. Fourth, the delivered man voices thanksgiving, the only thanks given directly to Jesus in the gospels. Prayer to Him after the gospels occurs five times in the New Testament (Acts 7:59; 9:5–6 with 22:7–10; 9:10–16; and Rev. 22:20). Saying thanks to God is frequent (Luke 8:11; 22:17, 19; Acts 27:35, etc.), and many prayer passages mention it (Phil. 4:6). Fifth, Jesus traces the leper’s expression to faith. The faith has “saved you” is the literal idea. Like the blind man in John 9, the blessing included both physical and spiritual benefit. That the other nine are “saved” is not clear. They might be, or they could be as the hard-packed earth, or rocky ground, or thorny soil, not showing a real fruit that manifests salvation (cf. on Luke 8:4–15).

The Response of Jesus to This (17–19)

His asking about the nine. Jesus in this case is negative only toward the nine: where are the nine, as only this one clearly glorifies God?

His assurance to the one. He is specific about this man’s salvation. Another notable detail, that the one who shows faith is a Samaritan (17:16), is significant. He is similar to the good Samaritan, who showed the compassion that expresses the presence of eternal life (Luke 10:30–35). That the former leper is a Samaritan would have a particular sharpness in convicting Jews and Samaritans alike. They fostered hate and distance (cf. John 4), not the spirit of a Samaritan receiving blessing from a Jew or a Jew reaching out to a Samaritan. The testimony could be probing to both Jews and Samaritans, even for any who needed the Messiah and ought to close the distance due to sin.

Words spoken to the Lord (13, 15) and other details suggest principles for prayer. First, prayer to God should begin with an appeal for mercy. It is true that most are not lepers physically, yet all without salvation are hopeless spiritually (Rom. 3:23). All need spiritual cleaning. Second, many can plead for mercy at the same time, whether in one crowd that hears God’s message (cf. Acts 2:41–47) or from different places around the world.

Third, how much we should glorify God by lips and by life in appreciation for what He has done for us. As the man did this in a “loud voice,” our deliverance should motivate public and unabashed testimony too (cf. Rom. 10:9–10). “Let the redeemed of the Lord say so, whom He has redeemed from the hand of the enemy” (Ps. 107:2). How many hang back in secrecy, keeping a tight lip, never voicing even a public prayer, showing no “spiritual spine” to say a word to the credit of the Lord!

Fourth, it would have much biblical example for us to pray, falling on our faces at Jesus’ feet many a time, thanking Him. The healed leper falls prostrate. Jesus Himself would follow much Old Testament precedent and do this not a great while after (Matt. 26:39). A long line of believers through the centuries have fallen before the Lord in holy prayer. Going down before God is a fitting gesture even for the elders in heaven (Rev. 4:10), and it is appropriate, even if not fashionable, in our prayer!

Luke 17:20–18:8

Prayer Anxious about the Future

Words about prayer or referring to the true essence in some prayer occur four times in this section. Pharisees question Jesus on the time of the kingdom (20), and disciples question Him about when details must occur (37a). Jesus urges that people should always pray (18:1), then His parable depicts God’s elect petitioning Him to bring justice in the world (7).

Since His coming is the theme as Luke 17 closes and as the first verses of Luke 18 end (v. 8), it fits to see all of the section as one flow.

The Inquiry on the Kingdom (17:20a)

Pharisees, frequently pressing the Teacher with questions, ask when the kingdom of God is to come. Such curiosity is natural, since the kingdom and redemption joined with it have been Jesus’ central message. An issue relating to it is also another predictable outflow in enemy plotting to find a charge to stop Jesus.

The Instruction on the Kingdom (17:20b–18:8)

First, the answer is directly to the Pharisees, then the Son of Man particularly points words to His disciples (22).

To the Pharisees (20b-21). Pharisees often have coaxed Jesus to give them a miraculous sign. Jesus replies to the latest pressure in two ways.

(1) How the kingdom is not to come (20b-21a). It is not to specific details one must observe in a particular place or in meticulous detail to detect its presence. Jesus’ point is conveyed by Luke in a physician’s term for individual clues a doctor would watch for to diagnose the nature of a patient’s illness so as to treat it. The point is that when the kingdom arrives, it will not be somewhat obscure, requiring special concentration to be sure it is here. People at that time will not need to say “Look, here . . .” or “There . . .” to direct others off to some private place they can visit to get to see the kingdom.

(2) How the kingdom is to come (21b). On arrival, it is of such a nature as to be “in your midst,” that is, central, public, unmistakable, and known everywhere in the earth. Jesus means that it “is in your midst,” easily manifest, not that it is a spiritual reality “within” the unsaved He is addressing, the Pharisees. He means that it “is” (present tense understood in a future sense, but “it will be among you”) observable beyond doubt. Jesus uses the future tense a number of times to set the kingdom within that time frame (21a, 22, 23, 24, 26, 30, 33, 34, 35, 37; 18:8). He puts its time “on that day that the Son of Man is [will be] revealed” (30–31; cf. 24). To clarify further, He locates it when separation occurs between a person God takes and one He leaves (34–35), and “when the Son of Man comes” (18:8). Still another clue is that it is after times when people long to see one of the days of the Son of Man and do not yet see it, for He will be away in heaven (22).

The timing is in harmony with Jesus’ Parable of the Pounds (19:11–27). There, a nobleman who entrusts deposits into the stewardship of servants goes away to a far country to receive a kingdom, later returns and brings a kingdom. He pictures Himself entrusting His servants in the age that runs to the Second Advent, but His personally being away in heaven, then coming at the Advent to set up His kingdom and reign. Likewise in 21:31 various signs in the world do not show that the King is here as yet, but only as near, in the future.

To the disciples (17:22–18:8). As above, the kingdom is to come, that is, will come at a future time. Jesus emphasizes that false voices peddle the delusion that if hearers only “Look there! Look here!” in the way or place they claim, they will see the King or the kingdom. Many false Messiahs have arisen over the past nineteen centuries and been proven to be deceivers, and many false prophets have lured the gullible to seek out a particular place or person. But Jesus warns the discerning not to be deceived by false propaganda.

People may detect the true coming, but not by a concentrated vigil to interpret symptoms as a doctor would in a private place. There is no need. The coming will be public, just as a lightning flash streaks from one part of the sky to another, its bolt observable to all (24). It also will involve a great separation of mankind. The unsaved will be “taken” in judgment (34–35), as the analogy in the immediate context illustrates of the unsaved—the great “flood came and destroyed them all” (27), and as God’s judgment at Sodom “destroyed them all” (29). By contrast the saved, like the eight in Noah’s day, will be “left” intact, safe, to remain on earth. There they will go into the earthly kingdom (34–35) that the Old Testament predicted (Dan. 2:35; 7:13–14, 27).

This is borne out consistently in Jesus’ teaching. It is the unsaved who are taken away when the kingdom comes on earth, because they do not qualify to enter into it (Matt. 8:12; 13:41–42, 47–49). The saved are left as in Noah’s flood (cf. Gen. 7:23; cf. Isa. 4:2), as Jesus teaches elsewhere (Matt. 13:43, 48; 25:21, 23).

As the Pharisees question Jesus in verse 20, the disciples question Him in verse 37a. As to people being “taken” and “left,” they ask, “Where, Lord?” Jesus’ answer is an illustration. When carrion kites spot a body, their vision makes it public, manifest to their plain view, seen from their perspective all around. The creatures have sharp vision, so they can see great distances and also can observe the manifest movement all about them. So, as in the illustration of the public lightning flash, this picture portrays open, obvious, unmistakable activity. When Jesus comes and takes some but leaves others, people will not be able to miss the public reality.

Jesus pursues the human need to have life oriented to His coming in the right way. This is to pray and not lose heart in anxiety (18:1; cf. Phil. 4:6). He tells a parable of a widow who appeals to a calloused judge to provide her legal protection from an opponent. The judge had no respect for God or for man. True to his hardness, he refused the widow help. However, she overcame his rascal nature by coming so persistently that this drove him to help the woman just to give himself relief. Because the widow kept coming, the man who practiced law feared she will “wear me out,” or literally “hit me under the eye.” Jesus in at least seven details describes the judge’s despicable character. He prepares His listeners to grasp His punch line, “Hear what the unrighteous judge said.” He is a rascal without honor, void of goodness, yet even if moved by selfishness rendered help. Shall not God, shining in such contrast as He does to the judge, bring justice? Of course. The hearers gain encouragement from His own character seen in contrast to the black backdrop. He regards the genuine who are praying (v. 1) as “His elect,” and His aversion is against letting them cry day and night without acting on right motives to help. The bottom line is that He will answer their prayer, and do it speedily.

Jesus’ question, though, is related to prayer as the answer to anxiety in verse 1. He asks “when the Son of Man comes, will He find faith on the earth?” Will He find a spirit of prayer that lays hold of His character, His care for His elect, and His concern not to require them to wait without hope? Will He find prayer that is filled with such faith that rests in its peace (cf. Phil. 4:6–7)? Or will He find panic issuing from the folly of worldly insufficiency?

The answer to the question is clear in the Book of Revelation. There, in the roughest of times some have the perseverance of the saints (13:10; 14:12), while others are consumed by their anxieties and grasp after folly (9:21; 13:8a; 14:9; 16:9).

Prayer, so frequent in the section, has lessons to instruct the receptive. First, avoid the tragedy of asking God a question that arises out of some dubious purpose—if this indeed lay behind the Pharisees’ query. God knows the motive (1 Cor. 4:5) and is able to show Himself strong on behalf of those whose hearts are sound before Him (2 Chr. 16:9). Second, it is quite another thing, and to be emulated, to ask as the disciples did for light on God’s Word.

Third, the Lord is very gracious to tell many things in His Word that help the willing to pray and not lose the battle due to human inadequacy (cf. 18:1). He has given, for example, clear teachings about anxiety, prayer in everything, thanksgiving, peace, and thoughts with which to fill life (Phil. 4:6–8). Fourth, the very excellency of God’s character is a high encouragement to pray in victory. Add to it His feeling for His chosen ones and His awareness of their cries. How much better to put all confidence in Him than to capitulate to pressures that can master us and then can only hurt, not help.

Fifth, Jesus’ reply to questions here (17:20, 37) finally brings us not just to prophetical details but to practical deliverance. The key-note, as in so many prophetical passages, is not to stuff heads with mere knowledge about future things but to stir hearts with knowledge that is truth on fire. Prayer and its answers ought always to flow out into godliness that does not grovel in problems but glories in His Person.

Luke 18:9–14

Two Ways to Pray

Many trust in themselves, and their own sufficiency, which can come quickly into anxiety in the bankruptcy of human inability (v. 1). Some even feel self-righteous, seeing no need for righteousness from God. Whether a person trusts in God or in other things often becomes clear in how he thinks he can pray to God.

The Problem (9)

Luke is very specific about reaching the ears of those Jesus wants to teach in His words. These words tie in closely with trust in oneself that fails (18:1–8). He means the message for hearers who “trusted in themselves that they were righteous” (cf. Rom. 10:3). That is not all that is twisted in their attitude. They also “viewed others with contempt.” Their boast to standing with God was built on a fallacy of comparing themselves with other people, rather than rightly with God. In truth, as Paul would write, all have sinned and come short of God’s glory (Rom. 3:23), so all need His salvation to escape from sin. To compare themselves with other people is like people who fall into a deep pit from which none can ever by themselves escape. Even if some may on their own judgments be better than others—taller, more athletic, possessed of more worldly knowledge, and so on—not a one can reach the standard of freedom, at the top of the pit. So it is foolish to work human comparisons. God, at the top, is free, and only His arm can rescue the willing.

The Parable (10–13)

Two men who prayed. A Pharisee representing the religious person who is smug in his self-righteousness is one case. The other is a tax-collector, one many viewed as contemptible for putting the squeeze on others in a sell-out to the Roman overlords. The two present a sweeping summary of at least two groups in the human race. Some are exacting in religion even if far from God, and some have no confidence of a claim before God.

Temple prayers of the two draw a profile of how God appraises broadly different approaches to His throne.

The manner of their prayer. Here is the contrast.

(1) The self-righteous. The words of such a person reflect no need that God can fill and no submission to ask for His help. To the contrary, he trots out his own appraisal and his parade of activities. These express his smug but false confidence that all is well.

First, he is in good standing based on his own convenient spin about being better than people who are notorious sinners. He misuses thanksgiving, crediting God that he can pat himself on the back for coming out so well in comparison with those he feels fail before God. He names outright examples of those he is not like—swindlers, unjust, adulterers, “or even . . . this tax-collector.”

Second, he comes out with shining colors in his own estimate drawn from his activities. He has works that he fancies stack up merit. His exhibits in prayer are his fasting two days a week, which he construes as self-denying righteousness, and paying tithes of all he gets.

How different is God’s possible appraisal and that of Jesus, based on His teaching that even lust in the heart is adultery. And Jesus is frank about inward sin true of some who are so scrupulous about their outward show of cleanness (Matt. 15:16–20; cf. 23:1–36). Man looks on the outward appearance, but the Lord on the heart (1 Sam. 16:7). He weighs actions (1 Sam. 2:3), and His eye in every place sees the evil and the good (Prov. 15:3). He knows every thought of the heart, every word of the tongue (Ps. 139:1–4), and is able to bring men’s sins up in review (Ps. 50:21).

(2) The sub-righteous. “But,” Jesus says in contrast, a contrite tax-collector stands off at a distance from the “righteous.” He feels such distance to God that unworthiness keeps him from lifting even his eyes to heaven. Yet he passionately cries, “God, be merciful to me, the sinner!” On this basis he pleads God to “be propitiated” or “satisfied” toward him, and that would have to be by grace.

The Point (14)

This is by Jesus’ own authority as the Messiah, King, Son of Man. “I tell you,” He says. The second man returned to his house declared righteous rather than the Pharisee. At the root of the difference is the explanation: everyone who exalts himself, in this case in regard to who and what he depends on for righteousness, shall be humbled, even rejected. The opposite is the way of blessing: “but he who humbles himself,” here in respect to who and what He counts on for righteousness, shall be exalted, or counted as having a right standing with God.

Principles for prayer are graphic. First, prayer that meets with God’s pleasure is based on trusting Him for His presence, gifts, salvation and all things. The principle has its application in the attitude when a person first comes to salvation, and also every time of praying. If one regards iniquity in his heart, the Lord will not hear him (Ps. 66:18), and those who pray with wrong motives do not have God’s smile (Matt. 6:5–8; James 4:2–4). Second, a humble spirit willing to acknowledge sin and submit to God’s mercy has the green light in prayer.

Luke 19:8

Words of Faith’s Commitment

A “C. E. O.” of his day, Zaccheus, speaks of his desire to honor the Lord, and Jesus traces his change to his just being saved.

The Man’s Seeking (1–7)

Zaccheus of Jericho heads up a tax-collecting enterprise, and is steeped in wealth. Jesus, moving toward Jerusalem (since 9:51), where He would die to provide salvation, is in Jericho, and the executive is too short to be able to see Him over the heads of taller people. From a perch in a fig-mulberry tree he watches as Jesus approaches.

Fixing His eyes on the tax man, Jesus asks him to climb down and be His host. Zaccheus rejoices at this opportunity, though many criticize Jesus for lodging with a sinner.

The Man’s Statement (8)

Words from Zaccheus’s heart to Jesus are in essence a prayerful commitment. Two things appear to happen in a brief time.

First he stops, the description literally says “stood,” as if he senses the prompt to take a stand. Sometimes in a short span life changes from what he was before (unsaved) to what he is in his stop with a new life coming in. He stands where he is physically, and bears witness to a stand spiritually.

Second, Zaccheus shares. He is willing to donate half his wealth to help the poor, and give fourfold in restitution to any should he be found guilty of defrauding them. These are big claims.

The Man’s Salvation (9–10)

To this explicit prayer, in effect, Jesus gives an explicit answer. He speaks of three things.

The coming of salvation. Jesus detects that for this man it is “Today” and certifies it. No surer guarantee of salvation’s reality could come than from the One who Himself is the “horn of salvation” (1:69), the “Savior” announced by the angels (2:11).

The character of a saved man. Jesus can say that salvation has come to Zaccheus because He knows that this is “a son of Abraham.” He is a son because he has faith with relation to salvation, as Abraham did (Gen. 15:6; Rom. 4:3–4, 9–22; Gal. 3:6–7, 9, 14, 26).

The commitment of the Saviour. That salvation could come to the tax tycoon because he is a man of faith has its explanation (“for”) in the purpose of Jesus. For He, the Son of Man, “has come to seek and to save that which was lost.” He sought to reach even tax-collectors and sinners in general (Luke 15:1–2), and He was ready to receive them as the father embraced the prodigal. Zaccheus is a further case.

Words spoken to Jesus (8) bear principles for prayer. First, the lesson is clear that those coming to salvation can pray in different ways. The tax-collector in 18:9–14 made no statement banking on what he would do for the Lord, only words as a guilty man throwing himself on mercy. Salvation is a gift, not in any sense earned by works. Yet in harmony with this the person who is saved through the gift can express faith in a change of loyalty that God knows is genuine. The one leper reflected his salvation in various aspects, as many persons in the encounters with Jesus do.

Second, a change so great as salvation brings can inspire a person to great manifestation. Here it is giving the half of possessions and a fourfold righting to correct wrongs. The kingdom pictured as the pearl of great price or the treasure a man discovers is worth so much more than anything he can give for the Lord’s sake. Believers leave houses, lands, and loved ones, yet any sacrifice cannot really compare with reward in the present life and far beyond that the value of eternal life (18:29–30).

Third, those who pray cam rest assured that the Lord knows their motive as it really is (Ps. 139:1–4; 1 Cor. 4:5).

Luke 19:16–21, 25

Talking to the Lord about Stewardship

Still apparently speaking at the gathering that Zaccheus hosts (11), Jesus illustrates faithful preparation for the kingdom. His Parable of the Pounds has many similarities to His Parable of the Talents (Matt. 25:14–30), yet also many differences. Words to Jesus which are on the same order as prayer appear four times, from each of three servants as affirmations, then from attendants at the future judgment voicing an affirmation.

Differences with the Talents show that this parable is far from a repeat. (1) Different place and time, here in Jericho as Jesus is moving toward Jerusalem to die, in Matthew 25 in the Olivet Discourse at Jerusalem shortly before His arrest; (2) here a nobleman entrusting responsibility, in the Talents a businessman; (3) here ten given amounts in trust but three chosen as examples, in the Talents only three in view; (4) here a conferring of minas (amounts of value), in Matthew 25 talents, that is, weights of various values; (5) here citizens as further characters, not in Matthew 25; (6) here increase with the minas on a ten to one, five to one and zero to one sequence, in the Talents a gain of five for five, two for two and zero for one ratio; (7) here reward in service capacity over cities, in Matthew simply entrance into joy; (8) here no detail of consigning the third servant to retribution, in Matthew 25:30 this is explicit; (9) here judgment on enemies at the end, in Matthew an absence of this.

The two parables also have similarities: (1) a man who entrusts; (2) three servants as examples; (3) the leader who imparts the amounts returns from a journey to hold an accounting about the stewardship; (4) both relate to the kingdom; (5) two people make an increase, one does not; (6) the third servant’s words are very much the same; (7) the third servant’s capacity, taken from him, is given to another.

As many teachers do, Jesus could develop different stories for different occasions from one similar set of features.

The Prelude (11)

A problem provokes the Teacher’s illustration. As He nears Jerusalem mounting reactions to Him spark expectation that He will manifest His kingdom immediately. Possibly Jesus’ latest words assuring salvation to a notable citizen and His defining of the Messianic Son of Man’s saving purpose drove this to a new intensity. The Son of Man in prophecy was to come in kingdom glory (Dan. 7:13–14), and reign over people of all nations forever (7:27).

The Parable (12–27)

Speaking to God is soon a keynote.

The scene set. A leading royal figure entrusts capital to each of ten servants to gain for his enterprise while he goes away to receive a kingdom and return with it. Jesus, avoiding tedious detail, has only three of the ten portray how stewards carry out the will of the nobleman. Each servant is accountable for a mina, a sum possibly roughly equivalent to $20. The returned lord summons the servants to render an account of the gain they made with what belonged to him. Here words having the nature of prayer enter.

The first servant. His accounting is that what was entrusted into his care he has upped tenfold. His lord’s approval is first a commendation for his being a “good” servant and the outflow of this in his being “faithful in a very little thing.” In light of this, the approval is a reward of a capacity in further service—having charge over ten cities. The leap in opportunity from something like handling $20 to authority over ten cities is an exceedingly gracious reward. It is a gesture of grace, not strict merit.

Being fitted into a greater capacity to exercise servant life is the reward. An illustration of responsibility over cities is very natural in that the kingdom when Christ the King returns is at first the earthly millennial phase (Rev. 5:9; 20:4–6) fulfilling many explicit Old Testament prophetical expectations. There will be cities on earth then. But servant living, the essence of reward, goes on as well after the millennium, for all eternity (Rev. 22:3). In that ultimate blessedness there is to be one city, the New Jerusalem (21:1–22:5).

The second servant. Words to the lord accounting for a fivefold increase draw His commendation. In this the principle of giving reward is similar to the way with the first servant. The lord concentrates on what he commits to the servant, a capacity to have charge over five cities. Increase of the mina as in the first case is quite large one to five compared with one to ten, showing extraordinary potential in what the lord entrusted. In a fitting way the reward out of the lord’s equitible assessment is very gracious. It leaps far beyond anything that could result from strictly earning it.

The final servant. While the earlier servants are called the “first” and “second,” now this servant is described not as “third” but as “another.” He, it would appear, is set off as in a different class altogether. This is as the third servant in Matthew 25:14–30 is so distinctly in a different class in deed and in destiny. Luke’s final one could give no report that he had had any increase, only idle negligence with what the lord entrusted to him. Also negative in his case is his distance from the Lord, confessed in “I was afraid of you.” He also transfers the fault to him for being exacting. This is a spirit that the two servants before did not show; he indicts the lord for expecting more than his insufficiency is able to deliver, and not giving help to carry out the servant life. The lord was unfair in looking for increase over that which which the person he judges begins (“you take up what you did not lay down”). The lord also requires what he himself has not givaen a hand to assist in (“reap what you did not sow”).

The nobleman cannot commend the so-called “servant” in this case. Rather his verdict is to condemn him. Words that the bogus servant mouths to shift blame off himself and smear the Lord form a scene of his own fault (“I judge you”). The lord marks him down as “worthless,” nil as to doing his will (cf. 1 John 2:17). Not admitting any guilt in himself, the lord shows how far from truth the self-justifying logic is. Irony enters. So the man’s spin on things (in error of course) was that the lord is exacting, unfair? Then going by such reasoning, why was he nil even in showing some stewardship to gain what would please the lord?

The nobleman commands removing even the one mina from the servant who is empty with regard to it. He assigns the mina to the servant having ten minas.

The attendants. Others friendly toward the nobleman, observing his appraisal, speak to him. This, too, in the analogy of Christ and His judgment, has the essence of prayer. The bystanders would not naturally picture believers, since the three servants themselves represent those who at least profess to be related to the lord (cf. Matt. 7:21–23). These others, kept distinct, reasonably portray angels. They, as God’s celestial servants, have an interest in human servants and serve Him in His judgment of these (cf. Matt. 13:41–42, 47–50; Heb. 1:14).

The utterance to the lord, picturing angels who speak to Christ, is an affirmation, yet a hesitant and wondering one that seeks to understand things. They say of the first, rewarded servant, “Master, he has ten minas already.” They are not antagonistic to the lord’s (in the analogy the Lord’s) will, but prayerfully groping to gain light. It does not seem fair that a servant with so great a reward should receive an added reward transferred from a different servant.

The nobleman, picturing Christ, answers. In the spiritual analogy, to everyone who “has” in reality, as Christ exposes is the case here, more of the same value system will be given. The mina probably represents what Christ gives to every professing servant, His main commodity of value, His message relating to the kingdom. A person who in faith is genuinely involved in the message, the deposit of God’s will (Matt. 7:21–23; 12:46–50; 13:52), gains (bears) fruit with it (John 12:23–24; 15:4–7; Rom. 6:22). In some real measure, he does God’s will (1 John 2:17). The mere professing servant, who finally does not do God’s will, had God’s Word but bears no fruit. This is like the result that Jesus portrays in the first three soils (Luke 8:4–15).

Viewing the entrustment as the gospel or Word of God allows it to be the central commodity Jesus heralds (Matt. 13:11, 19; Luke 8:10). Even merely professing servants, who actually remain unsaved, have heard the gospel; being nominal, they just do not have faith’s response to it in the will of God. Instead, they react in ways that fulfill their own will, and the Lord will finally act on the truth of things (Matt. 7:21–23)

Where reality is lacking, Jesus says, even what the so-called but false “servant” has is to be taken away. In Luke 8:18, what the person is said to “have” he only seemed to have, but not in reality. If Jesus means that the transfer of reward to the good servant is a true analogy of the spiritual realm, God will be able to bestow a capacity of service that He discerns is equitable for the case. This is in even more extraordinary richness of grace.

The enemies have “hated” the nobleman and rejected His reign (14). That this detail depicts those Israelites opposing Jesus and refusing His kingship is natural to His gospel interaction with them. Those who have been clear-cut enemies all along are destroyed (27), as elsewhere, consistently, rejecters of Jesus will be (Matt. 13:41–42, 49; 25:41, 46a).

Prayer principles are strategic in all of life and stewardship, as seen in other passages. Here, words to the Lord analogous to prayer are at the future reckoning about stewardship and its reward. Principles rise to grip us. First, those of a genuine servant heart show it in what they say to Christ in reviewing fruit gained for His sake. Second, fruit can increase to great success, tenfold or fivefold, or “more fruit” and “much fruit” (John 15:2, 4, 7) high productivity (Matt. 13:23). Servants can expect great things, and attempt great things, thinking big as Jesus thought in big terms of what His mission could do (cf. 1 Thess. 2:13).

Third, the Lord’s future answer to prayers of good stewards offers reward in grace to a degree far surpassing what the servants did. This shows that faithful labor in God’s will is to be more than worth it all (cf. 1 Cor. 15:58). Fourth, if stewardship is one of the themes related to prayer at the judgment, it is vital to keep it at the heart of prayer now. And so it is in committed believers’ lives in all of Scripture. Fifth, the pathetic prayer of a professing but actually unsaved “servant” at the judgment points us to the opposite. Our focus should be on the Lord’s faithfulness and being trustworthy ourselves. This is so distinct from giving one’s mouth to defaming the Lord as a vain ploy to transfer blame, an evil which He detects.

Sixth, in all stewardship with what belongs to God, it is crucial that we gain for Christ’s sake (cf. Phil. 4:17). This can motivate us to vital prayer now and prepare us to pray triumphantly in the final report. Seventh, many who are complacent and nil of vital interest in serving Christ need a sober check on what they profess so glibly. Is it real or nominal? Should they assume all is well when they bear no distinct marks of genuine servants as Christ Himself describes these? If so, now is the time to repent and be sure. This, of course, would involve prayer in humility to seek mercy (cf. Luke 18:9–14) and concern to be about things that Christ wants (19:8).

Another principle stands out. As reward is a promotion leap in capacity to be a servant to Christ the King even in a higher role, service now is a shining privilege to those who have eyes to see.

Luke 22:31–34

Prayer that Defeats Satan

In His Upper Room teaching during and after the Passover meal, Jesus spoke words to Peter about prayer. These, which are not in the Matthew/Mark exposition on prayer earlier, now need attention.

Two references to prayer occur here. The first is Jesus’ intercession that pleads for Peter’s safe-keeping (32). The other is the disciples’ affirmation that they have two swords with which to defend Jesus (38a). The second of these is reserved for the next section.

Jesus’ Announcement of His Parting (John 13:33–38)

Judas has just exited from Jesus and the eleven to carry out his betrayal (John 13:30). Jesus speaks of His imminent glorification as the Messianic Son of Man, the King (31–32). His time to be with them is brief now, then He will ascend where they cannot come immediately (33). Yet He leaves them a new commandment, to love one another as He has loved them, a badge showing all people that they are His followers. Peter asks where Jesus is going and why he cannot follow now, then he pledges he will lay down his life for the Lord. Jesus asks if he truly will and is candid about reality. Peter will deny Him three times, then a cock’s crow will break on the morning.

Somewhere in the above exchange, the Son of Man tells Simon about the disciple’s peril, yet His own prayer to preserve him.

Satan’s Asking to Sift Peter (Luke 22:31)

Here is “a devil of a prayer.”

As the evil one’s petitioning is clear in Jesus’ revelation, two emphases are related but distinct.

His prayer. He has obtained his desire by asking. As Satan could speak to God in other accounts he can voice his request here. The sovereign God is free to permit even him what he seeks if it fits with working out other facets of His will. We have seen Satan at prayer asking for access to bring difficulty on Job (Job 1–2). He accuses the high priest Joshua of uncleanness before God (Zech. 3:1), and accuses believers in general (Rev. 12:10). He even spoke tempting the very Son of God (Luke 4:1–13).

As Satan sought to assault Job with trial, he asks for a path to get at “you,” all the disciples (Luke 22:31–32), for “you” is in the accusative case, plural. Peter as one disciple is one example of a principle that applies to all the disciples.

His purpose. What Satan is after is an opening that God permits him “to sift you [all in the group] like wheat.” Jesus includes them all to be “sifted.” The graphic analogy springs from a farmer shaking grain, chaff, tares and stones in a sieve. As a result, the smaller kernels of grain are allowed to fall through the net’s openings into a pile of pure grain fit for the farmer’s use. Chaff and other items of waste are separated, still above the screen, and can be thrown, shaken off, or even blown by the wind into a reject pile (cf. Amos 9:9).

Satan’s tactic would be, as with Job, to try to get Peter (or any disciple he goes after, v. 31) to curse God in utter rejection. Peter. and the others too, would have temptations to do this. Satan would maneuver to make them despair due to Jesus’ death in that His death could seem to dash totally their hopes that He was the Christ, the Son of the living God whom Peter had confessed (Matt. 16:16). Another sly ploy would be to entice Peter and others who deserted Jesus (Mark 14:50) to keep thinking of their own interests rather than those of Jesus as He faced arrest and trial. A related ploy was to sink the fisherman and the other ten in a shipwreck of remorse over denying the Lord. Yet a further one would be in causing them never to recover, as Peter from a cock-sure boast that he was the stalwart certain not to fail Jesus. How could Peter or his companions ever have true confidence after that?

Spiritual warfare pits Satan against a believer (cf. Eph. 6:10–17). But it also gives God’s help sought in prayer (6:18–20).

Jesus’ Advocacy for Peter in Prayer (32–34)

Jesus’ assurance of help for Peter by intercessory prayer has four phases. And Jesus singles Peter out as a representative and not is denying His intercession for all of His own.

The stating of it (32a). Satan pursues his wiles. Yet Jesus works to defeat him. He says “but” as a contrast offsetting the evil one’s trickery, “I have prayed for you. . . .” Jesus is bold, forthright in this assertion, sure in the confidence of truth. When did He intercede for Peter or for the other disciples? It is not possible to narrow the answer to only one definite vigil, for Jesus was often in prayer (Mark 1:35; Luke 5:16; 6:12). He would be in John 17 as well and in Gethsemane, both of which are later than the present passage. Today He intercedes for all believers from heaven (Rom. 8:34; Heb. 7:25), and the Holy Spirit from earth (Rom. 8:26–27).

The salvaging that it sought (32b). Now focusing in the singular voice on Peter as an example of all, Jesus defines what His intercession has sought. It is “that your (now singular) faith may not fail. . . .” Jesus singles Peter out as a case in point, an example of what is true for all genuine disciples. This disciple would fall very low and weep bitterly about it (Luke 22:62). But his faith did not fail. As to the good ship fellowship, he fell on the ship, but not of the ship so to speak.

Jesus pleads similarly in John 17:11, 15. He secures what the Father gives for His asking, finds what He seeks, and gains the open door at His knock (Luke 11:9–10).

The serving in view (32c). Jesus has confidence that Peter will turn about and that his faith will not fail finally. On the basis of this expectation, the intercessor says that when the disciple is turned about from his temporary denial, He has a task to commit to him. “Strengthen your brothers,” or minister so that they stand steadfastly (cf. Peter’s follow-through, 1 Pet. 5:6–11).

Jesus will follow up on this in John 21 by His challenge to Peter that if he loves Him, he will feed His sheep. He then will give him and the others power to minister in His name (Luke 24:49; Acts 2:4; 4:29–31, etc.). The strengthening will be in a ministry of prayer and teaching the Word (Acts 6:4).

The showing of the need (33–34). Peter immediately displays evidence of his shallowness. He sets himself up in his self-reliant pride for the fall. This is the theme of the verses in John 13 above.

Peter’s plunge into failure is due to clear factors. One is his emphatic. cock-sure spirit as he feels so certain based just on his own bravado. He will need to depend on the divine resource from which Jesus’ prayer draws. Another factor is his eminent denial that he will fail. Still a third clue is his excessive dullness as to prayer himself. Later Jesus would urge the disciples to pray (Luke 22:40b), but Peter would not watch and pray, rather he would fall into drowsiness before toppling into denial. Where Peter’s failure to lay hold of God in prayer opened him up to defeat, Jesus’ fulness of prayer won his victory.

Several guidelines for prayer beckon here. First, be aware that in spiritual warfare even Satan prays, in a sense! We need prayer to beat him and we can (cf. Eph. 6:10–20). Second, thanks be to Christ for His prayer for us (Rom. 8:34), assuring that our faith will not fail. Romans 8:28–39 gives still other reasons that vouch for the saved persevering. Third, our own interceding can blend with Christ’s will, that believers overcome Satan’s wiles and stand firmly (1 Thess. 3:5, 9–13). Fourth, be faithful in what Christ’s intercession seeks for us even in this life—ministry to establish other believers.

Luke 22:35, 38

Ambition to Protect the Lord

Right after pledging prayer to Peter as one example among the disciples, the Lord answers followers who speak of defending Him (38). The spirit of the words is instructive for prayer.

The Change for Disciples (35–36)

Jesus’ past policy. He reminds the disciples of prohibitions on their preaching tour earlier, as in Matthew 10. At that time He had them travel lightly and maintain utter simplicity, even denying themselves any item they may not strictly need. On that mission He had met their needs so that in His will they suffered no lack (cf. Ps. 23:1; Phil. 4:19). They concede that His sufficiency left them in no lurch, speaking in a virtual prayer, “No, [we lacked] nothing.”

Jesus’ present policy. “But,” in distinction, Jesus’ direction about things to have with them is different. In His final ministry, His arrest, trial and death, they are not on a preaching tour that calls for such denial.

For the present they may use items that had not been suited to their tour when hosts lodged them. Now, more on their own, it is fitting to carry a purse, bag, and sword. The sword, for example, could be practical in cutting meat or bread, or showing weaponry that might discourage needless waylaying.

The Crisis for Himself (37)

Earlier they had gone out to represent Him. Now they need to be oriented to accepting fulfillment of Old Testament expectations about His death when counted among transgressors (Isa. 53:12). Some days must transpire for this change in emphasis and what in this case will be appropriate for them as they stand by.

The Commitment of Disciples (38)

The description Jesus gives of His impending rejection causes an instinctive reaction to defend Him against harm. The disciples speak in zeal to stand up on His behalf, even with weapons. “Lord, look, here are two swords.” They are not defenseless; they have some means they can use to drive back danger.

The answer is simple, “It is enough.” Quite naturally He may mean “Enough of that; we will not answer violence with violence.” This would fit reasonably with John 18:36. Jesus affirms that His kingdom is not of this world, that is, not of its program. its resources such as human weapons, not of its values, its aims, its same personnel, and the like. Indeed it is a kingdom to be on earth (Dan. 2:35; Matt. 5:5) as so often emphasized in the prophets and other Scripture (Rev. 5:10; 20:4). But when it is established this will be not by human power, as in His servants fighting, but by the hand of God (Dan. 2:44–45; Rev. 19:11ff.).

Jesus also could mean that when hosts come to arrest Him, such a small defense is enough as a big effort will not be needed.

What principles can help us in prayer here? First, it is easy for God’s servants to pray at times as if their resources are indispensable to God. The truth is that God is able to work His victory in the drama of redemption (Isa. 59:16–17). We need not limit Him by our own puny possibilities: “Lord, if You let this pastor die, Your work will fail;” “Lord, we have strength to push back this threat to You if You let us do things in this way.” We have everything figured to win by our own small plan, when God has thought through all details and can take care of us in His way if we trust Him (cf. Ps. 56:7; Prov. 3:5–6). How often He did this in the Old Testament, as He did for Moses’ people against the Egyptian threat (Ex. 14) or Hezekiah’s people against the Assyrians (2 Chr. 29–32). Even in His ministry Jesus has fed five thousand and four thousand, stilled winds and waves, and routed demons. How does He need “two swords” now?

Second, when we are tempted to limit our plan down just to our own small sufficiency, it is good to meditate on what God says in His Word. Have His resources ever some up short? Can He do His will with or without the methods in our tiny scope? His Word of course is saturated with accounts that assure us of His all-sufficiency. Before we spout our words out of shallow thought, it is good to let His words fill our vision.

Luke 24:18–24, 29, 50–51

Talking to the Risen Lord

After rising from the dead, Jesus converses with two disciples on the Emmaus Road. Then He ascends in the presence of His disciples, praying blessing on them.

The Resurrection of Jesus (1–12)

Certain believing women come to Jesus’ tomb Sunday at dawn, intending to apply spices to His body. Instead of His body they find signs of His departure from the tomb, the stone being rolled from the mouth, and two angels speaking of Jesus as “the living One . . . He is not here, but He has risen.” The angels repeat Jesus’ predicting His rise on the third day (cf. Matt. 16:21, etc.). The women’s report to the eleven and others draws Peter to the tomb to find only Jesus’ linen wrappings left.

The Revelation to the Two (13–35)

Two men who had hoped Jesus would redeem Israel (21) did not realize that they were walking unwittingly with Jesus on their trek home to Emmaus. This village lay seven miles from Jerusalem. He converses with them about the cause of their gloom over His death. Cleopas speaks to the Lord, not aware that this traveler is Him. He asks if Jesus is the lone person visiting Jerusalem who is uninformed about recent events (18). Jesus, to enhance the exchange, asks what events, and in response the disciples sum up details. They rate the Jesus of whom they speak as a prophet mighty in work and word (19). Yet chief priests and rulers delivered Him, and used their influence to railroad Him to be crucified (20). Many hoped that Jesus would be Israel’s redeemer, yet He was in the tomb three days, now His body has vanished. Women reported angels claiming Jesus to be alive, and disciples confirmed the body’s absence.

To this, Jesus responds. These men and others are foolish and slow in heart to believe all that the prophets expected of the Messiah suffering, then being glorified. The risen Messiah expounds from Moses and the prophets the truths from concerning Himself. The two invite the fellow traveler to share their evening meal at Emmaus. In His prayer, Jesus asks God’s blessing on the bread and while breaking and handing them portions of bread opens their eyes to who He is. Then He suddenly vanishes.

The Emmaus hosts are left marveling. They now recall the burning of their hearts as the Lord was speaking on the road and opening the Old Testament scriptures pointing to Himself. Highly motivated, they hasten through the evening (29) to give this latest news to the eleven and others. They hasten in on the friends they join already testifying that the Lord has truly risen. For He even appeared to Simon Peter, as mentioned only here in the gospels and later by Paul (1 Cor. 15:5). The Emmaus pair chime in with their report about Jesus’ meeting with them on their journey and developments at the meal.

Jesus is suddenly standing amid the very scene of reports about His appearances. He seeks to instill peace in place of anxiety and doubts (38), displays His nail-pierced hands and feet, and invites the others to touch Him to verify that He is flesh and bones, not a spirit. Then he further confirms His reality by eating fish and recalls for them His forecast that all details about Him in the Law, Prophets and Psalms must be fulfilled. Luke says that Jesus opens their minds to grasp the Word that He must suffer and rise the third day. Jesus designates the believers as His witnesses to herald forgiveness in His name from Jerusalem out to people of all nations. To empower them He pledges to send “the promise of My Father upon you,” the Holy Spirit (cf. Isa. 44:3; Joel 2:28f.). He directs them to remain in Jerusalem until God clothes (endues) them with power by this heavenly gift (cf. Luke 11:13). Acts 2 shows that God later begins to fulfill the pledge at the Pentecostal outpouring (cf. 2:33).

The risen Messiah leaves a signature of His provision (50–51). This comes when He “blessed them,” referring to His petitioning call upon God to bless them (cf. Num. 6:22–27). As a gesture of contact with the Father in heaven, He lifts His hands as Moses had (Ex. 17:8–13) and believers so often do when praying (1 Tim. 2:8). In the very act of leaving His signature in summoning blessing on them, He parts from them as Elijah had gone up from Elisha (2 Kgs. 5). Luke’s word for parting (diheste) pictures Jesus as going or passing. Acts 1:9–10 fills out the ascension spectacle, with two angels stressing that Jesus will return in the future in a manner just as literal. The emphasis Jesus leaves is His focus on blessing. He would carry this on by gracing believers with every spiritual blessing in the heavenlies in Himself (Eph. 1:3).

Principles relevant to prayer permeate the passage. First, our Lord has given praying believers many reasons to abound as blessed people and does this even right before His ascension. He blessed the disciples before parting, and when He is to come again, He will be a door into “the blessed hope.” Second, to lift up hands in prayer follows a practice of Old Testament believers (Ex. 17:8–13), Jesus Himself and Paul (1 Tim. 2:8). God is pleased with the hands if the heart is right (cf. 1 Sam. 16:7; Ps. 66:18).

Third, leaving others in a time of prayer has even the Saviour’s modeling. Fourth, it is encouraging to remember that even this is not the Lord’s last prayer for the disciples; “He always lives to make intercession for them” (Heb. 7:25), just as he prayed before this (John 17). Believers can rightly think of Him as the finest example of prayer.

Luke 24:52–53

Praying on Wings of Encouragement

Once Jesus has vanished from the disciples’ gaze, these men hear the angels (Acts 1:10–11). Luke closes his gospel with two reactions as they await receiving the clothing with power Jesus had pledged to give (49).

Their Celebration (52)

The return trek to Jerusalem is with hearts filled by abounding joy (cf. John 16:22). Such jubilation is several things linked with God’s Word. It is a fruit of abiding in Christ and walking in the Spirit (John 15:11; Gal. 5:16–17), even in step with Him (Gal. 5:25); a celebration in spiritual things such as angels rejoice about (Luke 2:10–11); and a fulfillment of the angels’ (2:10) and Jesus’ expectation (John 16:22). It is a tone of buoyancy in a sufficient Lord (cf. Phil. 4:4–7); a gladness that routs former gloom (cf. Ps. 30:5), and a boost to prayer (Luke 24:53). Besides, it is a foundation for vital service after this (Phil. 4:4, “rejoice always”), and a tonic believers keep drinking as they sense good cheer, celebrating the reality of a risen Lord (cf. 1 John 1:4).

The “great joy” at the beginning of Jesus’ risen and ascending ministry follows the pattern Luke traces throughout his gospel. The word “great” has been a keynote. God gives Elizabeth great mercy to bear Jesus’ forerunner (1:58), who is himself great (1:15); Jesus as the Messiah is predicted to be great (1:32); God does great things for Mary in mothering Jesus (1:49); the angels forecast great joy at the Messiah’s birth (2:10).

Great things continue. Jesus gives the disciples a great catch of fish (5:6), ministers to great crowds (5:15, etc.), promises a great reward (6:23, 35), and warns the unsaved of destruction in a great crash (6:49). The Son of Man is the fitting object of great faith (7:9), a great prophet (7:16; cf. Deut. 18:15), and gives great fruit (8:8). God and His Son do great things (8:39). Jesus’ second coming will be during great distress (21:23) and in great glory (21:27).

The “great joy” Luke reports is part of the stream of greatness surrounding Jesus. And here it sets a tone for prayer occupied with the greatness of God, in praise.

Their Occupation (53)

Luke’s description of prayer to end his gospel compares with the notes on which the other gospels end. All are realities in which prayer is strategic. Matthew spotlights Christ’s presence as His disciples go in His authority (28:20), a presence that they sense, among other ways, through prayer (Phil. 4:5–7). Mark focuses everything on God’s power in miracles that attend preaching (16:20). Paul sees later that God’s power flows with alert prayer (Eph. 6:10–20). John ends with products of Jesus’ ministry (21:25), all to His praise and, as Jesus Himself defines, the fruit growing on a believer “branch” in prayer (John 15:7–8).

Prayerful occupation of the disciples proves to be continual. Jesus had said to remain until clothed with power in a new sense, and so they wait, “devoted to prayer” (cf. Rom. 12:12). The ever-constant vigil they keep up in worship is expressed by the phrase dia pantos, literally “through all the time, always” (cf. 1 Thes. 5:17, “without ceasing”). For example, this phrase also describes David continually beholding the Lord (Acts 2:25; Ps. 16:8), Cornelius praying at all times (Acts 10:2), and the Lord’s adequacy to give believers peace constantly (2 Thes. 3:16). The disciples keep up the prayer vigil, somewhat like Anna, though she was described as never leaving the temple. She also persisted in fasting and praying “night and day” (Luke 2:37; cf. 1 Tim. 5:5; 2 Tim. 1:3; Neh. 1:6). And one can meditate on the priority given to prayer in Acts 2:42.

Prayer in Luke 24 is as in Anna’s devotion “in the temple.” Though Jesus had prayed in the desert, mount, upper room or the cross, the temple also is fitting. God chose to put His name, eyes and heart there (1 Kgs. 9:3). He heard Solomon’s dedicatory prayer there (1 Kgs. 8) and prayers later, as Daniel’s (6:10). Through Isaiah, God called the temple His house of prayer (56:7), and Jesus was fervent that it be genuinely this (Luke 19:40). Seen rightly, “in His temple everything says ‘Glory!’” (Ps. 29:9).

This fervent commitment in group prayer shifted its venue a bit later to an upper room in Jerusalem (Acts 1:14). There the disciples, certain women, and Jesus brothers “continued in one accord in prayer and supplication.”

In the temple as Luke closes his account, the disciples are praying in a pure worship. Much traffic there has been empty and dead, the sanctuary even used by merchant profiteers preying on others, not praying (Luke 19:45). Jewish prayers at the time in this house of God praised Him, whether only in words or also with sincere hearts, “Blessed be Thou, O Lord,” and gave various reasons for doing this (G. Kittel, ed., Theological Dictionary of the New Testament, 2:760). And in daily morning services, five priests came on the steps before the temple between the incense offering and burnt offering. They lifted their hands and pronounced the blessing of Numbers 6:22–27 over the people in the Lord’s name (2:760).

The house of praise is one place for “praising God.” The word for the disciples’ praise is eulogeo, a term for eulogizing that appears three times here (Luke 24:50, 51, 53). In the first two of these verses, Jesus prays to summon blessing on His disciples from God. But in verse 53 the idea turns to speaking praise, lauding God as both fountain source and adored object of blessing.

Principles for prayer pervade the scene. First, great joy in God’s adequacy that fills hearts is a catalyst to inspire vital prayer. As Christ’s words and rising from the dead ignite praise here, what God says and what He is mighty to do can make prayer a living force today. Second, however we may vary our scenes of prayer, as here from the temple to the upper room, we still can keep to continual prayer. Other things can be done, responsibly, yet the prayer is an ongoing permeation. Paul, as busy as he would be in all facets of ministry, could himself both pursue (2 Tim. 1:3) and advocate praying without ceasing (1 Thes. 5:17).

Third, a special, more intense period of prayer can prepare for being fruitful in ministry that flows out of this. So these disciples would do after God’s empowering at Pentecost (Acts 2:42). There, the results of power by the Spirit, out of lives steeped in prayer, are testimonies of God’s wonderful works (v. 11), powerful preaching (14–40), ministries focused on priorities (42), miracles through apostles (43), sharing to assist one another (44–45), single-minded spirituality (46), further praise, impact on people, and seeing others come to the Savior (47).

Luke has gravitated quickly to prayer in his first chapter, showed in often in action, and beamed a spotlight on this communion with God in his last verse. Prayer is a priority for believers today, as well. This, the beloved physician” (Col. 4:14), goes on relating the permeating role of prayer in Acts, his second volume.

Prayer in John’s Gospel

Introduction

John’s Gospel has fewer references to regular prayer than any of the first three gospels in the New Testament. Most words in this book about believers praying are parts of instructions for asking after Jesus ascends. These are scattered in Chapters 14–16. Jesus’ longest recorded prayer during His earthly ministry is in Chapter 17.

Author and Date

The best evidence supports John the Apostle around A.D. 90–95 or as early as 70. First, details of which the writer shows awareness seem to point to an eye-witness. In 1:14, “we beheld His glory.” In 19:35–36 at the crucifixion John appears to be in view, and in 21:24 the writer is a disciple close to Peter. Further, references to the disciple that Jesus loved suggest John (13:23; 21:7, 20). Besides such clues in the book, very early conviction from church fathers tabbed John the apostle as the writer.

John was familiar with Jewish expectations such as this gospel gives of the Messiah (1:19–28); he knew the land and details of cities well (9:7; 11:18; 18:1). As a disciple he could know certain matters of Jesus’ life first hand (2:6; 4:6; 12:3, 5). These even involve lengthy exchanges, what Jesus speaks to individuals, and what they say to Him that has the essential import of prayer. So are the scenarios with Andrew, Philip, Peter, Thomas, the Samaritan woman, Nicodemus, the invalid Jesus restores, and the man to whom He gives sight.

John was a leader in the Jerusalem church after Jesus’ ascension (Gal. 2:9), and later ministered to believers of Ephesus whom he writes back to from Patmos (Rev. 1:9; 2:1–7).

Theme

John is crystal clear in 20:30–31. He has selected “signs” (Gr. semeia), miracles which point to a significance behind them. These point hearers to believe that Jesus is the Messiah, the Son of God, that is, He is God. John includes these so that readers may believe, a recurrent emphasis. Believing in Jesus the Messiah is the way to enter through the door of salvation into eternal life, and Jesus is the way in (10:9; 3:1, 36; 5:24; 14:6).

Distinctives Supporting the Theme

These often have a vital clasp with prayer.

(1) John does not give, as the first three gospel writers, the overall sweep of Jesus’ ministry but a focus on his theme, Jesus’ God-hood, often shown from words and works (miracles) in Judea. He has chosen around thirty episodes the other gospels do not mention, about 90 percent of his detail unique to this book. That Jesus is God, taught also in the Synoptics but in a more concentrated focus here, lends all the more to seeing words people speak to Jesus as analogous to prayer to God. God has become flesh (1:14), and even on earth is God as well as man to whom words often are spoken.

(2) Several contrasts unique to this gospel relate vitally to prayer: light/darkness; love/hate; belief/unbelief; truth/untruth; life/death. Prayer has its fruit in realities such as love and joy (15:8–12). Belief is essential in genuine prayer (14:12–14; cf. Matt. 21:22). Prayer in faith that issues in love manifests the life in a branch-like dependence on Christ the Vine (15:1–12). Even Jesus’ own prayer pleads that believers be sanctified by God’s truth (17:17). And the value commitments in true prayer (love, faith, truth, etc.) express the true light shining (1:4, 9; 3:21), as in John the Baptist (5:35).

Often people who speak to Jesus in this gospel see Him as God or come to be aware that He is. Examples are John’s disciples who come over to Jesus (Chap. 1), Jesus’ mother Mary (2), Nicodemus (3), the woman at the well (4), the helpless man (5), the disciples after Jesus’ claim to be the bread from heaven (6), and the man given sight (9).

(3) John selects eight “signs” (miracles) to attest that Jesus is God, and give confidence to those who speak with Him (the interviews) or who will pray, as He says, “in My name” (Chaps. 14–16). The eight are: turning water into wine, healing the son (4), healing the invalid, feeding 5,000 and walking on water, causing the blind man to see, resurrecting Lazarus (11), and giving a great haul of fish to disciples who had toiled all night without a catch (21). Jesus does other miraculous things such as entering into a locked room with no need of a door or window (20).

(4) John’s detail about the Holy Spirit convicting the unsaved of sin (16:8–11) and being the believers’ “Comforter” (Chaps. 14–16) is strategic for prayer. Believers can pray for His work in hearts, as they witness and receive much consolation by the Spirit helping them in prayer (cf. Rom. 8:26–27; Phil. 2:1).

(5) Jesus’ high priestly prayer (Chap. 17) encourages believers by benefits He prays for them and details they can join in praying for fellow believers. Here are more of His words in one prayer than are recorded anywhere in Scripture, even when He prayed all night (Luke 6:12), far into the night (Matt. 14:23) or in an extended vigil before sunrise (Mark 1:35)

(6) John puts his main focus on Jesus’ ministry in Judea, whereas the first three evangelists choose much ministry from Galilee and other areas. For prayer, this works out well, permitting readers to have the facets on prayer in encounters of both areas. And John provides many words to Jesus in conversations that no other gospel mentions.

(7) An absence of parables so frequent in Matthew, Mark and Luke meets readers here. But John has two key allegories (Shepherd, 10; Vine, 15). Though John does not present Jesus as developing how prayer may relate to the Shepherd picture, prayer pertains as is plain in other Scripture. Psalm 23, for example, is a prayerful affirmation that “the Lord is my Shepherd, I shall not lack,” as are other celebrations. In John 10 itself a believer quickly senses how details can mesh with prayer: speaking to the Lord when entering into salvation (9; cf. Luke 18:9–14), combining talking to the Shepherd with hearing His voice by His Word (v. 3), asking about His leading and how to follow (3–4), pleading discernment to be true to Him and not gullible to error (5).

Prayer also is vital in John 10 for thanking the Shepherd for laying down His life (v. 11), talking with Him about leaders who fail the sheep (12–13), and in alert care against leaders who prey on the flock (12; cf. Acts 20:29–32). Prayer is strategic in approaching God about matters such as other sheep Christ also must bring to His flock (John 10:16), and so on.

In the picture of the vine (Christ) and branches (believers), Jesus gives prayer a strategic place. Abiding in Him and having His Word abiding on one’s life eventuates in asking with a will imprinted by God’s will (15:7). Its reality shows in three ways—magnification of the Father, multiplication of fruit, and manifestation of being Christ’s disciples (v. 8).

Bearing “much fruit” (8) is clarified in the context. Examples are love (8–12), joy (11), and peace (14:27). These match the first three aspects in Paul’s list of fruit (Gal. 5:22).

In John 1–12, prayer as normally understood (speaking on earth to God in heaven) is only on the lips of Jesus except in 12:13, an invocation asking blessing on Jesus as the King. In 6:11 Jesus offers thanksgiving for food. In 11:41 He utters thanksgiving for the Father hearing Him and affirmation that the Father hears Him always, as Martha has acknowledged (11:22). In 12:27–28 the God-man petitions the Father to glorify His name. In Chapters 1–12, a close similarity to regular prayer occurs in people speaking to Jesus, God on earth. The encounters provide principles helpful for prayer. Thomas, his doubts dispelled, is emphatic with the affirmation he speaks to Jesus, “My Lord and my God!” (20:28).

References to normal prayer occur rather often in Chapters 14–16. Here Jesus seeks to prepare disciples for future communion with the Father in His name. Then Jesus prays at some length (Chap. 17) about His own concerns.

Apart from twenty-six verses in John 17, regular prayer viewed as from one on earth to God in heaven is not frequent in John’s gospel. But one can see this, yet bypass the many instances where talking with the Lord is the issue. Whether in regular prayer or words to this effect, this gospel contributes much to instruct believers on what speaking to God can include or else leave out. Here are examples having a bearing on prayer that only John’s gospel mentions, even these not exhaustive (21:25).

(1) A protracted prayer of Jesus Himself (Chap. 17). It is the longest passage in Scripture where believers can listen in while the Lord prays. The first disciples evidently had that breath-taking privilege! And with the words before us, so do we! Jesus’ other longest section on prayer, in Luke 11:2–13, includes his own brief words to the Father (2–4), then His related counsel to help His disciples pray (cf. v. 1).

(2) A voicing of needs by His mother Mary (John 2:3). In Luke 2:48 she only asks the boy Jesus if he knows of the parents’ anxiety over His turning up missing from a travel caravan, and so on.

(3) The only recorded words of a person in the gospels speaking to the Lord about being born again, in that phrase at least (John 3:1–7).

(4) The single gospel passage where people speak to the Lord about His being the spiritual bread of life (Chap. 6). Other Scripture passages refer to eating God’s word (Ezek. 2; Jer. 15:16; 1 Pet. 2:2–3, etc.).

(5) The longest passage on the Lord speaking to a blind person who talks with Him (John 9).

(6) The only occasion recorded where people speak to the Lord as He claims to be the resurrection and the life (Chap. 11).

(7) The only scenario in Scripture where a person (Peter) talks with the Lord about washing that depicts daily spiritual cleansing (Chap. 13).

(8) The single gospel where Jesus speaks of prayer as vital to abiding in Him (15:7).

(9) The only time recorded when Jesus says the Father hears Him always (11:42; cf. 13:3).

(10) The only gospel picturing prayer’s effects as “fruit” (15:8).

(11) The only claim from a follower of Jesus that the Father will give Jesus whatever He asks (11:22).

(12) The single time Jesus thanks the Father that He hears Him, shown by a miracle, so that others may believe (11:42). After the thanks, some do believe (45).

(13) Jesus’ only time saying that if believers ask anything in His name “I will do it” (14:14).

(14) Jesus’ promise to pray that the Father will send the Holy Spirit (14:16).

(15) The only two statements in the Bible that whatever a believer asks the Father “in My name” the Father will give it (15:16; 16:23). Jesus’ followers do have His promise that whatever they ask in prayer, believing, they shall receive (Matt. 21:22).

(16) John alone gives Jesus’ words that after He ascends “you shall ask Me nothing” (16:23a). Yet one needs to inquire into the meaning since believers do make requests of Jesus later. Stephen asks Jesus to “receive my spirit” (Acts 7:59), and John requests “Come, Lord Jesus” (John 22:20). See the exposition later on 16:23.

(17) Jesus’ single description in the gospels about believers’ joy being made full with answered prayer (16:24).

(18) The only statement of Jesus Himself that he prays for all believers, as for their safe-keeping and oneness (17:9, 11, 15). In Luke 22:31–32 He particularizes His words to Peter, “I have prayed for you, that your faith will not fail. . . .” This is because Peter is an example of what is true for the other disciples as well. Jesus’ servants later mention His intercession for all the saved (Rom. 8:34; Heb. 7:25).

(19) Jesus’ only reference to having kept believers safe while He is on earth (17:12). John records Jesus following up all the way on this (18:9). Jesus does refer to the future in assuring that none will be able to pluck the person with eternal life out of His hand or the Father’s hand, nullifying salvation (10:28–29; cf. Rom. 8:29–39; 1 Pet. 1:5).

(20) The one statement by Jesus that He prays for those who are yet to believe and be saved. His purposes are that believers might be “one” and perfected in oneness in Father and Son, also that the unsaved for whom He has prayed might believe and be saved (17:24).

(21) John’s gospel alone gives Jesus’ words that the Father has loved believers as He has loved the Son (17:23). Paul follows up on this in writing of the saved as having every spiritual blessing in Christ and being in Him, the Beloved One (Eph. 1:3, 6).

(22) In this gospel uniquely Jesus mentions praying that believers may have their destiny with Him where He is (17:24). This relates to His guarantee of going to prepare a place, “that where I am, there you may be also” (14:1–3).

(23) Here is the only gospel utterance of Jesus in prayer that the Father loved Him before the foundation of the world (17:24).

(24) This gospel gives the truth that what is Jesus’ will as He prays (17:12) He alertly guarantees in action (18:8). His will is carried out consistently as the Father hears Him always. Truly none can pluck believers out of His hand; even His prayer is vital in their being preserved, never perishing (10:28).

(25) John alone writes about one of the last concerns Jesus voices on earth. He presses Peter three times about his loving Him, stirring the disciple’s own words to Him (God) in the essence of prayer. Peter insists to Jesus that he does love Him. Jesus emphasizes that the sincerity of such a claim surfaces when the servant prizes His will: feed My sheep and follow Me (21:15–19).

(26) The episode with Peter (Chap. 21) shows up another focus that occurs only here in the gospels. It is Peter’s prayerful affirmation that the Lord knows that he loves Him. Peter says this three times; what the Lord knows is vital to one of His followers.

(27) Peter’s words to the Lord in John 21 have a further statement that appears here alone in the gospels. Peter asks Christ’s will for another believer, John, and Christ tells him in effect to keep his mind on God’s will in his own life. Christ will take care of His will for the other, to do what He wishes with His own (Matt. 20:15). Each servant is answerable for his own faithfulness (cf. Rom. 14:4; 1 Cor. 4:2), and each bears the responsibility God’s will involves in every individual case (Gal. 6:5).

Outline

Prayer with other facets about Jesus fits within this broad frame.

I.   The Crystallizing of Jesus’ Message (1:1–18) Key claims Jesus will teach on who He is are immediately before John’s readers. He is the Logos, Eternal God (1, 18; cf. “I am,” 8:58), Creator, Life, Light, attested by God and a forerunner, Giver of new birth, glorious.

II.  The Commencement of His Claims (1:19–4:54)

III. The Conflicts over His Claims (5:1–11:53)

Five of the seven “sign” miracles in Chapters 1–12 occur in this section.

IV. The Convergence toward the Cross (11:54–12:36)

V.  The Concepts Relating to Communion (13:1–17:26)

A.  Precepts in This (13:1–16:33)

B.  Prayer for This (17:1–26)

VI. The Commitment for Redemption (18:1–19:42)

VII. The Confirmation of the Work: Resurrection (20:1–21:25)

Proof for the validity of Christ’s Person and redemption is in seven phases: proof in the tomb, proof in conversation with Mary, proof in commanding ministry, proof in convincing Thomas, proof in the convergence of fish, proof in the commanding of Peter, and proof in the final conclusion about Jesus’ multiple works.

John 1:38–51

A Question of Where Jesus Abides

Two of John’s disciples begin their transfer to Jesus with a simple question.

The Asking (35–38)

Peaking these recruits’ curiosity is the issue, “Where are You staying?” Possibly pushing this detail to the fore is their own leader John’s exalting of Jesus. He identifies Jesus as the Lamb of God, higher in rank than he is, existent before him, the One with authority to baptize with the Spirit, the Son of God (29–36). Jesus in such a capacity reasonably has an origin other than earth, though He is human, in the flesh. As Son of God, yet man; where, on earth, is He staying as a man? They puzzle over how His being the Son of God fits with this, and will have to get used to many things about God on earth as a man.

The Answer (39–51)

To Andrew and another (39–42). Jesus gives the simplest answer, “Come and see,” that is, “see for yourselves.” But He wants them to focus on far greater issues, not on a temporal lodging but on the eternal Lord of 1:1, 14 and the center from which His life moves spiritually, heaven and His abode in the Father. The initial contact is fruitful. For what John has testified and what they are impressed with in Jesus is His identity as the Messiah (41). He has come from God, not just from a shelter where He hosts them.

Andrew’s persuasion prompts him to bring his brother Simon to the Lord. Jesus tells Simon that He will be called “Cephas,” a “stone” in God’s will.

To Nathanael (43–51). Planning a trek to Galilee, Jesus seeks out Philip and challenges him to “Follow Me.”

(1) The command. Seized by the command, Philip testifies to Nathanael of Jesus’ Messianic identity.

(2) The concept about Jesus. Philip shows what he believes in two descriptions. Jesus is the One of whom Moses wrote as in expecting a great Prophet (Deut. 18:15–18). He also is the figure the writing Prophets forecast as Israel’s Shepherd (Jer. 23:5–6) and King (Isa. 9:6–7; Dan. 7:13–14, 27).

This estimate provokes a question in the one hearing the witness. His awareness of Jesus coming from Nazareth makes him dubious, “Can any good thing come out of Nazareth?” Philip, using Jesus’ technique, replies with the simple “Come and see,” no doubt sure that Jesus is capable of convincing those who are receptive.

The characterizing of Nathanael. Jesus is very impressive about Nathanael in hailing him as an Israelite who has a pure lineage.

The curiosity. Insight of this magnitude provokes the reaction to Jesus, “How do You know me?” These are not normal prayers, yet the man’s speaking to Jesus is a close analogy to some prayer.

The comprehension of Jesus. The query only opens the door for Jesus to convince the questioner more by His astounding knowledge. Before Philip called Nathanael, Jesus could see him under the fig tree.

The conviction of Nathanael. Two phrases burst from Nathanael’s lips showing his faith. He is persuaded that Jesus is “the Son of God,” a stand of seeing His deity, and “the King of Israel,” an estimate of His divine authority. The king Israelites expected would bear the government on His shoulder, and be the mighty God (Isa. 9:6–7; 40:10). The king is God also in Psalms 2:7–8 and 110:1–4, and in Daniel 7:27.

The confirmation by Jesus (50–51). Jesus gives a twofold reply.

(1) An approval of his faith (50). He asks if Nathanael believes in response to His seeing the man before he was present.

(2) An anticipation of the future (50b–51). Ahead were “greater things than these” that Nathanael would see. Part of these would be in Jesus’ ministry on earth in His words and signs, and part in the ministry after He would ascend (14:12–14).

In the present life Jesus assures the seeing of good angels, “the angels of God” ascending and descending upon Him. The ascent and descent shows close fellowship, and follows the reality in angels on the ladder in Jacob’s vision (Gen. 28:11ff.). These are zealous to further the covenant God made with Abraham and his descendants. Angels were often active in faithfulness to the covenant people (Gen. 32:1–2, etc.), and will be in Jesus’ first advent work (Luke 22:43; 24:4–7; John 20:12).

Principles are present that can fit prayer. First, what God says and ways He works can prompt hearts to talk with Him even before their perception about Him has gone far. Some, not yet sure of Jesus’ godhood even today fumble out words groping for light, words prompted by God’s Spirit who leads them to clearer light. Jesus at first may be a vague figure, a shadowy possibility, yet one held in some respect. The words come. “Who are you?” “Where are you from; what do I make of you?” “If you are who some say you are, show me more.” Not now on earth in the physical sense of John 1, the Lord by His Word, and by His servants, gives more and more to usher the receptive to faith. If they “come” and are open to what He can show, they can “see” as the early inquirers did (John 7:17).

Second, one whose words to Jesus, and Jesus’ words to him, has led on to his receiving faith’s light, can, like Andrew, impact someone else also to believe. A few words spoken to Jesus (38) eventuate, after added light, in God drawing the one who would become the great apostle Peter (cf. 41)! Third, Jesus’ compelling Word (“Follow Me”) impacts Philip, and to this man Jesus then gives success to invite another to begin to talk with Him. Fourth, though words are extremely simple (“How do You know me?”) the Lord can bring a person along by His Word to full conviction. Nathanael’s question “How?” gives way to faith in Who Jesus is, helped by the Lord’s guiding (cf. 48, 49; cf. 7:17; 6:44, 65).

A fifth principle of prayer is this. Prayer may be in the most basic form of first coming to know the Lord, but the believer is destined to see greater things ahead. The possibilities that beckon to those who will pray are wonderful in the Old Testament (Prov. 4:18; Jer. 33:3) and in the New Testament (John 14:12–14 with 15:7; Eph. 3:20).

John 2:3

Jesus’ Mother in a Prayer-like Moment

Mary appears in her second scene of speaking to the Lord. In Luke 1:46–55 she exults in God as she uses certain aspects of prayer— praise to Him and affirmation of His work. Here her words suggest a request implicitly if not explicitly.

The Marriage (1–2)

Jesus’ scene is Galilee, though Judea is John’s main emphasis in his gospel. John sets the scene as a marriage in Cana with Jesus’ mother, Jesus Himself, and His disciples among the guests.

The Mention of Need (3)

When the supply of wine is used up, causing a crisis for entertaining, Mary urges the predicament to Jesus. Her words are not elaborate, merely “They have no wine,” the barest expression about human resources failing. She speaks out of human inadequacy, moved by need.

The Miracle of Supply (4–10)

Jesus answer at first. His immediate reply to His mother is a question about His and her role since they are only people invited to the wedding. Supplying what guests need is the bridegroom’s prerogative, as distinguished from Jesus’ main mission on the earth. Is He to observe Mary’s timing, now, or wait until another occasion as the hour God has set for Him? He can have opportunities later, and not cut into another person’s domain at the moment.

At any rate, Jesus respects His mother. He is also quickly tender to discern that His mother’s words can be His signal. Alertly sensitive, He goes ahead with a miracle at this time as the will of God. All that transpires show that His will is wise.

The anticipation. Mary displays her expectant faith when she tells the servants to do whatever Jesus directs.

The action. Jesus turns six stone pots of water into wine, even good wine. Having tasted the fresh wine, the headwaiter goes to the bridegroom with a query about his turning the custom around. Usually, those leading at such a gathering gave their guests the best wine first, but here the finest has just become obvious.

The Manifestation of This (11b, c)

His divine glory. The glory John says believers beheld (1:14) is illustrated here. Jesus manifests it. Though no man has seen God at any time, the only begotten God, who is in the bosom of the Father, has exegeted Him, that is, “shown Him forth” (1:18), as here. The verse defines this case as the “beginning of signs” in Jesus’ public ministry (2:11). It displays that He is the Messiah and God, as is John’s theme (20:30–31). Each of the eight major miracles John includes throughout the book will reflect who He is.

The disciples’ faith. These, already convinced to some real degree (Chap. 1), now “believed in Him” with their faith strengthened. This is one of around ninety-eight times in John’s gospel where faith is a reaction to Jesus.

Now the prayer guidelines the passage suggests can emerge. First, though Mary is not thinking of her words as directly prayer, they are. For, as spoken to the Lord, they are of the same essence as prayer. When a person does pray, longings become evident in many expressions, here the utterance of a need one is confident Jesus is able to meet. God knows the full intent, even if not spelled out, as Jesus realizes the request Mary voices here. God knows our need before we ask (Matt. 6:8), as He knows all the thoughts (Ps. 139:1–4). Healthy prayer ought to include far more in one’s full experience, but it can issue in brevity as here.

Second, the Lord in answering prayer is always sensitive to what is wise and carries out His will. Not the petitioner’s timing but God’s is foremost, and the answer may or may not fit the idea that the person speaks upon approaching Him. Third, where it is God’s will to give what is asked, He delights to give good things, not bad (Luke 11:9–13). Fourth, an answer to prayer in the will of God always glorifies Him as Jesus’ answer does here.

John 3:2–9

Prayer Relating to the New Birth

A member of the Jewish ruling body, the Sanhedrin, engages Jesus in conversation. This precipitates the fullest teaching in one place in all the New Testament gospels about being born again.

The Perplexity (1–2)

Nicodemus, among other distinctions, is the only person in John’s gospel, other than a disciple, whose personal name is identified in a scene with Jesus. John does not tell us the names of the woman at the well, the invalid, the woman taken in adultery, or the blind man, for example.

The source. John describes the perplexity as coming from a Pharisee, a man of strict Jewish religion from a group so often antagonistic to Jesus. Nicodemus is also a ruler of the Jews and usually felt to be a member of the Sanhedrin, the council of seventy-one that governed Jewish issues. His interest reflects some openness among even those so often looking for ways to ruin the One claiming to be the Messiah.

The subject. This prominent Pharisee comes with compliments.

(1) The exhibits of it. He focuses on what Jesus is doing, literally, “these signs [miracles].” John, although himself having given only one “sign” so far (2:11), is abbreviating the record of Jesus which he knows has included several by this date.

(2) The explanation of it. Nicodemus says, fairly, that no one is able to do such things unless God is with him. He, apparently, is not among those who believe that what Jesus says or does is due to a demon working through Him (7:20; 8:48).

The visitor’s reference to human inability and Jesus’ ability deriving from God gives Jesus a natural opening to speak of the new birth. It, too, is in a realm outside man’s ability (v. 3). Only in such a supernatural realm can one have a dynamic that Jesus offers, and a destiny with Him.

The Picture (3)

To the words of His guest, Jesus replies in two steps.

The emphasis in His answer. This intensity finds expression in the repeated “truly, truly,” underscoring a great truth.

The essence of His answer. The crux is, birth from above (of a heavenly impulse, cf. 1:13) is an utter necessity if one is to experience the kingdom of God. One can participate in the powers and fruits of kingdom life from rebirth forward, and be an heir to enter the kingdom in its future sense also (Matt. 7:21–23). Jesus is obviously using the first birth (natural) as the basis of picturing the new birth (spiritual, supernatural). The second birth is as necessary to enter into the spiritual benefits as the first is to come into natural privileges.

The Perplexity Continued (4–9)

The impossibility (4). Two questions Nicodemus puts to his host emphasize what is utterly out of the question. “How is a person able to be born when old, as Nicodemus is apparently somewhat along in years? He is not able to go back into his mother’s womb to be rerouted to a second birth, is he?

Such a quandary postures the speaker right where Jesus wants him. He answers.

The insistence (5–8). Again Jesus is intense with His “truly, truly” rejoinder.

(1) His requirement of a second birth. A person must be born of water and the Spirit to be able to enter into the kingdom of God. The idea of “water” most reasonably takes the Jewish ruler back to God’s promise of cleansing in Ezekiel 36:25–27. The prophet anticipated a day when God would do three things to meet spiritual needs: give the Spirit, give a new heart, and give cleansing pictured by water. The Holy Spirit who gives new birth provides the new heart and cleansing of the life. Paul later perceives this (Titus 3:5).

(2) The reasoning of the difference. What is natural, born by properties of the flesh, is flesh, that kind of birth only; what is supernatural, born of the Spirit, is of the spiritual realm and its possibilities.

(3) The resource by the Spirit. Verses 6b–8 focus here. The Spirit is strategic in the new birth. Jesus uses an analogy of the wind rustling where it blows, and man hearing its effects but not having any control of where it comes from or where it goes to. His point is not that the Spirit’s work is unreliable in a haphazard lack of order. Rather it is that His work is unseen and unattached to human manipulation or control of human factors (1:13). It is under the Spirit’s own mysterious control, movement, power, and explanation, yet turned to beneficent success.

Inability to grasp. Nicodemus immediately gives his own unwitting illustration that the Spirit’s action in new birth is beyond human power. “How can these things be?” The human mind is prone to want everything to fit into what its knowledge can grasp, and manage within its own resources. Of course the work is supernatural, not natural, impossible to man but not impossible to God.

Jesus responds to His visitor’s concerns, which are so much like some prayer concerns. He even speaks at length.

The Particulars Explained (10–21)

Seven steps in thought unfold what Jesus reasons out relating to the new birth.

The curiosity (10). Nicodemus has been curious, naturally so, but the more curious reality is that a man at the head of Jewish religion would not grasp the concept. It is utterly true to the Old Testament, as in the anticipation of Ezekiel 36, and other factors such as the necessity of God’s energy in human life (cf. Ps. 119, the repeated “quicken me”).

The certainty (11–12). What Jesus teaches He knows to be true, yet “you [plural] do not receive our witness.” Jesus may be referring to Jewish people as a group, of which Nicodemus is a leader but an exception in his openness.

The coming of the Messiah (13). No one among men, of whom Jesus as the “Son of Man” is a representative, and no man of their own accord is able to ascend to heaven. Enoch and Elijah went up not of their own accord but when it was God’s will to make it happen, and angels who ascend and descend (1:51) are not men Jesus has in view. Only Jesus, among men, descended from heaven in God’s plan that He become man, even this predicted in the Old Testament (Isa. 7:14; 9:6–7; Micah 5:2).

The centrality of the Messiah (14–15). Jesus uses an analogy from Moses lifting up the bronze serpent (Num. 21). By God’s direction, Moses lifted it (had it raised up in plain view of those in his encampment), people with sickness looked as God said to do, and those who looked in faith lived. Similarly, Jesus as Son of Man must be lifted in His death (cf. John 12:32–33), and as in Moses’ case anyone who believes (looks) will live, in this case receiving eternal life.

The conferral through the Messiah (16). God loved the world of people and gave His only begotten Son, one of a kind, for the purpose that whoever believes in Him should not perish but have eternal life. Three things are in this statement relating to the new birth about which Nicodemus talked with Jesus. Jesus spotlights the believing, the possessing of eternal life, and the explanation. The explanation for the way of belief to have such life is in God’s love, His gift, and His purpose, that is, His own will.

The cessation of judgment (17–18). Though God must judge the world and reject some (cf. 5:29), He sent the Son into the world, not to judge the world (that was not the main purpose), but to provide a way of salvation for the world (cf. Luke 19:10). Those who choose this way do it by believing, and in this way escape judgment. Those who reject this way already stand under judgment, even now exist in spiritual death (cf. 5:24; Eph. 2:1), simply in not believing in the Messiah. He is the unique Son of God.

The contrast in people (19–21). Jesus gives further explanation relating to the new birth, in which those born (in a second birth) are distinct from those born only once. Here, He adds three things.

(1) He summarizes (19). Men reject the light that the Messiah is, coming into the world (cf. 1:4–5; 8:12), for they love the darkness of their sin and rejection rather than Him, the light. In this they keep themselves under judgment, and do it because their works are evil.

(2) One group is given to practicing sin (20). These do evil, hate the light, and refuse to come to the light (the Messiah), which would spotlight their sin and demand a change. The change would begin in the new birth.

(3) The other group is given to practicing the truth (21). These come to the light (the Messiah), that their works might be spotlighted as having been done in God. This would involve the new beginning in the birth from above, and forgiveness which Jesus also emphasizes in other places (Mark 2:10).

This flow of teaching featuring a man’s words to God and God’s words to him has principles practical for prayer. First, when a person comes to the Lord even if unsure but sincerely inquiring in prayer to know, the Lord is willing to give him light. How many one hears in witnessing say things of this essence. “Jesus, I know you were a good teacher and a man close to God; how can these things I am hearing of you be true?” Or, “Jesus, if you hear me, I really want to know; help me to see you and what you teach as the truth.” This fits in with John 7:17: if a person is willing to know the truth, God will help him know.

Second, questions of perplexity can stand in the way of the new birth but need not prevent it. God can use further light to bring faith that receives Christ. Third, the believer who hears a seeker asking questions and gives this person the Word can have confidence in his own prayers that the Spirit is able. Fourth, as Nicodemus persists despite difficulties (9), Jesus models patience, laying out the Word, the best answer to prayerful inquiry. Some believe quickly, others extend us to further efforts, and as Jesus we need to be faithful in all situations. Fifth, other Scripture shows that we who tell of the new birth can pray even that people will be saved (cf. Rom. 10:1; 1 Tim. 2:1–6). This need not be an interference with God’s sovereign working (John 3:8), but can be one implementation of it. This is one kind of situation when we submit to God’s will (John 15:7).

John 4:15

Asking for the Water of Life

Jesus, a Jew, does not cut around the region of the Samaritans, avoiding it to travel north to Galilee. Rather, He goes right through Samaritan country. Rivalry that fostered a bitter spirit and distrust caused Jews and Samaritans to avoid one another. So Jews customarily crossed the Jordan, went north through Perea and crossed into Galilee south of the Sea of Galilee.

The path the Messiah chose places Him at a well on the outskirts of Shechem (cf. this in Gen. 33–34). His disciples depart into the village to buy food.

Jesus Resting by the Well (3–6)

Jesus, weary from the toll of the journey, sits down by the town well at high noon. His quest to do always the things pleasing to the Father (8:29) moves Him to be where He is, available to do the will of the One who sent Him.

The Requests by the Well (7–42)

Jesus asking for water (7–14). A woman approaches from the village to draw water, and the traveler entreats her for a drink. As He would tell His disciples His food is to do the work for which God sent Him (34), He plans His question to lead to more than slaking physical thirst.

The request stimulates the woman’s question (9), and Jesus’ strategy to evangelize surges ahead. What puzzles the woman is how He, a Jew, asks a drink from a Samaritan woman. Her response opens the door for Him to say two things to stoke her interest even more. He says that if she knew God’s gift of living water and recognized His own identity, she herself would be the one asking for water, that of the spiritual kind. God’s Word had used water to picture the refreshing vitality of spiritual life in a quality God gives (Ps. 36:8–9), and the blessing the Spirit puts in lives (Isa. 44:3).

Provoked to question Jesus, the woman hearing His answer now questions Him further about the “living water,” how He can secure it since he is here without a water pot. Not only that, but she naturally wonders if He thinks He is greater than the Jewish ancestor Jacob who built the well and used water from it.

Again her reaction is just what serves Jesus’ purpose. Her focus on water of this well is the subject He begins with. All who drink of this well’s water are sure to thirst again, but whoever drinks of water He shall give shall never thirst. How different this water! It shall become a well springing up to eternal life. Gushing up, it shall be ever abundant, of a quality providing never ending sustenance that thrills the heart.

A claim so great, a prospect so satisfying, stirs the listener to a sharp longing to have water that blesses so much. Her words are an analogy of prayer that can ask the Lord who lavishes people from such a supply (cf. 7:37–39).

The woman’s request for water (15–30, 39–42). Her words are a yearning petition. May Jesus give her this kind of water that quenches thirst. She senses the benefit of such water she would not need to come to this well to draw.

Jesus answers her prayer-like words with a further statement that astonishes her. He asks for her to bring her husband, she confesses that she has none, and Jesus startles her with knowledge that she has had five husbands and now lives with a man who is not her husband! This perception jolts her to sense He is a prophet. She shifts the subject to the place of worship, and Jesus tells her the Father seeks those who worship Him in spirit and truth. His meaning is genuine spiritual devotion, lived out from inward reality and truth as God perceives values.

Jesus’ focus on truth prompts the woman to speak of the coming Messiah, who will speak truth, that is, “declare all things to us.” This sets up Jesus’ direct claim to be this very Messiah (26)! His answer grips the woman, for she abandons her pot to fill with the physical water, and goes immediately to tell villagers of her discovery. “This could not be the Messiah, could it?” She frames the words in a negative way, probably due to her reputation which affords her no claim on wisdom, also not being a spiritual authority. She stirs the inhabitants’ interest, “Come, see a man.” And she provokes them with evidence that points to a positive conclusion about one “who told me all things that I have done.”

The witness seizes the hearers’ interest, drawing them to Jesus to check. Before they arrive at the well, Jesus’ disciples have rejoined Him and He is challenging them (31–38). Verse 39 adds that many Samaritans “believed in Him” by the impact of what the woman told them. Many more “believed because of His word,” for even those the woman had influenced gained the further impact that Jesus Himself made on them. They counted Him “the Savior of the world” (41–42).

One more request fills out the account.

The disciples’ request that he eat (31–38). When they propose that He eat, He claims to live on food they do not know about. Their minds flash only to temporal food, as the woman at first thought only of water from the well. Jesus explains that His food is a spiritual kind. It is to do the will of the Father who sent Him, and fulfill His work. He points them to see an analogy in nearby fields ripening for harvest. Similar to this, a harvest is ready in spiritual terms, gathering “fruit for life eternal.” This is in convincing people as He is impacting the Samaritans. Jesus teaches a co-working harmony, each witness doing his part. One sows seed, later another reaps spiritual decision in people’s lives, yet all whose work has been vital can rejoice in the success.

A passage that features words spoken to Jesus suggests principles relevant when people pray even in today’s regular sense. First, God’s Word can stir yearnings and prayer to Him that centers to receiving spiritual life. Jesus leads the woman to what is most vital, drinking living water, receiving eternal life, the Lord’s knowledge of sin, giving genuine worship, and capitulating to Who He is, the Messiah/ Savior. Second, speaking to the Lord, and knowing the effect the light of His Word instills can stimulate one to faith’s closure with the very Person who is the truth.

Third, our words to Jesus, indeed our overall attention, should turn as in the disciples’ case from a fixation on temporal food to spiritual matters. It is crucial that these early disciples or we see to God’s work even in spiritual things (34). For this He has made believers His co-workers (37–38; 1 Cor. 3:9; 2 Cor. 5:14–21).

John 4:46–54

A Petition to Heal a Son

Jesus moves from speaking of eternal life to giving a boy physical life, snatching him back from near death.

The Person and the Place (46)

A royal official seeks Jesus to come from Cana to heal his son over by the Sea of Galilee, at Capernaum. From the scene where He had turned water to wine, He moves to turn a boy from death to life.

The Pleas for Help (47–49)

John’s description conveys a scene of persistent requesting (47). Several things characterize the one petitioning: his traveling out of his way to get to Jesus, his keeping up his request, his confidence that Jesus is able, and his desperation as his son clings to the perilous edge of death.

Jesus delays for a short time. He presses a concern about “you” (plural, the people of the area, some apparently hearing the words as applying to themselves). So many will not believe unless they see miracles which they feel attest that He is the Messiah, the Son of God.

The official shows tenacity, urgency and earnestness. “Sir, come down before my child dies.”

The Promise (50)

The assuring of healing. Answering the petitions, Jesus offers His pledge: The man pleading the request is to go back home. He will find his son safe and sound.

The acting on the hope. Confidence the father already has shown blooms with certainty. He believes the word that Jesus gives him, and acts on it, starting on his way, the Lord’s way, the way of the answer!

The Performance (51–54)

Several things transpire.

The report of the answer. As the petitioner is on his way in faith, God’s answer is on its way. Servants meet the official, giving him joy from news that his son is now out of danger.

The realizing of the time;. Asking what time the boy began to improve and learning the hour, the father matches it with the very time that Jesus committed to him His promise.

The response to the healing. Having already believed (50), the nobleman believes afresh. All in his household believe in Jesus as well.

The reflection on Jesus’ miracles. John records the healing as a second sign (after changing water into wine). This miracle points as a signpost to Jesus being the Messiah, the Son of God (cf. 20:30–31). It is not the second of all His miracles, but the second that John selects to carry out his theme.

Jesus’ scene with the official including his prayer-like requests provides directives useful in regular prayer. First, a father (or a mother) ought to bring needs of those they love to the Lord. He is the right one to appeal to for help. Second, as the official was earnest to receive Jesus’ resolution, we should act with zeal to pray today about various urgencies. Third, if the Lord chooses not to answer as quickly as we would choose, we, like this man, ought to persist and submit to His timing.

Fourth, when we have asked Jesus with regard to a legitimate matter, and have His Word assuring us in prayer (Luke 11:9–13), the right steps are moves of expectant faith. Fifth, where it is the Lord’s will to give the kind of answer we envision, the answer will meet us on the way of taking God at His Word. Sixth, when the Lord’s answer becomes obvious, it is our joy to believe in fresh celebration. Thanksgiving/praise is apropos. And when He chooses, God can use His answers to bring others to belief.

John 5

Talking to God about Bodily Need

John chooses to include right after the healing of a youth the healing of a man in later life. As is so often true, what the patient says to Jesus and the provision Jesus gives leads on into Jesus’ words that relate to answered prayer.

The Circumstance for a Miracle (1–5)

A feast at Jerusalem, possibly a Passover in the Spring, draws Jesus to the center of Jewish activity. Various invalids wait by the Pool of Bethesda which has five porticoes. One, infirm for thirty-eight years, longs to get into the pool seeking healing benefits, but has nobody to help him.

The Cure from Jesus (6–9)

As the Lord often does by His Word that stimulates a focus on vital issues, Jesus speaks to the invalid. He asks if he wants to be sound. The response is a confession of helplessness and inability to get into the water. Though the man is not said to express faith in Jesus, the Lord heals him and uses this to help him on to faith a bit later. His healing of the official’s son had elicited faith in Chapter 4. He commands an impossibility, “Arise, take up your pallet, and walk.” The man finds he has been immediately cured and is up, walking.

The Case against Unbelief (10–47)

Jesus follows up on the answer to the man’s yearning by responding to criticisms. He employs truth to reason with hearers.

The attack on the man (10–15). Jews accosted the healed man on a charge of violating Sabbath law. He performed work by carrying his pallet. But the man points to the authority of the One who healed him. He does not know yet who Jesus is, and cannot tell the critics. Jesus meets him in the temple, reminds him of the healing, and calls him to a life devoted to godliness, not sin. Perceiving that the speaker is Jesus, the man later tells his critics this.

The attack on Jesus (16). Now the heat of the opposition centers on Jesus on a misguided charge of violating Sabbath sanctity (cf. detail on this kind of charge in Matt. 12).

The answers amid attacks (17–47). Now the invalid’s need, his appeal to Jesus, his being healed, and the criticism nailing him lead on to several lines of answer.

(1) Jesus reasons that the work of the Father and Son are in harmony (17–21).

(2) He adds the work that He, the Son, will accomplish in judging all people, and the sobering reality of two destinies for humanity (22–29).

(3) He develops several witnesses that attest the Son, in reply to the rejection (30–39). These are His own witness in harmony with the Father, John’s forerunning witness, the verification by His works, and the support the Father gives by His Word.

(4) He presses His defamers by the issue of death they must face (40–47). His points are the peril of refusing to come (40), repudiating love (42), rejecting the Father’s witness (43–44), and relying on false spins about Moses that fail to see how he prepared for Jesus (45–47). The reliance the rejecters have is based on blindness to Moses expecting the Messiah, that is, that “He wrote of Me” (46). This is similar to the critics searching the Scriptures, assuming they have eternal life in this occupation, yet contrary to their blindness these very Scriptures “bear witness of Me” (39).

The incident of prayer-like words to Jesus flowing on into much light from the Lord points up principles meaningful in prayer. First, in initial work with a person who needs Him, the Lord can work through a pinch of desperate need to incite a beginning of words that reach out to Him. The invalid’s frank affirmation that he is void of any answer at least moves him to the verge of the answer. Others are similar in the early vagueness of what they say to the Lord, as He is at work in them. “I have nothing I can count on; I am beyond the end of any hope; I need help.” And then, with a flicker of faith, expectation leaps up, “can you help me?” Nobody is able to come to Christ unless the Father draws him (John 6:44), and God stirs even in early words and longings that begin to respond to Him.

Second, where the Lord chooses He can heal a person before causing faith relating to salvation, or even heal some whose response to Him is not clear in Scripture (cf. the nine lepers, Luke 17). Here we have no definitive word that cinches the reality of belief in the man whom Jesus heals (cf. v. 15). Some speak to the Lord, receive His help, and believe; others do not or become obscure cases. Hopefully the healed man drank in the Word such as in John’s fifth chapter, was willing, and did “come to Me, that you may have life” (40).

Third, regardless of how this man responded, others can profit from his speaking to the Lord and Lord’s clarity. Believing Him leads to life (46).

John 6

Words to Jesus after He Feeds 5,000

The exposition on Matthew and Mark already detailed Jesus’ feeding the 5,000 here, and His stilling the winds. John adds a supplement to that—the Messiah’s claim to be the bread that sustains (22–71). So in this case only a bare outline of things already discussed precedes Jesus’ analogy of the spiritual bread, upon which the spotlight now will converge.

His Supply for the 5,000 (1–15)

John ends the feeding scenario with Jesus departing off to the mountain to be alone (15). Matthew has supplied what John does not mention, that Jesus sought out a solitary place to pray He apparently invested hours in the night vigil (14:23).

His Stilling the Wind (16–21)

Again, Matthew’s account has given detail of Peter speaking to Jesus, which John is silent about. John’s focus is on Jesus’ ability to walk on the sea, and to still the disciples’ fear.

His Sustenance as the Bread (22–71)

Words uttered to Jesus in a way similar to normal prayer occur several times here (25, 28, 30–31, 34, 68–69).

The preceding events (22–25). Not long after feeding the 5,000 and controlling the wind, crowds have sought out the spot where Jesus is near the Sea of Galilee. Some speak in a question, a form often used in Scripture as an aspect of regular prayer (25). The askers are puzzled about when He came to His present location since they had not been able to stay with His movements.

His proclaiming concepts (26–71). Jesus’ response at this time is in several phases.

(1) His counsel about values (26–27). In immediate reply to the query about His switch in location, He answers their real motive in asking, not their exact question. He says they seek Him, not because they allow His miracles to convince them about His identity, but only to grab a temporal benefit, a free meal. His counsel is to switch the focus to the higher, spiritual values. He sums these up in three aspects. They should devote their zeal to getting spiritual food pertaining to eternal life. They ought to grasp that the Son of Man shall give this. And finally, let them perceive the reality that this points out, that the Father has put His seal of approval on Him (27).

(2) The curiosity about pleasing God (28–29). Mention of what they need to be zealous about, and the Father’s approval ignites a question on the people’s tongues. How often some have asked essentially this in prayer. “What shall we do, that we may work the works of God?” Jesus’ reply articulates the work God wants of them, not actually a work, and nothing of any human doing or merit. It is simply “that you believe in Him whom He has sent.” This is a frequent urgency in this gospel (1:12; 3:16, 36).

His summoning their faith in Himself touches off another question. Again it is prayer-like, and His answer follows.

(3) His claim to be the Bread (30–71). If they are to believe in Jesus, they ask what He presents as a sign that they might see and believe Him. After all, when Moses was at work God gave their ancestors manna from heaven (Ex. 16:4, 15; Neh. 9:15). They put the ball totally in Jesus’ hands, whereas He insists that the move is theirs. one of believing evidence that already is sufficient to convince the truly receptive. He reasoning is in five stages.

First, He emphasizes His reality as the Bread (32–40, etc.). God the Father of Jesus really gave the bread, not Moses, and the Father gives the true bread now. Jesus’ listeners ask Him to give them this spiritual bread (34). Then He identifies the bread as Himself; they must come to Him in order not to hunger, believe in Him so as not to thirst (35). Yet He reminds them that they refuse to believe; still, some do believe, and now He explains why.

Second, the drawing by the Father is the reason some do come (37, 44, 65). All the Father gives to Jesus will come to Him, and the one who does come Jesus promises in emphatic certainty not to cast out (37). John cites Jesus as expressing this in a double negative, “I will never, not under any circumstance, ever cast out.”

Third, as just clarified, the security of the believers is guaranteed. The certainty is particularly clear in the logic of verses 37–40. Jesus will never reject the believers; this is the will for which He came from heaven; this is the will of the Father who sent Him (He purposes that Jesus will not lose a single one); the Father also wills that Jesus raise each one up on the last day, so each one will be kept safe all the way (cf. Rom. 8:28–39; 1 Pet. 1:5).

Fourth, the simple secret of having Jesus as the Bread of Life is by an appropriation of Him in believing (35, 37, 47, 53–57). But in the face of such a privilege, Jesus’ listeners grumble out ways of spurning what He says (52). Even among the alleged “disciples,” Jesus recognizes that some do not believe, for He has known this even from the beginning (60, 64).

Fifth, the message Jesus has laid out clearly issues in a separation between the hearers (59–71). Some do not believe, indeed some even among the wider group of so-called “disciples” expressly cease to walk with Jesus (66). But the genuine disciples remain with Him (cf. 8:31). Jesus asks the twelve about their stance—to go or to remain— and Peter replies on their behalf in words that bear the essence of prayer. “Lord, to whom shall we go? You have words of eternal life. And we have believed and have come to know that You are the Holy One of God.” The disciple emphasizes at least four things: the genuine will go to no other source; Jesus is the only One to come to (cf. 14:6); the true have believed; and they know He is the Holy One, God incarnate.

Peter does not yet realize this, but Jesus confirms eleven. He recognizes what Peter is blind so far to see, that Judas is a rejecter, not genuinely drawn by the Father. However, Jesus does not at this time, as yet, specify Judas (70–71).

In all of this, truths emerge that are relevant in full prayerful contact with God. First, words spoken even to God can be empty, focusing on external currents rather than the essence of truth He emphasizes (25). People can spin words ever so glibly off their tongues to God but be taken up with trivial matters and not even recognize Who Jesus is.

Second, it is good to ask the Lord what He wants of those who would please Him (28). It is a benefit to hear His answer from His Word, also, and not hear lightly but spurn it because His call to “believe” is thought too simple, or thought wrongly directed if to “Him,” Jesus Christ. How many have asked God for an answer here, but rejected flatly as too narrow His focus on His Son.

Third, inquirers who mouth words to God about needing evidence to convince ought to submit sensitively to evidence God gives rather than casting it aside (30–31, 64a). Fourth, it is tragic to hear about spiritual bread and claim to want it, yet reject it when God clarifies that Christ is that Bread (34–36). Fifth, when the Lord asks who will remain with Him, the wise answer is the one Peter speaks to Him (68–69). This testimony of prayer-like question and affirmation voices the key convictions in a true disciple of Christ. He has things right about the way of life.

John 7:3–4, 20

Advice and Criticism for Jesus

Some of Jesus’ physical brothers, sons of Joseph and Mary younger than Him, offer Him advice as if He needs it. A bit later, many enemies accuse Him of speaking by demonic goading. All of this occurs in the same flow of thought.

The Adjustment of Jesus (1)

After feeding the 5,000, stilling the storm, and claiming to be the Bread, Jesus continues His stay in Galilee. He is aware of enemies in Judea plotting schemes to put Him to death, and for the time being keeps absorbed in ministry while also avoiding Judea.

The Advice to Jesus (2–5)

At some time not long after this, the Jewish Feast of Tabernacles is scheduled at Jerusalem. The gathering of Jews to celebrate God’s ancient care for His people when they were in temporary huts (booths) in the wilderness travels (Ex.–Deut.) is an opportune focus for ministry.

Blood brothers of Jesus tender Him their advice in Galilee. Go to Judea that disciples attracted to Him may see His miracles too; give the cause a broader exposure. If He is making big claims of being the Messiah, let Him go fully public to convince more people. John notes that these advising brothers do not at the time believe, and this apparently is with regard to His Messianic reality.

The Answers of Jesus (6–39)

Jesus replies in two phases.

His first answer (6–9). He does not sense the time right yet to go to Judea, target that He is. But the brothers’ time is always opportune, to believe in Him. They are not the objects of the world’s scorn as He is because of His forthright exposure of sin and the need to repent. He turns their advice around: let them go to the feast; He is not ready just at the moment.

His later answer (10–14). Sometime after the brothers’ trip to Jerusalem, Jesus senses that the time has become right. Yet due to opposition He wisely approaches the city secretly, not affording opportunity en route for those plotting to kill him. When the time arrives that He feels appropriate during the Feast of Tabernacles He appears, teaching in the temple.

The responses (15–20). Two basic reactions meet Jesus’ preaching. Some voice curiosity about where He gets His remarkable ability since He is not a product of the scribal scholarly process. Jesus has a ready reply. His teaching has the backing of the Father, which gives it clout, and it also potency to authenticate its veracity in hearts open to know the truth. He ministers in submission to the Father, for His glory, and His righteousness gives a validity to His ministry. This is in contrast to those who put on a show but do not really honor the law of Moses. If they were sterling before God, they would not seek to kill Him.

The other response is criticism. It flares up again (20) in the charge that Jesus has a demon as His driving force. And the accusers demand who is out to kill Him. The words of the criticism, cast in Jesus’ teeth, are analogous to some prayers hurled bitterly at God Himself for many reasons that human minds can hatch.

His message (21–39). Answering the latest criticism, Jesus asks how His antagonists are themselves consistent. They circumcise on the Sabbath, yet fault Him for healing a man on this day (John 5). He pleads for fair judgment coming out of consistent reality, not deciding by mere external appearance skewed to suit their trumped up criteria.

Some at the feast deny that He is the Messiah because they stumble over the knowledge that He is from Nazareth. In their view, they expect nobody to know where the Messiah is from other than heaven. Jesus replies that His evidence is adequate that He is from the Father, not of His own scheme, and even some religious experts do not genuinely know the Father (28–29). Certain people unsuccessfully maneuver to seize Jesus to do away with Him, yet many believe in Him (30–31). Opponents puzzle at His claim that soon He will depart and they will not be able to come where He is and find Him.

In this sequence Jesus on the feast’s last day makes a staggering claim (37–39). Any person who is thirsty can drink of Him. This apparently pictures appropriating Him in the sense of believing and receiving Him (cf. 1:12; 6:54–56). Then, as the Scripture has said (Isa. 44:3; 55:1; 58:11) out of His innermost being, out of God, rivers of living water will flow, in spiritual life, in God’s copious blessing. John identifies the streams as given by the Holy Spirit. God planned to impart these to the believing after Jesus would be glorified. The “rivers” depict fullness of blessing, just as another picture, “much fruit,” does in John 15:4–8 (and cf. Gal. 5:22–23; Eph. 5:18–21).

The Attitudes toward Him (40–53)

Two reactions divide the hearers. Some display heart openness, or receptivity. Others reflect opposition, a chronic rejection. To the receptive Jesus is the Prophet, probably of Deuteronomy 18:15; some say He is the Messiah as in Daniel 9:26 (41). Those pitted against Him reject Galilee as a place from which the Messiah can come (52). They do not grasp how this can be compatible in an overall picture with His coming from Bethlehem (Micah 5:2), or His feet touching the Mount of Olives to rescue Israel (Zech. 14:1–9). Nicodemus as a Jewish ruler issues an appeal to hear Him fairly (50–51).

The instances of speaking to the Lord (2–3, etc.) and the current of thought suggest truth that can wisely impact normal prayer. One guideline is to be very careful to curb words to the Lord to give Him advice in some manner, as the brothers did. Others have tried it— Job, Habakkuk, and Peter (cf. Matt. 16:22–23) among them—but if we see the Lord aright we realize He is in no poverty of counsel if He does not have our hints (Job 39–40; Ps. 50:12; Isa. 40). Still, in a thousand ways we upstarts tell God what to do. “Lord, let me have this unsaved man in marriage, and I assure You I will make it work.” Or “Lord, if I do this ministry by Your Word, it will not work. Do it this other way and You can keep in step with the times.” Or “Lord, this man is one of the world’s best; save him and watch him really take Your work big time.” Much of prayer today, for many, consists in a series of tips to coach God on what to do to fit our own smart agendas. We ought rather to humble ourselves into the dust, be sure it is His will that we prize, and let Him lead us His way to do things as we trust Him. Proverbs 3:5–6 still is excellent counsel.

John 8

A Sinning Woman’s Words to Jesus

A woman caught red-handed in the very act of adultery speaks to the Lord, and her words are like those of some in any age who respond to His Word. The chapter also has eleven assaults on Jesus by scribes and Pharisees (as v. 3) or other critics of their kind.

Jesus’ Conviction of Sinners (1–11)

Teaching in the temple, Jesus witnesses a group of opponents bringing a woman they seized right out of her adultery to accuse her before Him of this shame. Their device is not only to charge the woman but to pose a test to ensnare Him (v. 6). Jesus stoops and His finger begins to write on the ground, then He challenges any one without sin among the accusers to hurl the first stone of judgment, as in the Old Testament (Lev. 20:10; Deut. 22:2). Then His finger continues writing in the dust. He possibly is writing some sin of each accuser, since they successively vacate the scene starting with the older ones. The trial, rigged to test and trip up Jesus, turns into a trial that is too much for them.

In a short while, words break from the woman’s lips. Jesus asks where the accusers are and if no one stayed to condemn her. She replies “No one, Sir.” He says He also does not condemn her, but bids her go her way, yet not her adulterous way, rather not to sin again. Apparently this is not in sinless perfection but in turning away from adultery to a new, pure life in Him.

The trial scene, the accusers’ words to Jesus, the Lord’s answer, the Lord’s question to the woman, her words to Him, and the opportunity to have a new life comprise the context. The thought flows from this, partly a prayer-like situation, into Jesus’ claims before His own accusers.

Jesus’ Claims before Critics (12–59)

The thought synchronizes naturally into a unit of three emphases.

His claim to be the Light (12). Jesus describes Himself as the light of the world, giving the light of life to one who will follow Him. He, the living Word (1:1) is the light spiritually (1:4, 5, 7), just as God’s Word is a light to the feet and a lamp to the path (Ps. 119:105). This is one of the “I am” claims that Jesus makes in John’s gospel. All of these are claims of sufficiency for the receptive; they are tantamount to claims that He is the Son of God, carrying out this gospel’s theme (20:30–31).

The criticisms. Eleven assaults on Jesus occur in the chapter, showing unbelief. Yet amid attacks, many receive the Messiah, believing Him (v. 30; cf. 1:12).

The claims answering the critics. Jesus urges at least eleven lines of evidence that bear out His own authenticity. The Father attests Him (14–18); He is going where critics cannot come, to heaven (21); His rejecters, those who never repent, will die in sin (24); He speaks the Father’s message (26, 28); He always pleases the Father (29); He counsels believers to continue with Him, manifesting in this perseverance their genuineness (30–32); His message sets free those who believe (33–36); the rejecters’ father is the devil (38–44); He denies that the adversaries are of God (45–47); He Himself honors the father (48–55); and He was the “I AM,” the ever-living One, before Abraham, meaning in a pre-incarnate existence as God (56–58).

Principles that can apply to regular prayer surface. First, it is a godly trait to judge oneself for sin before judging another in heart, words, or acts before God. What one says against another may boomerang to condemn his or her own heart (cf. Rom. 2:17–24). It may slow or stop the accusing finger, as the Lord’s finger can point out the heart’s own guilt and need to repent (cf. Ps. 50:21; Matt. 7:1–5). If the heart is right with God, and of a merciful spirit, a person has his vision cleared to help another out of sin as well (Matt. 7:5; Gal. 6:1).

Second, when one has none who feel worthy to condemn even when guilt is present, the Lord who knows the truth (Ps. 139:1–4) is merciful to pardon, not condemn as one talks with Him (John 8:10–11). That was one of the great truths about Israel’s God (Ex. 34:6–7). God’s Word seen more fully offers counsel the woman could have lingered to receive in John 8. Some believed, and possibly the woman was among these (30). Jesus’ truth, and He Himself, set a person at liberty from condemning bondage (32–36; 4:1–42).

John 9:2, 35–38, 40

Contrasts in Speaking to the Lord

Words spoken at various times to the Lord in the chapter differ greatly. The disciples question Jesus out of their own deception about the cause that lies behind a man’s blindness (2). Later the man whose sight Jesus has restored questions who Jesus is and then affirms belief in His saving grace (35–38). Then Pharisees challenge the Lord in self-justifying denial of their blindness (40; cf. Rom. 10:3).

The Restoring of Sight (1–7)

John’s description moves in three emphases here.

The problem of blindness (1–3). Jesus in Jerusalem (8:59) came to a man who wandered in the darkness of a congenital blindness. Before the Lord could cope with this problem, His disciples expressed one of their own questions, based on it. Whose sin was the cause at the root of the blindness—the man’s own wrong presumably that God knew he would commit, or sin of his parents? The curiosity springs from awareness that sin is in the beginning of human life, even in a mother’s conception (Ps. 51:4), and the tendency to blame a son or a father (Ezek. 18).

Jesus answers this question, which is not normal prayer but an utterance to the Lord of the essence of prayer. For God is, at the time, incarnate on earth. Neither of the disciples’ possibilities explains this case. Rather God permitted the blindness so as to display His miraculous work when He would heal the man. Despite years of darkness, the man would be better off than many who enjoy physical sight all their lives but remain spiritually blind and plunge into eternity without any hope at all.

The passion for God’s will (4–5). Jesus’ answer about the works of God being displayed in the man is a natural doorway. He builds on it to stress the urgency of works in Him and His followers to help such people who are desperate for what God can do. As He has claimed to be the light of the world (8:12), He is the light in such episodes as this one (9:5). He will bring the man both light in his eyes for time and light in his spirit for all eternity (cf. 3:16, 36).

The process of healing (6–7). With no indication that the blind man appeals for a cure, Jesus moves suddenly into action. He mixes dust and His own saliva into clay, forms a paddy, and applies it to the man’s eyes. This is not for medicinal value, reducing the miracle, but a tangible, even soothing substance to reassure the man’s feelings and to prompt his expectancy. Jesus commanded the man to go wash in the pool of Siloam in the southeast sector of the city. A miracle would not require water any more than clay, but the mission also arouses anticipation, and dramatizes the healing all the more vividly in the man’s life. He goes and returns, his sight restored. God can heal without any substance, or with a bronze serpent (Num. 21), with attendant water (2 Kgs. 5), or oil (Mark 6:13), or in whatever way He chooses.

The Reactions of the People (8–34)

After the disciples’ prayer-like question, and Jesus’ words and mighty work, responses to the man’s sight are the focus.

Initial curiosity (8–12). The true explanation for the healing is not known automatically by many. Some who had seen the man in his blindness were perplexed, unsure he could be the same person. He persisted in claims to be that man, and gave them the full picture of how Jesus did it.

Pharisaic opposition (13–34). Antagonism builds against Jesus doing this under God’s auspices because His act, construed as a work, violated the Sabbath rest (16). This line of reasoning was met by some who insisted that if Jesus were a sinner He would not have God’s power to work sign miracles (16). So the Pharisees pumped the healed man to get him to pour forth his view of Jesus. He perceives Jesus to be a prophet (17), for prophets such as Elijah and Elisha worked miracles. Switching to the tactic that the man could not really have been blind, the enemies also quiz his parents, who verify their son’s blindness from birth, but now his sight.

Resourceful to try new tactics, Pharisees badger the restored man. Give glory to God, they urge, as Jesus is a sinner. The healed man stands firm on Jesus giving him his sight, is pressed again for how Jesus did it, and reminds men of religion that they did not believe when he told them. These critics boast that they are disciples of Moses, of the Law, of God’s Word, but do not know where Jesus has come from. The man holds his ground, insisting that Jesus performed a good work, God’s will, and God must hear Him. For since creation nobody opened the eyes of one born blind. Smug in their self-righteousness, the questioners’ late attempt to come out smelling like a rose is one of pinning sin on the man. They also scoff at his lack of qualifications to teach them, and reject him from the synagogue (34).

Words that are of the kind people put to God in prayer soon re-enter the scene.

The Receiving of the Lord (35–41)

Three phases in action occur rapidly, and the second of these is in its nature prayer.

Jesus’ counsel (35–37). The healer locates the man who for the first time enjoys sight and asks, “Do you believe in the Son of Man?” This is a question about faith unto spiritual salvation, fixed on the object, the Messiah from heaven (cf. Dan. 7:13–14). At first the man asks who this Son of Man is, showing interest, expressing a purpose of believing in Him. Jesus tells him point-blank, “You have both seen Him,” for the blind eyes now see, adding, “and He is the one who is talking with you.”

The man’s confession (38–39). Words similar to prayer pour from the seeing man’s lips. Their focus is what can be called prayer voiced in the aspect of affirmation, or acknowledgment. “Lord, I believe.” The previous preparations of heart in having sight restored and in reasoning things out to himself before the Pharisees contributed their part. Now spiritual sight frees the individual as well. In such a context, “Lord” must mean just that and not simply “Sir.” Here is One who worked what had not been done since creation (32) and who says plainly that He is the Son of Man, so “Lord” fits the case. The man also says he believes, and John testifies that he worshiped Jesus. Jesus then verifies his reality in the next verse. He came to bring people to judgment. He wants those who do not see to grasp an authentication via this man, among others. And those falsely fancy that they see may be shown up as blind. More than physical sight has to be in view. The contrast now makes this evident.

The contrast in the unsaved (40–41). Pharisees hearing Jesus’ words press Him, “we are not blind, are we?” The speaking to the Lord is analogous to prayer in those God rejects (cf. Luke 18:9–14). Their self-righteous smugness (28, 34) expects Jesus to view them as having sight, just as the Pharisee in Luke fancied that he was pleasing to God. Instead, Jesus tells it to them straight. In living by the fiction that they see, their sin remains as not yet dealt with. Spiritual blindness imposes its shroud of darkens on them, and, existing in unbelief, they do not have eternal life.

Principles profitable for prayer tower before seeing eyes in John 9. First, when we pray, it is wise to be open to the Lord to change our thinking as Jesus taught the disciples about the cause of blindness. God teaches us as we give attention to His Word (cf. Rom. 10:17). Second, when a person prays to receive Christ he may say in essence what the man here says. “Lord, I believe” (cf. Rom. 10:9–10). God knows the heart, and all that a person genuinely means, however simple his or her words. God’s Word illustrates flexibility about the kind of thing to say in being saved. The tax-gatherer in Luke 18, again simple, said “God be merciful to me, the sinner.” Others say, “Lord, I come to you,” or “I believe, help my unbelief,” and so on.

Third, a way not to talk to the Lord is the Pharisees’ style here, or in Luke 18. A person gets nowhere with Christ, the light of the world whose searching beam shows the heart’s undone condition (9:5), if he proudly denies his sin and any need to be saved.

John 10:24, 33

Words from Enemy Lips

Jesus claims to be the door into salvation and the Good Shepherd who safely guards His sheep. His enemies break into His message twice, and much of what He says is in answer to hostile words.

The Picture of Shepherd and Sheep (1–30)

Jesus pictures things by this analogy. But attitudes differ in regard to Him, then critics ask about His claim, uttering their words that are similar to some prayer.

The analogy (1–18). Jesus warns against seeking to enter salvation by a way other than the gate into the sheepfold. The Shepherd and His sheep observe the door. He also leads the sheep, they follow and know His voice. He Himself is the spiritual door to go into the sheepfold, the way to enter salvation (7, 9). He is even the Shepherd (14) who lays down His life to save the sheep and will take it again in resurrection (15–18). Those with a false message are thieves and robbers who perpetrate harm (8, 10).

The attitudes toward Jesus (19–21). Critics oppose listening to Jesus on the charge that He has a demon and is insane. But some defend Him because of His words and His work, such as the good act of restoring sight, which is not what a demon can do.

The asking about His claim (22–30). Jews utter what prayer is to some, when used by hearts that oppose God. At the Feast of Dedication they speak in two aspects which often occur in prayer. First is their question, how long will Jesus keep them uncertain about who He is? Second is their similarity to petition, “If You are the Messiah, tell us plainly.”

This is easy for Jesus to answer. He has told them, but they do not believe. His works in the father’s name are testimony of who He is. Their unbelief is traceable; they are not of His sheep, for the sheep know the Shepherd’s voice (4, 16, 27). Other things not true of these enemies but true of genuine spiritual sheep are: they follow Him, He gives them eternal life, and they never will perish. No one will snatch them out of the safety He guarantees, for both His own hand and the hand of the Father hold them. No one is able to wrench them loose from the Father, and Jesus and the Father are one, as in their Godhood, their aim to keep their sheep, and their power sufficient to get this done.

This is a strong answer to words similar to prayer but misguided.

The Peril over His Sonship (31–42)

Persecution against Jesus moves in two steps here, then He receives a great encouragement that He will gain more sheep, as He is confident of earlier (16). Again opponents’ words to Him are similar to some people’s prayers, but here ablaze with hostility (33).

The first effort (31–38). Jesus is the object of antagonism shown by these enemies’ stones and their saying. As they had snatched up stones to hurl at Him in 8:59, they do again, but do not carry their intent through. Jesus reminds them of many good works He has shown from the Father, and asks which one they seek to stone Him for. They lash back with words that burn with fire, as some even foolishly spit words at God for one allegation or another. Here the charge is blasphemy for being in their view a mere man who makes bogus claims to be God. Though blinded in disbelief, they at least understand the import of who He says He is, as is John’s theme (20:30–31).

Among His replies, Jesus calls attention to key realities: the Father sending Him, His own claim to be the Son of God, and His doing the works of “My Father.” These ought to beget their belief at least that these evidences show that the Father is behind them.

The second effort (39). The Shepherd’s reasoning only meets with the critics’ attempt to lay violent hands on Him, but He avoids their clutches.

The later encouragement (40–42). Jesus retired beyond the Jordan to a place where He had stayed when John’s disciples transferred to Him (Chap. 1). Many followed Him and “believed in Him there,” a joy putting even the rejection into temporary eclipse. Other sheep that He had been confident would come (16) are coming.

Which principles help in prayer here? First, we need to approach the Lord in prayer with faith, not ask Him for things already clear in His Word (cf. v. 24). Here the religious but unsaved press Jesus. Some today pray, out of empty, nominal religion, “Lord, if you are real, give me this or that to put it beyond doubt.” Or “Lord, show me clearly what I am to think about divorce,” when the heart knows what God already says but relishes some other answer it is determined to snatch. God is totally aware of the insincerity that drives the words.

Second, the close link of the Lord’s Word here with men’s words to Him shows that we need to do this too. We are wise to do it in the right way. Suppose we let His Word, understood in its true sense, be our guide to light our pathway (cf. Ps. 119:105). This can turn us to harmony with Him in faith and to the words or works that live out this real faith. All of this is so different from the insincerity and unbelief rampant in John 10.

John 11

Praying in the Face of Death

The chapter is sprinkled with seven occasions when people speak to the Lord and one case where Jesus prays to the Father (41–42). While not regular prayer, the seven do have words directly to the God-man, in each case on the lips of people He has called His “sheep.”

Instances are clear-cut in featuring aspects common to prayer. Mary and Martha affirm to Jesus their brother’s perilous illness (3). Disciples affirm the Jewish stoning danger, then question Jesus for revisiting Judea from east of the Jordan (8). Later the disciples advise Jesus by affirming information they think He is not aware of (12). They give Him a useless reminder that Lazarus, if he has fallen into a sleep, will wake up on his own. They speak based on misunderstanding His words (12). Martha affirms to Jesus when He finally arrives where her brother has died that if He had come sooner He would have kept Lazarus alive (21). She also adds other remarks to this friendly bit of advising, or chiding.

Mary affirms the same sentiment Martha expressed, as if Jesus has failed the family by being late (34). Asking the sisters where Lazarus is laid to rest, Jesus hears them in a kind of petition, “Lord, come and see” (34). When Jesus commands that the stone to Lazarus’ grave be rolled aside, Martha affirms or advises Him of the stench, as if He does not know about such things (39).

The chapter unfolds its great subject, Jesus’ raising of Lazarus, with the frequent words to Jesus or His own words to the Father.

The Appeal for Jesus’ Help (1–16)

Messengers the sisters sent locate Jesus across the Jordan and give Him a report that Lazarus is near death. A kind of prayer request is inherent in the affirmation, “Lord, behold, he whom You love is sick.”

Jesus’ immediate answer is not what Mary and Martha have their hearts set on. He says that the illness is not meant for death, meaning death that goes on without immediate resurrection to resume normal life (13–14). Though real death has occurred, it is a prelude to bring glory to God. That is, the Son of God will be glorified by the miracle He is to work. John notes, lest Jesus’ delay might be even temporarily misconstrued, that Jesus loved the sisters and their brother. But that God might be glorified, His will done, Jesus delayed His coming for two days. This will make what He has in mind all the more amazing.

Another prayer-like utterance occurs. The disciples recall the vicious aim of the Jews to stone the “Rabbi,” their “Teacher” (8). They affirm this danger, to which, of course, Jesus would be more sensitive than even they. And they question if He is walking into the danger zone again. How often the Lord’s people have ready news they seem to forget He will be fully aware of. And how often we ask why He is doing things the way He is.

A bit later Jesus breaks shocking news of His own, showing He has knowledge beyond what the disciples know. Lazarus has fallen asleep; Jesus means in death (13–14); but He adds that He is going to awaken their friend from sleep. This is the catalyst for another utterance of the disciples to the Lord. Assuming wrongly that He means mere sleep, they help Jesus along as if He is slow to grasp the obvious. “Lord, if he has fallen asleep, he will recover,” or “come out of it feeling better” (12).

Jesus makes clear to them that Lazarus has died. But this is a stage for great things, not gloom. He is glad for their benefit that He has delayed His answer to the sisters, for what is to transpire will work that they might believe, that is, be strengthened in faith (15).

The Assurance before Jesus’ Prayer (17–40)

By the time Jesus and His men arrive, Lazarus has been entombed four days. The scene is Bethany, almost two miles from Jerusalem, in the shadow of the most imminent danger which enshrouds Thomas with pessimism (16).

Messengers get word to Martha that Jesus is soon to arrive, and she meets Him en route outside Bethany (30). An exchange ensues, Martha voicing words in her heartbreak that are very much like some prayer today.

First, she comes to Jesus with an affirmation that if He had gotten to the home on time her brother would not have passed away. She seems to freight the words with trust in Jesus’ sufficiency, for He could have healed Lazarus. But is there a hint of disappointment, even a shadow on that trust, since Jesus did not come through as he could have? The family is left with grief they need not have, anguish the new arrival could have spared them.

Yet the trust is the overcoming fragrance for Martha. She goes on to voice it in verse 22. “Even now I know that whatever You ask of God, God will give you.” What she is affirming is not that she expects Jesus to pray and bring Lazarus back to life now, for even when Jesus mentions Lazarus rising she does not anticipate this to occur until the future resurrection. Her meaning, then, is that even though Jesus has not come on time to pray and keep her brother alive, or raise him right after he died as He did in other cases, her confidence in His prayer remains steadfast.

When Jesus tells her that her brother will rise again, Martha speaks to Him anew. Her words again are an affirmation of what she is sure of, what she knows in faith. Yes, Lazarus will rise in the resurrection of the last day (cf. Dan. 12:2; John 5:28–29). Jesus answers this with the gentle reminder that He Himself is the resurrection and the life—He holds life in His hands (cf. Rev. 1:18)—and the person who believes in Him shall live eternally even if he dies physically. And everyone who lives physically and believes in Him with respect to eternal life shall never die [never pass back from eternal life to eternal death, cf. 5:24]. He asks if Martha believes this.

Now Martha’s words that have the essence of prayer rise to their greatest testimony about the One to whom she speaks (27). “Yes, Lord,” she begins, probably meaning “Lord” as Thomas comes to express it after Jesus’ own resurrection in 20:28. Martha says that she has believed that Jesus is (1) the Messiah, (2) the Son of God, God Himself manifested. He is the One predicted to come into the world, the Messiah, King, and God of prophetic forecast. Her prayerful affirmation is the very theme John is seeking to develop (20:30–31).

Martha brings Mary out to greet Jesus. Mary throws herself down at Jesus’ feet, a worshipful posture of respectful adoration. Then her words similar to regular prayer are the same essence as Martha’s first utterance in greeting Him from His travels. Mary too calls Him “Lord,” probably with the sense Martha has grasped, and breaks out in an affirmation that if Jesus had been present her brother would not have died (32). The words reasonably have the same significance as Martha’s in verse 21.

Jesus reacts to the weeping of Mary and friends who followed her out to Him. He feels strongly stirred within, longing to see them comforted, an expression of His tender covenant compassion. God had often shown this to His people since He had first promised to bless (Gen. 12:1–3). He inquires where the family has laid Lazarus to rest. Mary and those who followed her speak to the Lord in unison, a group “prayer” petition of a sort, “Lord, come and see.” That Jesus “wept” at the impact of thinking about the very place where Lazarus lay shows His tenderness for those He loves as He identifies with their sorrows (cf. 1 Pet. 5:7). He probably sobbed in the entire process of the walk to where the body was.

Reaching the tomb, Jesus commanded that the stone be rolled from the mouth. This was not to permit entrance, but clear the way for a grand exit. Here Martha, who expected resurrection only in the last day (24), speaks in an affirmation giving information. She is sincere, but also is failing to realize Jesus knows, as she speaks in a prayer-like way as if to save Him from a wrong move. Jesus knows when His people mean well but fall short in how they grasp things, or do not rest in confidence that He will take full care of matters. Martha fails to recall and use Jesus’ own recent words that He is the resurrection and the life. He must be capable of dealing with all matters that overcome death.

A patient, tender answer falls on Martha’s ears (40). “Did not I say to you, if you believe, you will see the glory of God.” That was apparently the essence in what He sent in His message to the sisters (4), consistent with His later words (23–26).

The Aspects of Jesus’ Prayer (41–42)

Here is one of Jesus’ longest personal prayers in the Gospel of John other than the lengthy one in Chapter 17 (cf. 12:27–28). Various aspects common to prayer throughout Scripture appear as the scene is vivid about the Lord at prayer.

His thanksgiving. He is grateful for the Father hearing Him in the past (41). It is unclear what He gathers into this, but possibly He includes all that the Father has “heard” from Him. Or He might mean what the Father “heard” Him pray (unrecorded) over the Lazarus matter in particular. The greater probability is that He includes every instance, which He appreciates.

His affirmation. He knows that the Father is hearing Him at all the times He prays, a conviction that gives great boldness now. Martha herself has voiced certainty about God always hearing Jesus favorably (22).

His intercession. Jesus prays for the sake of the people witnessing what is about to occur, those “standing about.” In particular He intercedes that they may believe that the Father sent Him. The Father does answer this in verse 45 and later. Nowhere is the exact pleading for the Father to raise Lazarus expressed. What Jesus has on His heart the Father knows, as He understands the situation in every last detail (cf. Ps. 139:1–4; Rom. 8:26–27).

His expectancy. This, in verse 43, is not so much an aspect of prayer as the above, but an attitude or conviction permeating prayer. Jesus believes that what He asks the Father will do. So what He has had on His heart as God’s will He frames in words voicing that will, “Lazarus, come forth.” Jesus entertains no doubt; He expects Lazarus to emerge where the stone had rested.

The Aftermath of His Prayer (44–57)

Lazarus surged forth, grave wrappings still clinging but soon removed. What Jesus sought, glorifying of God and believing by people, is realized. Many believe in Jesus (45), but others reject even this evidence of His identity, among these chief priests and Pharisees plotting His death (46–53). Jesus avoids public appearances, removing to a village called Ephraim about fifteen miles north of Bethany. It is close to the desert of Judea should He need to seek a safer place while waiting to attend the Passover at Jerusalem (12:1, 12).

What, now, is to be made of prayer principles in the resurrection chapter? First, it is natural to mention in prayer such matters as one of Jesus’ loved ones being sick (3). All believers are beloved of God (John 3:16), in Christ the Beloved One (Eph. 1:6). Second, we need to submit in utter trust about God’s good purpose (cf. 14, 42) even when the way He works, or His timing. differs from what we have our hearts set on.

Third, it is wise to be sure when we speak to God that our words are based on grasping His Word aright. Otherwise we may offer the Lord our wisdom in prayer and discover it was our mistake, and He did not need the advice anyway (cf. 12–14). Fourth, we can be very quick to give the Lord what we think would have happened if He had done things our way, but doing them His way is proven better (cf. 21). Fifth, the Lord knows the good intentions in our words to Him even when we do not know as much as we assume we do, and he does not chide us.

Sixth, as Martha had confidence in Jesus’ prayer, we can have the utmost assurance in His intercessory prayer for believers today (Rom. 8:34; Heb. 7:25). Jesus never fails, in prayer (42a) or anything else. Seventh, one thing we often can tell the Lord in prayer is who we know He is as we are taught by His own Word and His works (27). Believers have often filled their prayers with words extolling the Lord (cf. examples in Ps. 146–150). Eighth, Jesus’ own prayer is a model guiding us to thank God that He has heard us and does hear us. Rather than “running dry” of things to pray, we always can rejoice before the throne for answered prayer. We even can mention specific fresh cases as fragrant “thank You” notes.

Ninth, a great motivation driving prayer is that people beholding God at work will believe and receive salvation.

John 12

Different Voices

Five times in the chapter voices speak to the Lord, four to the God-man on earth, and once Jesus calls on the Father (27–28a). The scenes vary, as from a supper with Lazarus, Martha and Mary, then the triumphal entry to Jerusalem, and Jesus’ interchanges with others in the city.

The Repast at Bethany (1–11)

Having come back the fifteen miles from Ephraim to Bethany, Jesus is preparing for the Passover in the city where ministry but peril awaits Him. Lazarus’ grateful family invites Him to supper. Martha, as in Luke 10, is serving, Lazarus simply reclining for the meal, and Mary anointing Jesus’ feet with costly, fragrant ointment, then wiping His feet with her hair.

The word for the house being “filled” with the pleasing scent is the same word for being “filled” with the Spirit (pleroo, Eph. 5:18). What is meant is that the atmosphere was controlled or permeated by the fragrance. This, other than the magnetism of Jesus, was the most conspicuous element to everyone.

Mary displays her sense of the preciousness of Jesus, a worshipful recognition of His honor as their Teacher. By contrast, Judas Iscariot disrupts the mood of worship, intruding an ugly spirit of withholding such devotion but slyly under the guise of caring love. His accusing question asks why Mary wastes the precious substance when she might have exchanged it for an amount up what three hundred days’ wages earned and devoted it to help the poor? In Matthew 20, one denarius (a coin) is worth a day’s salary. What irony! What hypocrisy! A man who nurses in his heart betrayal of the greatest example of love (4) is bothered about Mary failing to show love to others. He also is replacing devotion to the Messiah and Son of God with devotion to others.

John at the time he writes his gospel looks back on the incongruity. Judas, he has come to discern, did not even have devotion to the poor. Far from that, he was a thief, and was selfishly dipping his fingers in the disciples’ money bag, a truth that had become known in due time.

Jesus defends Mary’s devotion, and wants her to keep what is left to anoint Him for burial. He points those in the room to devotion to Himself, soon to depart into heaven, while the poor always will be around to receive their help.

John lets a somber note fall on the scene. Chief priests are laying strategies even to put Lazarus to death. This was because it rankled them that Lazarus was the man many were believing Jesus had raised from the dead.

The Reception into Jerusalem (12–19)

Jesus enters the center of Jewry at Passover time when thousands of Jews are streaming in to observe festive events started in Exodus 12. One can refer back to the exposition of Matthew 21 which has already reviewed the Triumphal Entry.

Here, it may simply be noted that prayer occurs in verse 13. Many of the commoners on hand for the feast spread palm branches. This was significant because Jews since inter-testament times had palm branches as emblems on some coins to picture victory. Now they use them to honor Jesus as the incoming King, their victor, showing faith in His claims to be the king fulfilling Old Testament prophecy. They greet Him in words that are a longing of prayer. “Hosanna” means “Save now.” It is a petition to restore Israel from bondage to the Roman overlord. Their prayer cry also includes the words of praiseful ascription to Jesus, “Blessed is He who comes in the name of the Lord” (Ps. 118:25f.). They identify Jesus in their prayerful shout as the One they believe fulfills what the Psalm anticipates. The One coming is “even the King of Israel.”

Jesus has frequently given His hearers the testimony that He is the Messiah/King as in Daniel 7:13–14, 27. He has claimed to be the Son of Man (Dan. 7:13–14).

Such a palm and praise reception into Jerusalem provokes consternation among Pharisees who are bent on putting an end to Jesus’ career (19).

The Responses of the Lord (20–43)

Words similar to those fitting for prayer occur in some of these. At least four reactions can be reviewed in summary.

To the Greeks (20–26). Certain Greeks have heard of Jesus, too, and make known to the disciple, Philip, their wish to see the great leader. What they voice is a desire not given to Jesus directly, but similar to cases where even Israel’s kings sought a kind of prayerful contact with the Lord through those close to Him (Jer. 21:1–2; 37:3). Others also did (Zech. 7).

Jesus, hearing the request, does not grant audience specifically to the Greeks. Events are leaping forward rapidly in His busy ministry, and knowing He has but a few days left He senses that His “hour” for redemption and glorification is upon Him. In what He effects in this, Greeks and many others will have opportunity to see Him in salvation, if they will.

To the Father (27–30). Here, as in 11:41–42, is one of Jesus’ more extended prayers, albeit still brief, with the longest prayer to come in John 17. He feels intense troubling within about what His work to provide salvation is to exact on Him. He ponders words His spirit feels in prayer, “Father, save Me from this hour.” He will repeat similar words in His Gethsemane prayer (cf. Matt. 26). Here He is only giving the words in a question about what He might pray. Then He affirms before the Father that to take on the work of His greatest suffering is a great purpose for which He came at this time. This kind of resolve strengthens Him, and holds Him from shrinking back and avoiding the ordeal. Now a petition breaks from His lips, “Father, glorify Thy name.” That is the greatest passion of His life. He had come to do the Father’s will and had done always the things pleasing to Him (John 8:29). He intends to carry through in the will that glorifies the One who sent Him.

In this case the Father responds with a sound heard even by the multitude. Some suppose it to be a crack of thunder, others an angel speaking to Jesus. The Father’s voice, well-known to the Son, declares, “I have both glorified it [through all of Jesus’ ministry], and will glorify it again.” It is the most powerful heavenly attestation of the Son’s ministry up to now. It is a sweeping accreditation of what He will be and do in Gethsemane, the trial, the cross, the resurrection, the ascension, the outpouring of the Spirit, and every future work in His will.

Jesus tells the crowd that the voice is for their sakes. Through John’s recording of the words, many would know and have the impact of the authentication as a help to their faith.

To the cross (31–33). The Lord also announces that in His redemptive work judgment is on the world, and Satan the prince of this world system is cast out, his doom assured even though not fully carried out until God casts him into the Lake of Fire (Rev. 20:7–10). In contrast to Satan’s defeat, Christ’s drawing of men to salvation occupies His thoughts here (31–32).

To critics (34–43). Jesus appeals that hearers “believe in the light, in order that you may become sons of light” (36; cf. 8:12).

The Messiah finds a way to slip free from the crowd and go to a secret haven (cf. Luke 5:16). Rejection of His claims is notable. Over against rejection, many even among the rulers believe in Jesus, though they hold back from going public with their conviction (John 12:42).

Whatever the reaction to Him, Jesus’ own response is that His Word will in the last day judge those who reject (48). For He has delivered the message the Father gave, offering eternal life (49–50).

Principles for prayer are noticeable here. First, we can avoid Judas-like criticism in the Lord’s presence by being sensitive to His values, not any sinful notions. The passion should be on what honors Christ, weighing how we use things as He is preeminent in our devotion (cf. Col. 1:18). Second, in the spirit of those at Jesus’ entry, it is our privilege always to live with His blessedness real in our thoughts and prayers (cf. Phil. 4:8; Col. 3:1–4).

Third, as we learn from Jesus it is our privilege to pray free of any angling to find a way out of hard things that are God’s will for us but a steadfast devotion to meet them. Fourth, as Jesus did we can insist on doing God’s will with the petition that God be glorified. Jesus had this attitude in His approaching the cross and in all things (17:4). Obeying God’s will is the way of blessedness to us as well (13:17; cf. 14:21–23; 1 John 2:17).

John 13

Talking to the Lord about Cleansing

John alone of the evangelists records what Jesus taught in the upper room during the Passover supper. Soon to die, rise, ascend and send the Holy Spirit, Jesus prepares His disciples in key facets of life to enjoy communion with Him and be emerged in His will as a fish in the sea (Chaps. 13–16). Then He prays at length about key aspects His purposes have in store for His own in the present life and for all eternity (Chap. 17).

The spotlight at the moment is only on facets in Chapter 13.

The Cleansing of Believers (1–17)

Words that have the substance of many a prayer when speaking to the Lord issue three times from Peter (6b, 8a, 9).

A summary of the scene (1–3). Jesus deals with His disciples about cleansing from sin, using dramatic action as well as words to make lessons vivid. This episode, as a part of activities at the supper, is preceded by several emphases. These are Jesus’ awareness that He soon is to ascend to heaven, His love to His own all the way, the dark note that the devil has placed a plot to betray Jesus in Judas Iscariot’s heart, Jesus’ confidence that the Father has entrusted to Him all things of His will meant for Him, and His assurance that He has come from God and is going back to Him.

Despite the cloud that betrayal casts over the scene, the summary reveals that really all is well. Jesus is free, a victor in command of His circumstances. They are not in charge and He a victim.

The scene with His servants (4–11). Jesus stands, lays His garments aside, and, having taken a towel, wraps it around His waist ready for use. The creator of the world (1:10) and the Messiah/King of Israel devotes Himself to slave labor. He takes a basin of water around, washing His disciples’ feet, snatching the towel in each case to dry the feet.

Peter’s turn to be washed becomes the emphasis, exhibiting a lesson that applies to all believers (cf. v. 10). In these moments words are evident that show similarities to prayer. Peter’s first words are a question to his Lord, inquiring if He washes his feet. The disciple can quite naturally feel here that he himself ought to be washing Jesus’ feet, as Mary had recently anointed them in adoring respect (12:3). That Jesus should wash his feet was too much a come-down from the high rank to which the fisherman exalted Him (cf. Luke 17:7–10).

Jesus in reply is a gracious, patient teacher. His answer is simply that the rightness of His washing the disciples’ feet is not yet evident to Peter. But Peter will come to grasp its relevancy. The disciple ought to be satisfied with his Lord’s answer, but he blurts words in careless haste, as a short time after this he would be too precipitous to take a cut with his fast sword (18:10–11). In one moment being so fixed on showing respect for Jesus, he is in another instant showing disrespect for his knowing what He is doing. How like the fluctuations that can come on believers today. He avers emphatically, in the literal idea, “Never under any set of circumstances will You wash my feet!” John uses a double negative (cf. also 6:37; 10:28–29) to catch the stark force of it.

Again Jesus is a study in patience. He quietly responds to the disciple’s dogmatism, spouted out like some prayer is today. “If I do not wash you, you have no part with Me.” Jesus means that if Peter does not submit to being washed, he will not be able to participate with Jesus in the sense of communion, accord of heart, fellowship.

Now the gravity of his words and the attitude behind them sink into Peter’s mind. He has a wake-up call. What is utterly unthinkable is living without having “part” with the Lord he adores. So he is just as emphatic in his latest words, again so much in the essence of prayer believers today offer. “Lord, not my feet only, but also my hands and my head.” If washing is necessary to be close to Jesus, this follower craves a total bath! His passion for harmony with the Saviour is a burning reality.

Jesus teaches further, and all the disciples would let the words sink in. All would except Judas who is soon to exit from this group with betrayal fanning his heart into its own heat (30). Jesus’ reasoning is simple. A person who has taken a bath of his entire body (Gr. luo) and then in walking gets just his feet dirty only needs to wash the feet (10). Jesus employs the analogy of the bath to portray the spiritual cleansing God gives in salvation, which does not need to be repeated. The washing of the feet is analogous to the frequent cleansing from any sinful currents of life so that one can maintain close communion with the Lord, in ongoing daily relations.

Jesus makes this apparent. He explains that “you” (plural, the disciples, and them as representative of all real believers) are clean with the overall bath (cf. Luke 10:20). But not all of the twelve are clean in the sense that they have salvation, for Judas is not an authentic believer (11; 17:12). Later, Jesus is in harmony with this in 15:2–3. There, believers whom Jesus pictures as branches in the Vine need a continuing cleansing (2b), but they already are clean in the overall bath that compares to salvation (3).

The stress on serving (12–17). After washing all of the disciples and sitting down, Jesus asks if they grasp what His action was all about. If He, the Lord and Teacher they honor, has washed their feet, they ought to wash one another’s feet. His action, an example of servant-hood, illustrates that they, not having status greater than their Lord, should be servants to Him and each other. Each should minister to another in ways to help the other be clean spiritually so as to sense closeness with the Lord. Knowing things about fellowship, they are blessed by God as they obey, fulfilling them.

Ways of helping other believers be cleansed before God are many. One is by reading, preaching or sharing the Word itself which is a cleansing agent (cf. Ps. 119:9–11). Another is by first being sure that one’s own life is right before helping another come into line (Matt. 7:1–6; Gal. 6:1). Still another is by faith that God is faithful and just to forgive and to cleanse (1 John 1:9) on the basis of Christ’s blood (v. 7), and helping others see this. In our own lives as well as in appealing to others to seek cleansing, we must always remember that the Word does not automatically cleanse. For we must “draw near to God” (James 4:8).

The Curiosity about Betrayal (18–30)

Words of a nature that is like prayer appear in the apostle John’s question that is just about at the center of this (25).

The announcement of a betrayer (18–21). Jesus makes clear that the cleansing cannot really apply to all of the twelve, as in 10–11. He knows those He has chosen for salvation, but Scripture (Ps. 41:9) will be fulfilled when a seeming friend rises up to oppose Jesus. Then the Teacher is point-blank about one of this very group turning on Him to betray Him (21).

The asking to identify the betrayer (22–25). Peter beckons to John, whom he sees leaning affectionately on Jesus’ breast, wanting John to inquire which person would betray. For eleven of the men are weighing the others, trying to figure out who could be the villain. So John, leaning back again, close to Jesus, questions “Lord, who is it?”

The answer about the betrayer (26–30). Jesus’ reply in this case is immediate. The betrayer will be evident when Jesus dips bread in Passover meat, vegetables and juice and hands the sop to him. Jesus then hands the soaked morsel to Judas Iscariot. Yet not one of the eleven identifies the betrayer on the spot. Satan enters the disciple in the sense of further goading to carry out treachery he already had caused to riot in Judas (13:2). Jesus says to Judas, “What you do, do quickly.” Judas promptly departs. The eleven, not yet aware, suppose that Judas is carrying out an errand to buy needed items or to give to the poor, a concern Judas had made an issue (12:5).

The Concentration on Glorifying (31–38)

Curiosity to identify the betrayer gives right of way to Jesus’ emphasis on His being glorified and glorifying the Father.

The anticipation (31–32). The Messiah’s work in death, resurrection into a glorious body, ascension and being with the Father would redound in appropriate glory. This would accrue both to Him and to the Father in the drama of fulfilling the divine will (cf. 17:5).

The absence (33). Jesus calls the disciples “little children” as a term of endearment since He loves them (13:1) and will put His love in them (17:26; cf. 15:8–12; Gal. 5:22). This designation is fitting, too, because He has compared believers to children due to their traits of dependency and simplicity (Matt. 18:1–6, 10). Jesus tells these He is with them only for a short time longer, then will go where they are unable to come at this time, to heaven (John 13:33; 14:1–3; 16:28). He will correlate with this later that though they cannot come to Him there, He will come to them by the Holy Spirit (16:7, 14–16). As He goes away, He gives His own a new commandment, to love one another as he has loved them. The love will help others know they are His disciples (34–35).

The asking about His meaning (36–38). What the Lord says prompts from Peter another question akin to curiosities spoken to God in prayer (36). “Lord, where are You going?” Jesus’ answer is not point-blank, “to My Father’s house” (cf. 14:2). He rather says that where he goes a disciple is not able to follow Him at this time but shall later (i.e., go to be with Christ in heaven, Phil. 1:23; cf. John 17:24).

Peter is quick with a follow-up question, and this again is as believers often ask why the Lord in His Word says one thing or another (37). He presses Jesus to find out why he is not able to follow Him immediately. After all, he is prepared to lay down his life in His behalf. Peter has not only asked to gain information, but affirmed his cocky certainty about all-out dedication. The Lord in answer asks if indeed the boastful disciple will put his life on the line for Him. He voices what He is aware will occur, that in truth Peter is soon to deny Him three times during His trial.

Prayer of the Lord Himself for Peter would be a key factor in the rebound by Peter and ten other disciples from terrible failure. The exposition of Luke 22:31–32 has already detailed this.

Now principles practical in prayer are apropos on John 13. First, like Peter we too have questions about cleansing, but they can arise out of different feelings. “Lord, do I really need for You to wash my feet now?” We may legitimately wonder if our hearts are right at a given moment, or be definitely sinful yet insensitive and stubbornly denying need to be cleansed. Some extend Peter’s kind of refusal to be washed into a continual denial of Christ cleansing them. Those who profess to be believers but are not genuine have sometimes been self-deceived enough to insist that they never do sin. With such a belief, they have not admitted to a need to be forgiven.

Second, suppose a believer grasps the need and privilege of daily cleansing to be on a wave length to have sweet communion with Christ. His prayers can be tender and fervent about this (v. 9). Third, people betray the Lord today as well, and we rightly pray to have perception about those who defect. Prayers can be relevant to gain insight to be wise about individuals, or to know how to help turn them to Christ if they will come. Prayer is also important to ask for help to professing Christians who are tempted to take the betrayers’ path. And it is one of God’s channels on how to strengthen the genuine to cling to the path faithfully (cf. Luke 22:31–32).

Fourth, we do not as Peter ask in a situation of Christ’s departure to heaven, but our prayers, like His, can pursue Christ’s work where we need light. “Lord, what are You wanting to do in this community, and how, so that we may walk in step with You?” “Lord, when are you going to turn this person to You? Oh, do it soon that she may glorify You!” “Lord, should I see Your hand at work in this movement, if so in what way, and what can be my legitimate relation to it if any, as I follow You?” “Lord, why is it not Your will for me to marry this woman, have this door opened, or go home to heaven to be with You now?” On and on can go the prayer issues.

Fifth, let us never engage in braggadocio touting of our faithfulness to the Lord. At our best we fall far short of God’s glory, and fail Him every day. Let us rather pray that we may stand steadfast (cf. Luke 21:36). Let us pray that we may show we love Christ by feeding His sheep and following Him (John 21:15–19). Let us be sure that we trust Him and obey Him by putting on His whole armor against Satan’s trickery and for the Spirit’s purposes (Eph. 6:10–20). But let us always be keen to the danger that we can fail, and lean all the more on God’s sufficiency. In watchful prayer and in other ways, let us and help others do this too!

John 14

Great Tings by Prayer

Jesus guides His people’s thinking in five phases that John captures. Prayer is relevant in each.

The Anticipation of a Place (1–11)

Words here, much like speaking in prayer, are responses to the Lord’s picture of His Father’s heavenly house. This is an abode with many dwelling places that Christ will make ready for His own. Christ is to depart to prepare such a place for believers, and will return to take them to it. He tells the disciples that they know the way He is going. This prompts the first words that are similar to prayer.

Thomas affirms that the group does not know where the Lord is going, and questions how they can know the way. Jesus answers that He Himself is “the way, and the truth, and the life.” As the Person in whom people are to believe (1:12; 3:16, 36; 7:38), He is the way to the place He will prepare, the way to “Home Sweet Home.” As the truth, He is essentially and centrally the focus of content people are to believe in to be on the way and to deal with life along the way. As the life, He the Son of the Father is the very quality or principle, the vital living reality at the heart of truth (8:32, 36). One could never be on the path, or have proper principles by which to live, or the dynamic of life itself without Him (cf. John 15:1–12; Acts 4:12). The way to the prepared place, to answer Thomas’ question, is not finally an abstract pathway that leads to the Father: It is another Person who assures that those who come to Him will get there.

Another question pops out, this time from Philip. He petitions, “Lord, show us the Father, and it is enough for us.” This is asking for what Jesus already has given, and betrays a dull use of truth the disciples ought to be seeing and acting upon. Jesus discerns this. He replies by asking whether He has been so long with “you” (plural, all the disciples) and yet “you” (singular, Philip) have not known Him. He has manifested what the Father is like, His will (5:19; 8:29), His works (5:20; 14:10), His words (14:10), and His power (5:21). So those who have really seen Jesus have in effect seen in action the Father with whom Jesus is one. The two are distinct Persons, but of the same essence, sufficiency, purpose, values, and so on (10:30).

Jesus’ answer leads Him on to make an appeal for belief that He is in the Father and the Father in Him. They are in complete agreement and likeness. Faith can also be spontaneous as a proper response to the works that show forth the things in which Father and Son are in essential unity (11).

This anticipation of a destiny then is in view, Jesus moves smoothly from it to a prospect. Those who believe in Him will accomplish even greater things.

The Accomplishing of Greater Things (12)

Again Jesus asserts truth with a focus on what is absolutely dependable (“Truly, truly, I say”). He speaks to “you,” plural, the eleven after Judas has gone out in 13:30. He assures that the person who believes in Him will also do the works He does. This reasonably entails, for the eleven, miracles that carry out God’s purpose of showing the message is authentic in the early days of the church (Heb. 2:3). It also embraces the works, things that Jesus does, that are the fruit of His being the Vine (15:1). These are manifestations such as love, joy (15:8–12), and peace (14:27). Paul later sees this as Christ living in believers (Gal. 2:20; Col. 4:3a; cf. Phil. 1:21).

Not only this, but one who believes will even do “greater [works] than these. . . .” These works ahead for Jesus’ followers are greater in different ways. One way is in emphasis, more on what the Spirit effects in various parts of the world, and not only where Jesus now is physically in various episodes. Another is in outreach impact touching more lives with the possibilities God will open up in the new era (cf. Matt. 28:19–20; Col. 1:6, 23). Still another is in the potential of prayer that Jesus immediately highlights (John 14:13–14). In a far greater grasp and passion than they yet have known, the disciples, and other believers, will “ask.” The prayer ministry will secure greater victories in God’s will by faith that lays hold of incredible things God can do (cf. Matt. 17:20; 21:21–22; Eph. 3:20).

The Book of Acts with its series of statements about the gospel’s progress reflects this being enacted in the beginning stages (Acts 2:41, 47; 4:4; 5:14, etc.). Jesus in John 14 traces the secret to His going to the Father, filling this out later with His sending the Spirit from there to work in people (16:8–11; cf. Eph. 3:16–21).

The Asking for Greater Things (13)

It is vital to see the link of “greater things” with the opening of a door into a new privilege. This boon is asking in Jesus’ name. While Jesus is on earth with His own, they do not need, when they talk to the Father, to ask Him in Jesus’ name. For they have Him immediately and personally present. The help He now gives is, to be sure, often very great as in feeding the 5,000 and the 4,000 and having even an overflow left. However, when the Father glorifies His Son, part of the glory is in doing even greater things as His people ask the Father in His name. This is in His will, tapping into all His authority in heaven and earth (Matt. 28:19), His values, and His power by the Spirit He sends.

The Answering with Great Tings (13b–31)

Those who pray this way can be stoked on encouragement from the privilege of coming “in My name.” They also have Jesus’ direct promise to back up this prayer; He says, “that will I do.” In this, He lays His own honor and surety down as a validation to motivate praying. When Jesus repeats this promise in verse 14, it even more powerfully lifts prayer on wings of certainty. A further incitement to pray in confidence that expects is in Jesus’ purpose in answering. His aim is “that the Father may be glorified in the Son.” The believer can pray on the impetus that what He asks for Jesus’ sake is sure of glorifying the Father in the Son, and having His aroused support. The Father’s very goodness and worthy character make it sure that He will give good things to those who ask (Luke 11:9–13). Glorifying the Father would result from His open door, from which He lavishes His good things, or fruit (John 15:7–8).

Such encouragements prepare those who pray in this light for Jesus’ challenge to be available (15). Answers to prayer are in close harmony with loving availability that obeys Christ’s Word. He will open up more about this relation of Himself and believers when He gives His picture of abiding (15:7–8).

Jesus’ own prayer is a further boost to believers. He pledges to ask the Father for, and promises the Father’s giving of, another “Helper,” the Holy Spirit (16). The word parakletos for the Spirit means “one called alongside,” and here refers to the Spirit’s presence and support. He will do various things for believers—seal for safety (cf. Eph. 1:13–14), indwell, baptize into Christ (1 Cor. 12:13), anoint (1 John 1:20, 27), guide (Gal. 5:16–18), empower (Acts 1:8; Rom. 15:13; Eph. 5:18), teach (John 14:26), help them in convicting the unsaved (John 16:8–11), and other ministries. Chiefly, He will glorify Christ (16:14), even though Christ and the Father are present in believers too (14:21, 23, 28; Rev. 3:20).

Another Judas, not the one called Iscariot, speaks words in a vein similar to prayer (John 14:22). He questions how his Lord is distinctly to manifest Himself to His own, and not to those who do not believe. Jesus answers that the person who loves Jesus and in this love obeys Jesus’ Word (cf. 15) is one the Father will love (21). The Father and the Son will come to the believer, and “make our abode with him” (23). Jesus later enlarges on this in His detail of believers abiding in Him and He in them (15:1–17).

It is pertinent at this point to sum up principles for prayer in John 14. First, as the disciples ask questions and receive answers, believers ever since have been free to pray and receive the Lord’s tutelage. Now the focus of our getting His teaching, in relation to prayer, is in a diligent search for light in His Word and obeying it (14:15, 23; 15:7; 1 Pet. 2:2–3; 2 Pet. 3:18).

Second, the real encouragement believers gain from Jesus’ expecting “greater works” closely joined with prayer ought to incite their asking for the greater things. As believers pray for momentous accomplishments, they can attempt great things, counting these from a great Saviour. Third, Jesus’ own prayer for the Spirit (14:16) and securing of Him as our Helper ought to elicit from us many thanksgivings for the many blessings this gives us. As an old song says, “The Comforter has come!” Prayer can spring up for every filling, every leading, every teaching, every victory in witness, and a thousand other bounties.

John 15

Abide and See What Prayer Secures!

At the heart of His “Upper Room Discourse,” the Lord gives one of His most vivid pictures of the close relationship He wants with believers. It is the analogy of Christ as the Vine and His people as branches, and the fruit His life produces in them. It joins other intimate pictures of His closeness to His own—Shepherd and sheep, Water of life and those who drink (4:14; 7:37–39), Bread and those who assimilate Him, Resurrection and Life and those who live by Him, Light and those who walk in His light.

Much that is the very essence in Jesus’ teaching at the last supper reaches a focus here.

The Picture of Abiding (1–6)

Quickly the details come together. Jesus claims to be the vine, the true one. This is true not as distinguished from the false (cf. Rev. 14:16–18), although He is, but the ideal or finest expression of a vine in contrast to what falls short of that. God’s people were His vineyard from which He desired fruit (Isa. 5); now Jesus is the ideal vine from which “much fruit” will come (John 15:4, 8).

“My Father” is the Vinedresser, corresponding to the proprietor of a vineyard. Genuine believers, the truly saved, are pictured as “branches” (5a). It is true that one called a “branch” may show a spurious nature in not bearing fruit (2a). Jesus’ words may be legitimately read “every branch in Me” or “every branch that does not bear fruit in Me.” The latter is more probable. In verse 2a, a mere professor is in view at the moment. This appears to be so, as shown by several reasons. First, the lack of any fruit at all does not fit a truly saved person as Jesus contemplates abiding for all believers in 6:54–56 or 12:23–26, or Romans 6:22 or Galatians 5:21. Second, not bearing is in the present tense, describing a continuing pattern, agreeing with John’s style of distinguishing the genuine from the false even in the Christian circle by their contrast in godliness or ungodliness (1 John 3:4–10). Third, every branch (person) that does bear some fruit receives pruning to bear more fruit in verse 2b whereas no eventual fruit is predicated for the non-bearing. Fourth, that the Father “takes away” is put in a term (airein) that means actual removal far more often than merely lifting up as some have the word mean here (John 1:29; 5:8–12).

A fifth reason is that in the flow of thought the non-bearing person (2a) is reasonably the non-abiding person (6). There, the terms reasonably point away from the kind of treatment a genuinely saved person will have—“thrown away,” “they gather them,” and “they cast them into the fire.” Jesus on several occasions describes unsaved people, though mingled with the saved before, as gathered and cast into judgment by His angels (Matt. 13:41–42, 47–50, etc.). No definitely saved person is described in this kind of language.

Jesus goes in John 15:2b to the bright side. Every branch (person) that bears fruit receives the Father’s pruning/cleansing. This reminds one of the saved/unsaved contrast nearby in 13:10–11. The pruning may also include chastisement in trials by which the Father deals with sons for their good and His glory (Heb. 12:3–11). The Father’s purpose for the true believer who bears fruit is in both passages (John 15:2b; Heb. 12:11).

As in John 13:10–11, the genuine are the eleven. Judas has gone out in 13:30. The genuine are “clean,” a form of the same word for the saved being “clean” by the bath of salvation in 13:10. Jesus contrasts with these Judas, who professes but is unsaved (11). The eleven are already “clean” by being saved, but do need to be pruned to bear “more fruit” as believers.

The secret of fruit appears in Jesus’ picture, “Abide in Me, and I in you.” Those in true union with Jesus, not an artificial connection that time can show to lack reality, are to reflect this in their communion. They do this in faith’s obedience with love (14:15), as Paul later speaks of faith that works through love (Gal. 5:6). Abiding is in at least three aspects. These are relating by faith to Christ the Vine, His Person and will; in rejecting by faith what is against His Person and will (cf. Luke 9:23); and in receiving by faith the sufficiency His Vine life provides. This is made good by the Spirit (14:26; 16:14; Eph. 5:18–21).

Some fruit can lead on to a capacity to bear more fruit, and this on to much fruit. Even believers with much fruit can still be further pruned to achieve God’s purpose of yet more fruit than that. And much fruit can keep increasing in a servant life.

In contrast to a branch (person) who abides and bears fruit and more fruit, even much fruit (cf. Matt. 13:23), a so-called branch (person) may not abide. This person who is nominal as a branch, apparently not really saved, bears no fruit that abiding leads to, and finally is rejected as the descriptions convey. This is as in Jeremiah 5:10a. In the John 15 context, Judas, whom the other disciples for a time wrongly imagined to be saved, is an example.

Now prayer comes vitally into the picture.

The Prayer in Abiding (7)

Prayer is a privilege and outflow possible from the abiding life. Jesus speaks of three related facets.

The condition. “If you (plural) abide in Me” is a condition assuming that as believers do abide, results can follow. When they “abide in Me” and “My words abide in you” it is clear enough that what is true to Christ’s words becomes in-lived as the will of the askers. Christ lives His will in them (cf. Gal. 2:20).

The completeness. A possibility extends to some sort of completeness as broad as what Christ-led believers will to ask. This is in sensitivity to and immersion in Christ’s will. Abiding as shaped by Christ’s will blends into the disciple’s will in the praying, when it is what it ought to be (cf. 1 John 5:14–15).

The confidence. How reasonable the outflow, “and it shall be done for you.” God who first wills what is desired, works it into the heart via His Word. And so God who wills and tempers the heart to His way can commit Himself to fulfilling what is asked in harmony with His passion. With such a prospect believers who pray in submission to their Lord can feel enthused to ask with confidence.

The Products of Abiding (8–17)

Three of these leap into view immediately in John 15:8, which carries the abiding life expressed in prayer on to its products. The first is the magnifying of the Father, glorified as is the Holy Spirit’s purpose (16:14), a living of the true Christ-life in the essence that He lived as He glorified the Father in His earthly walk (17:4). He lived it perfectly; believers are never sinlessly perfect in this life. Second among products, and another way of looking on the first, is the multiplying of fruit, with examples of love and joy following (8–17) and peace a bit earlier (14:27) and later (16:33a). A third product is the manifesting of discipleship, the marking out of those authentically following in the obvious values of Christ. Jesus had defined that others would know the believers are His disciples if they manifest love (13:34–35; 1 John 4:7ff.).

In Matthew 13:23 true believers, there pictured as a fourth kind of soil receiving God’s Word, are very different from people Jesus portrayed by three other soils. The fourth kind bring forth fruit, and what verse 23 envisions is all “much fruit,” though “much” in differing capacities such as a hundred fold, sixty fold, and thirty fold. Christ’s genuine people vary in their degrees of productivity, whether in any short span or in each one’s total accumulation over a whole life.

As Jesus continues, He clarifies further the products of abiding. Distinctive examples are love after the example of Christ the vine (John 13:1, 34–35), joy, and obedience to teachings of His Word that rightly apply. The obedience itself entails love, joy, peace, and other fruit (cf. 14:21–23).

Prayer reappears in a fresh mention after 15:7 in verse 16. Here Jesus emphasizes two things. One is His priority for believers, the abiding people. His priority is their bearing fruit, and for this He both chose them (the selection to salvation) and appointed (the specifying of a particular mission in life). He not only wants fruit but fruit of a nature that remains, that endures, that shows the marks which glorify God as it attests reality as in verse 8. As such, it will remain, that is, stand the evaluating test of Christ’s judgment as fitting to receive future reward (cf. 1 Cor. 3:13–14; 4:5; 2 Cor. 5:10; Eph. 6:8; Phil. 4:17, etc.).

Not only is Christ’s priority for believers in John 15:16;, but the prayer that lays hold of God to gain this true success. The logic is that Christ chose people to salvation and the appointed role of bearing fruit. As they commit to God’s will, prayerful asking opens the door of God’s blessing (Matt. 7:7). God answers prayer with the fruit out of His abode, and in what He can do with believers, as in John 15:7–8. Yet another picture of the products is in “rivers of living water” by the Spirit (7:37–39).

The Persecution of the Abiding (18–25)

Those who abide in Christ find that as the world persecuted Him, it persecutes them. Their own love inside the company of the believing (17) is in sharp contrast to the hate they receive from many outside, the unbelieving.

Prayer is a strategic asset in any area of living unto Christ, and certainly in facing persecution. This is true even if Jesus does not expressly integrate prayer immediately in these verses. He has already done so in 15:7, 16! To pray about persecution is cogent for a strategic aspect of life that affects “branches,” “friends,” “witnesses,” as the passage describes Christ’s people. Petition would be fitting in this, to seek new strength amid the hostile as very often in the Psalms and in trials such as Luke 21:36 and John 15:18–25. Intercession would be relevant, as Jesus elsewhere counsels, “bless those who curse you, pray for those who mistreat [revile] you” (Luke 6:28). Paul later exhorts believers to pray for all sorts of people, even kings (1 Tim. 2:1–2), and one matter of the foremost relevant concern would be that they might be saved (vv. 4–6). Paul intercedes for those still unsaved among his Jewish people (Rom. 10:1).

Not only that, but in persecution believers find sufficiency that God is and supplies. So thanksgiving/praise to the giving God is apt. When enemies were coming against the Judah that King Jehoshaphat led, one of the lines of defense was in moving the people to praise God (cf. on 2 Chr. 20:18–19). A short time later, God’s giving of victory over the hostile advancing force was itself a catalyst for further praiseful credit to Him (26–28).

The Power for the Abiding (26–27)

Christ’s prayer for the Father to send the Spirit to His own (14:16) is an example of effective asking that is in God’s will.

So, when the Spirit does come as the Helper of those abiding, several things characterize Him. His focus is truth, teaching God’s Word to believers (14:26) and convicting those outside of this truth (16:8–11). He is from the Father, so His passion is to please Him as was that of Jesus (8:29), and He is ideal to lead believers in prayer “according to God” (cf. Rom. 8:26–27). He also bears witness of Christ, not only in teaching the abiding but in working conviction in people of the world. And so He glorifies Christ (16:14).

With the Spirit as their Helper, the abiding will also bear witness of Christ (27). Jesus fills in later that the Spirit’s coming to help in witness would give His disciples power (Acts 1:8; cf. Eph. 3:16–21; 5:18). The eleven here listening to Jesus would witness with this help, and other believers would by the same principle.

Now the principles cogent for prayer in John 15 can get their due.

First, the way of success in prayer is the path of intimate communion with Christ and His Word. Any commitment to prayer that does not flow out of heart oneness with Him and His will is a dead and rotten thing (cf. Ps. 66:18; John 15:7; James 4:3–4). Second, what a believer wills to ask when all is right is what God wills, distilled in the heart by His Word. God can commit His answer to the one who prays committed to Him.

Third, the believer is not of himself able to do anything that has the true quality of spiritual fruit. But whatever he asks of God in sync with His will, Christ promises God will do, and this does have the nature of real fruit. Trust in human muscle and get what human muscle can achieve; rely on knowledge only of this world and get what this learning can deliver; depend on man’s inventions and receive what they produce; vest confidence in polished words and reap what they can effect; but trust in the God who answers prayer and see what God can do.

Fourth, since a believer’s prayer permeated by Christ and His Word (John 15:7) has its “branch-like” issue in a “fruit cluster,” prayer pleasing to God is a very, very big priority. Believers ought to be tender to its strategic role daily, not dismiss it to one of the last claims on their time and energy. As vital as sap in a vine is in emerging into lush grapes, the inner life of prayer becomes manifest in much fruit that glorifies God and distinguishes those who reflect what He is like. The right resolve, empowered by God Himself, then ought to be, “Though I have made prayer a slight thing, from this hour it shall be the great force Jesus says it is.”

Fifth, prayer of the nature that Jesus teaches is apparent in the qualities the Scripture elsewhere traces to the Holy Spirit, love, joy, peace, and so on (cf. Gal. 5:22–23). It is obviously among the things the Spirit teaches (14:26), and taps into the power He supplies (Acts 1:8; 4:20–31; Eph. 3:16–21; 6:18). Sixth, if the Father answers “yes” to asking in Jesus’ name (John 15:16), to pray in His name is to plead His will which is true to His Word (v. 7). In both verses of John, the secret of receiving what prayer specifies is of the same essence: what pleases the Lord.

Seventh, the truth that God’s answers are what God does for us (7) and what He gives (16) ought to teach us humility that credits Him in gratitude. Some selfishly turn answers to prayer into traffic to give themselves plaudits, or to receive these from others. But the answers are from God’s goodness (cf. Luke 11:9–13), never to be cheapened into capital to boost our own name, rather used rightly to exalt God’s. Jesus connects prayer answers to our glorifying the Father (8), not getting accolades to tout us. Even when others see us as disciples (8), the direction of the honor focuses to the One whose disciples we are (“My disciples”). Our perspective needs to be that on which the chapter closes, that as the Spirit witnesses of Christ, so do we (cf. Col. 1:18).

John 16:23–30

Changes Ahead in Prayer

Speaking to the Lord in John 16 receives its first mention here in verses 23–24, followed by references in 26 and 29–30. Jesus finishes His Upper Room Discourse before He enters into His long prayer in Chapter 17. He prepares His own for suffering (16:1–5; cf. 15:18–25), for sorrow (16:6–11), and for seeing Him in spiritual clarity (12–33).

The chapter is laden with profound truth about communication that will be changing. The main change is from directly speaking with Jesus on earth to speaking to the Father in heaven via Jesus, or in Jesus’ name. But what the Lord says of suffering and sorrow vitally gets believers set to engage in such prayer.

The Preparation for Suffering (1–5)

Caring orientation is Jesus’ sensitive way to get His servants ready for what is ahead. His Word is aimed at helping them know with realism what to expect so that they will not be offended and imagine He has misled them. Sufferings will confront them. Those hostile to Christ and Christ’s people who honor Him and His cause (15:18–25) will evict them from synagogues. Their deceived notion will be that they are doing God a favor, when in reality they have not known salvation in the Father or His Son. To be forewarned is to be forearmed and to realize that Jesus has been up front, faithful about what a stand for truth is going to attract as to suffering.

The Preparation for Sorrow (6–11)

Briefing about Jesus’ departure from them and difficulty that opposes Him casts a cloud of sorrow on Jesus’ people. This is in some sense like the dejection in hearts when a beloved member of the family departs, for a gnawing sense of emptiness is left. Those bidding goodbye to Paul in Acts 20 would also feel such a letdown.

But Jesus’ quick assurance is that His leaving will also have its great advantages to gladden them. When He goes, the Helper will come to them, for Jesus has prayed in line with the Father for Him (14:16) and will send Him (16:7). This will work for good as He, the Spirit, will bear witness of Jesus and assist believers in their witness for Jesus’ sake (15:26–27). To fulfill this, the Spirit is not only to come, but convict the unsaved in three ways.

One thrust of conviction is with regard to sin. The Spirit can bring the unsaved to face the attitude of insisting on their own selfish will, not believing in Christ and turning to Him as the way, the truth and the life (14:6). A second arrow of conviction concerns righteousness. For the most confronting example the world has ever beheld of righteousness shining in human life is in Jesus. The Spirit can use truth about His righteousness and other humanity’s own lack of righteousness to point out that they need a turnabout to Him. The Spirit’s third way of convicting is about judgment. For the kingpin of all sin, the devil (cf. 12:31), is judged at the cross. This judgment is a sign for all who follow in sin that he masterminds and fosters (8:44). For they are just as surely doomed to face God’s judgment yet ahead. Their judgment already is one of condemnation (3:18), as they exist in a state of spiritual death (5:24). Their judgment, now sealed, is to be meted out just as surely as the devil’s judgment will eventuate in final doom (cf. Rev. 20:10). Jesus has clarified that those who persist in unbelief are to die even ultimately in their sins (8:24). and not pass into eternal life (5:24).

The Preparation for Seeing (12–33)

Other advantages of Jesus’ going and the Spirit’s coming fill Jesus’ words.

Seeing the truth (12–15). Once present, the Helper as the Spirit of truth will assist believers see what will effect their own spiritual joy.

The word “see” appears seven times in 16–22, and even in 12–15 it is obvious that the Spirit discloses truth so that Christ’s own can see it. He is the very Spirit of truth, the One who takes of Christ’s truth and reveals it to them (13–14). Jesus even re-emphasizes such a disclosure (15). The Helper even will unveil to “you” (believers) truth about what is to come in God’s plan (13).

Seeing the Lord (16–22). The Spirit’s disclosing of truth for the believing to see is a fitting provision. In a short time before His death and burial they will see Jesus, then not see Him during His time in the tomb, and again see Him after He has risen (cf. John 20, 21). His death is to mean sorrow to them, but rejoicing to enemies who want Him put to death, yet seeing Him in resurrection victory will bring them joy (16:20).

Jesus even puts their seeing Him again in other terms, “I will see you again” (22), to emphasize positively His coming back from death. Their joy in a living Savior no one can take away, for He will go on manifesting Himself to them, ever present (14:21–23; 15:4, “and I in you”). He would reassure them, “Behold, I am with you always, even to the end of the age” (Matt. 28:20).

Seeing answers to prayer (23–24). In that day after the Lord is absent physically but when He is present only spiritually, they will not ask Him questions by having Him present bodily to answer. His being with them in the body has been their privilege countless times (14:5, 8, 22). In the future time, their speaking to the Lord will be to the Father, through Jesus, and the Father will give His answer in Jesus’ name. Abiding in Christ, and having Him and His words abiding in them (15:4, 7) tutors their praying in His name—His will, power, and values which are the Father’s (14:10). The Father’s commitment in answer accords with His own passion.

Jesus adds that while He has been on earth, the disciples have not asked the Father anything “in My name” (16:24). Rather, they could pray to the Father (Matt. 6:9–12), or have Jesus right there and come immediately to Him, not directly to the Father as they later will, urging the basis of Jesus’ clout. Now that the new door of prayer is to open, Jesus invites their laying hold of such privilege: “ask [this is the privilege], and you will receive [this is His promise], that your joy may be full [this is realizing His purpose].” Their joy, a sense of good cheer in sensing adequacy, is sure to be complete, a plentitude even in seeing the purpose realized.

The fruit closely related to prayer is in harmony with 15:7–17. There, Jesus mentions love, joy, and peace close by (14:27). Here, prospering prayer leads to joy, it is that of believers who love Jesus Christ (27), and it is in a life that realizes peace from Him (33). The Spirit who glorifies Christ and discloses His riches to believers (14) apparently gives the fruit as part of this, just as Paul says that fruit is “of the Spirit” (Gal. 5:22). Prayer with confidence in God’s sufficiency, rather than being eaten up by anxiety due to failing resources, leads to peace (Phil. 4:6–7; cf. Luke 18:1).

What Jesus teaches of prayer here fits with what He teaches elsewhere (Luke 11:5–13). Before the Father, the asking leads to receiving, seeking aspires to make its discovery, and knocking summons the opening of a door into hospitality from the host who opens the door and is there for them.

In asking for and seeing answers to prayer, the case will not be a matter of Jesus praying in the disciples’ absence (26). True, He now asks the Father to send them the Spirit as a Helper (14:16), but in that day after His departure they will do their own asking, personally, for things they need (cf. Phil. 4:6). But praying to the Father themselves will have no disadvantage, rather strong advantage to excite confidence. It is this: The Father whom they ask Himself loves them, is utterly committed to them in His Son, and is the One with whom the Son will be present. This all is a powerful guarantee of the Father’s fervent will to answer (16:27). It accords with the Father’s honor and goodness to give the Holy Spirit in Luke 11:5–13.

Testimony Jesus gives of coming from the Father and going to Him gives clarity to their faith in His being God (John 16:28–30). Yet what they believe is to be subjected to a test in the coming hours when they are scattered during their Lord’s arrest and trial. Even when they leave Him alone as He faces that crisis the Father is ever with Him. His sufficiency as in such a time can guarantee their peace and be their principle always in their own tribulation. Jesus has prayed for them (Luke 22:31–32), and has overcome the world (33), and their overcoming is by abiding in Him, with its vital prayer and fruit (15:7–8).

Principles for prayer abound here. First, it is a distinct advantage that prayer after Jesus’ ascension is a matter of approaching the Father in His name. Those praying need not seek out the physical Jesus to inquire of Him, or have Him physically present, or feel any disadvantage in this physical proximity not continuing. But they can pray successfully whatever the case. Second, the standard of successful prayer, that it be in Jesus’ name, is a strong summons to be permeated with all that pleases Him. This is the spirit of prayer that can register with mighty impact.

Third, a great part of the joy believers know finds its spring of resource in prayer as Jesus relates it. In His name, it is a talking with God that is saturated by His words, the will they uphold (15:7). In such prayer, a believer is available to Christ for the things all-important in His values, the qualities that glorify God, for example as love, joy and peace.

Fourth, we know victorious prayer by realizing the Father’s love for us is great, and that He appreciates our love and faith toward His Son (27). Fifth, our living by prayer of this nature is in the same heartbeat with faith’s courage seeing Jesus Christ as overcoming the world (33). It is not prayer as often heard today, a kind of despondent timidity that shrinks from daring much. It is prayer on the high note of Christ’s triumph, and sharing victory with Him.

A note of triumph is a good one at the end of Chapter 16. The Christ who has overcome the world (16:33) is the Christ overcoming in His own prayer in Chapter 17! And He overcomes the world through believers in their godly lives; for example, in Spirit-led prayers (cf. Eph. 6:18; Jude 20).

John 17

Listening to Jesus Pray

Here is the longest recorded prayer that has come down to us in the New Testament from Jesus. A reader can usually sweep through it in a few seconds. For the Lord’s entire night of prayer (Luke 6:12) or hours in prayer we do not have His words, as here.

Some of the most crucial concepts of the spiritual life fuse together in John 17. Think, for example, of the close bond between the Lord teaching truth and prayer that flows with it, glorifying God, and God’s gift of eternal life. This communion also refers to knowing God, God sending His Son to the earth, and doing God’s will. Other features are Christ’s eternality, obeying the Word, manifesting God, receiving His Word, faith, Christ’s witness, the Father’s holiness and righteousness, and the cooperation of Father and Son. Still more are: intercession for believers, the oneness of believers, Christ’s ascension, joy, being set apart by truth, Christ sending believers on a mission, the unsaved hating the saved, God’s glory on believers, the perfecting of the saved, God’s love and loving God and other believers, and getting to heaven.

The prayer is foremost among all of Jesus’ recorded prayers. If we list key descriptions of His own praying in the gospels the list can look something like this:

Prayer in relation to God’s overall plan (John 17)

Prayer of great gratitude (Matt. 11:25–26)

Prayer of great commitment (Matt. 26:37–44)

Prayer of great forgiveness (Luke 23:34)

Prayer of great endurance (Luke 6:12)

Prayer of great earliness (Mark 1:35)

Prayer far into the night (Matt. 14:23)

Prayer of a great beginning (Luke 3:21)

Prayer of a great finish (Luke 23:46)

Prayer for the Comforter (John 14:16)

And many of His top teachings on prayer are these:

Prayer in overall discipleship (Matt. 6:9–13)

Prayer encouraged by God’s character (Luke 11:5–13)

Prayer in its great possibility (Matt. 17:20; 21:21–22)

Prayer in the right motive (Matt. 6:5–8)

Prayer taken very seriously (Matt. 14:23; Mark 1:35; Luke 6:12)

Prayer submissive to mercy (Luke 18:9–14)

Prayer strategic in recruiting (Matt. 9:36–38)

Prayer and watchfulness against temptation (Matt. 26:41)

Prayer issuing in fruit (John 15:7–17)

Prayer with gratitude (John 11:41–42)

Prayer in its greatest model (John 17)

In John 17, Jesus speaks to the Father in three biblical aspects of prayer—petition, affirmation, and intercession.

His Petition for Glorification (1–5)

Jesus makes a transition from teachings to prepare the disciples, and looks to the Father in prayer. He lifts up His eyes to heaven. He has turned to the Father often in this way, and the gesture is fitting when His prayer speaks even of His ascending to the Father physically. His departure from the earth to be with Him in heaven as the God-man, in a bodily sense, is distinct from His remaining physically in the earth (13; cf. 11a).

He petitions the Father to glorify His Son that the Son may in this glorify Him. He has always glorified the Father (5; cf. 8:29). Now He seeks to be glorified in contrast to His humiliation with its many limitations, as in emptying Himself of the use of divine prerogatives to move at the Father’s impulse (cf. Phil. 2:7). Such glory with its new body operating with full authority (Matt. 28:19) and heavenly conditions is soon to be His in the composite process of death, resurrection, ascension, sending the Spirit (7:39), and bearing much fruit through His people (12:24; 15:8). The Father’s being glorified will be an answer to prayer due to the same realities, as He is glorified by what believers do fruitfully (15:8). And the Messiah Himself, committed to the same values as the Father, will be shown in His splendor by the Spirit (16:14).

In being glorified, as in verse 2, the Saviour is to display the Father’s gift to Him of authority over all people (Matt. 28:19). Here the Son affirms the committed authority to carry out the purpose of His giving eternal life to all that the Father has given Him, drawing them (John 6:35, 44, 65). Of course that will have its base in His accomplished realities of His redemptive death, resurrection, ascension, seating in authority with the Father (Rev. 3:21), and sending of the Spirit to convict, teach, guide, fill, and so on.

Eternal life, the Son affirms (John 17:3), is the life of knowing the Father in genuine faith as the only true God, and Jesus Christ whom the Father sent (cf. 25; 3:16). For Jesus is the way, the truth and the life (14:6). As the “true” God (alethinos), the Father meets the criteria, the ideals, the ultimate possibilities of what God can be, as Jesus is the true Vine (15:1). That the Father is the only God does not deny that the Son also is God; He is shown in other verses to be God (1:18; 20:28).

Having glorified the Father on earth, Jesus has fulfilled the work He entrusted in line with His will, so that all of this magnifies the Father (4). Now, the Son petitions the Father to glorify Him as in verse 1, and in this also glorify Himself in a further sence . The glory is that which the One praying had with the Father in eternity past. In that estate, He could act fully as God. His humiliation had not come, in which he “emptied Himself” (Phil. 2:7), not of deity or its attributes, but of the independent use of these prerogatives in acting only from His own initiative.

The petition seeking to be glorified and to glorify God gives way to an affirmation.

His Affirmation of His Manifestation to Believers (6–8)

Showing the Father’s “name” to the disciples, the Son in effect disclosed the Father (1:18; 14:9). This revealed what the Father is like, for example: His character, values, will, and power.

Again the Son affirms also that the Father has made a gift of believers to Him, a gift out of the world (in the unsaved being saved) into the One who is the Vine. The gift does not mean that believers are no longer the Father’s. They remain His as well, though given, as babies a mother shares into the hands of the father while she still is the mother. Jesus had pictured believers as in the Father’s hand and also His, always kept safe, never to be relinquished (10:28–29; cf. 6:37–40).

The prayer affirms that believers have obeyed the Father’s word, which Christ speaks (8:28, 38) but which is His word at the same time (8:31; 15:7). They received and believed the word (17:8), heard it and followed Jesus (10:27).

In 17:7 Jesus affirms what the disciples have realized; everything they see and hear in Jesus is faithfully from the Father; the Father is the source, authority, character and author of the will in every facet of it. The Lord declares in verse 8 that He passed on to people, the receptive, the Father’s gift of words to Him. Believers were convinced that Jesus came from the Father, the Father sent Him, and the Father was His authentic source.

The Intercession for Preservation (9–16)

The prayer transitions into the intercessory aspect, marked out as verse 9, begins: “I ask on their behalf.” Jesus’ burden in prayer vigil here is that the Father keep believers safe (11), that they may be “one” in the same commitment Father and Son share. He will develop this request more in verse 15, and emphasize His own faithfulness to preserve the receptive (12; cf. 6:37–40; 10:28–29).

It is not the world, the unsaved, that here occupies Jesus’ concern (9), for only those who already have eternal life can be held safely in it. Those who do have this kind of life, His prayer defines, are the ones the Father has “given Me” (cf. 6:37). In 6:37–40, He has made it clear that those the Father has given do actually come Him, and each one who does come Jesus will never under any set of circumstances cast out (a double negative makes the words forcefully emphatic). Not only that is assuring, but Jesus adds in the same connection that this securing of believers is the will he came from heaven to carry out. This is also the Father’s commitment. It is that He (Jesus) lose nothing, have not a single loss of a believer at all. Rather, He will raise it (each person who has died but is part of the “all”) on the last day, at the time of the believers’ future judgment.

Only one person in the band of men immediately around Jesus is unsafe. He is “the son of perdition,” Judas Iscariot, already identified as the betrayer in Chapter 13. The phrase denotes him as one destined for, fitted to perdition (punishment). In his own willful opposition to Jesus, what Scripture said in advance is being enacted in principle (Ps. 41:9) as in John 13:18.

Insisting on the safe-keeping of those who come to God, Jesus follows up that truth now in His intercession. What is God’s will is here what it is consistently in God’s Word. It is the very substance impressing its reality on the will of the one who prays yielded to and inclined to that will (cf. 15:7). Prayer God can honor is a means He uses, not a craving for self-serving objectives but a passion that His desire be accomplished (Matt. 6:10; 1 John 5:14–15). Here Jesus pleads for the very safe-keeping of believers in salvation that God otherwise expresses as His sure intention. He also appeals for the sending of the Spirit (14:16) which is elsewhere affirmed to be the very will God aims to effect (7:39; 14:26; 16:13).

This detail in prayer is relevant right at this point because Jesus is soon to depart out of the world (11a). Believers, left in the world (11b), will be in enemy territory (cf. 15:18–25; 16:1–5). It is a dangerous area where the wicked one carries out his wiles (17:15; cf. 12:31). The prayer is extremely relevant, showing sensitivity to the need to be protected by the Father’s keeping power.

Because the Son is “one” with the Father (11d), as in His commitment to the same will, He Himself has been faithful to believers (12). His prayer affirms that He Himself has been “keeping” them secure while in the world; what is called the imperfect tense expresses His guarding faithfulness in continuing action in the past. The word “keeping” is from tereo,“to keep,” the same term Jesus will use in pleading also the Father’s certainty to guard them securely in verse 15. In verse 12, the Lord’s focus is on keeping the saved safe in (Gr. en) the Father’s name (power, honor, will), and in verse 15 on the Father keeping them out of (Gr. ek) the wicked one, Satan. Security from both standpoints is in view. It is even better than an impregnable fortress with mighty gates barred at front and back.

Jesus’ prayer goes on to a second affirmation of His vigilance in keeping believers secure. “I guarded them,” He says, using the aorist tense of phulasso, “to guard, keep watch.” It is a vivid word to convey alert watching. It portrays shepherds protecting their sheep (Luke 2:8), sixteen soldiers guarding Peter to keep him in prison (Acts 12:4), and God’s ability to keep believers from falling from salvation (Jude 24).

Again Jesus affirms that He is soon to come to the Father (13). Yet what He prays is in the world, the arena where the believers will remain. Here, assaulted by various currents against them, they need what the Lord’s pleading seeks for them, a bright outlook rather than a dark one. Here Jesus entreats that they may have His joy made full in them. In answer to this prayer for joy, God would give joy as a fruit of abiding (15:11), joy in the saved praying (16:24), joy in a resurrected Savior (16:22), and joy by faith in Christ enhanced with an outlook of God’s power working in future, full salvation (1 Pet. 1:5, 8–9).

Jesus affirms another catalyst to peak believers’ joy (14a). “I have given them Thy word,” itself a stimulant of joy (cf. Ps. 119:162; Jer. 15:16). It is even fuller in the apostles’ day than before the Messiah came.

The prayer affirms hatred against believers, coming like the hot blast of a furnace from the unsaved who persecute them (14b). This opposition is because God’s true people are not of the world—its values, perspectives, and sin such as unbelief (16:9). Though believers are in such an environment, Jesus’ intercession is not that the Father take them out of the world by ascension, rapture or death right away, before their time. It is that the Father will “keep them from the evil [one]” (15). The words for keeping are the Greek tereoek, quite in contrast to tereoen (12a). In verse 15, the “evil” is in the masculine gender and probably refers to the “evil one,” the devil who has put in frequent appearances in John’s gospel (8:44; 12:31; 13:2, 27). The intercession pleads that the Father will keep the saved completely out of the evil one in the sense of their having a position in him. By believing in Christ they have passed from death to life (5:24), and so Jesus prays complete preservation, the very will He was certain about in His promises (6:37–40; 10:28–29).

The Intercession for Sanctification (17–23)

Advocacy blends with affirmation to form two aspects of prayer. Jesus prays about the realm of sanctification (God’s Word) and then various benefits He desires to see realized.

The realm (17–19). Intercession centers on the vital role of God’s Word. He has in view the Father’s setting believers apart in a life holy to (Gr. en) the sphere of the truth. Jesus defines the truth as “Thy word.”

Interceding with such a conviction about the strategic place of the truth is sensitive to a theme gaining great emphasis in this gospel. A key role of the truth pertains to entering into freedom in salvation (8:32), and the maturing ministry of the Spirit in believers (16:13). Christ, the very door into salvation (10:9) and the Vine for communion (15:4), is full of truth (1:14) and is the truth focused (14:6), just as the second person of the Godhead is the eternal Word become flesh and living in that venue (1:1, 14).

In His Vine/branch analogy, Jesus sees His own words as a great key to success in prayer (15:7–8).

One benefit of the truth changing lives is that it puts believers in touch with God’s passion even for others (18). Setting believers apart to growth in God’s will is not as an end in itself, that they merely sit, soak and feel satisfied. The benefit is not in isolation, but in relation. As Jesus, submissive to God’s Word, fulfilled the will of the Father who sent Him, Christ now sends His people into the world with this truth abiding in them. Ever the perfect Model, He sets Himself apart (19). This is to God’s truth, His will, as in His death, resurrection, ascension, and sending the Spirit that believers, also, may be set apart in truth.

Only with these realities will followers of Jesus have an adequate redemptive message to herald to others. Christ’s death is the taking away of the sins of the world (1:29); His resurrection, vital to their justification (Rom. 4:25) and walking in newness of life (Rom. 6:1– 13); His ascension, the way to the Father enthroning Him (cf. Ps. 110:1); His giving believers the Spirit (Acts 2:33), the Spirit’s presence to convict the unsaved (John 16:8–11) and minister to believers, as in empowering them (Acts 1:8).

Jesus thinks big in His intercession. He asks not for the present disciples alone but for others they can reach as “sent” ones. Others, too, can believe in Him through the means of their message (John 17:20). What does Jesus include in His prayer ahead of time for those yet to believe? This reasonably includes their greatest need, being saved, as Paul later prays for Israelites (Rom. 10:1). Another detail of prayer is that, when the time comes, those reached by the “sent” will grow in holiness as they become exposed to the truth. Still a further goal is that they all may be in harmony, as in the verses that follow (John 17:21–23). Beyond this, an aim is that all who are set apart in truth may reach a destiny with Christ (24), God having kept them safe (15), and so on.

The unity for which the Lord is fervent (21–23) no doubt relates to the great realities the Father and Son vitally share as they are in union (“in Me . . . in Thee”). As such being “one” does not refer to followers of Jesus getting together with all other religious people and deciding to accept any belief as viable just to have peace at any price. It does not suggest that there are many roads to God. Instead, to be “one” pertains to a basic commitment to the truth as Jesus has defined it in this gospel. The Father sent the Son, the Son is the Messiah/King/God, and those who come to salvation receive it only in Him (10:9). They are to abide in Him, being taught by His Spirit and showing His fruit, as in love, joy, and peace, and so on. Their purpose is that in which the Spirit leads, to glorify God and bear witness of Christ. All of these are vital in the context.

An impact of such oneness is that the world (the unsaved) may believe that the Father sent the Son (21). This differs sharply from a false oneness in which those of different religious persuasions can believe whatever they prefer. Jesus, so great an example of love at least to many, loved as He was guided by God’s truth. He did not go by a wide open policy of tolerating anything so as not to offend the unreceptive.

Another benefit that is part of a life set apart in the truth (17) is having Christ’s gift of glory. Believers have a foretaste of this glory already made good by the Helper, the Spirit (7:39; 16:14; 2 Cor. 3:18; 1 Pet. 4:14). Among the Spirit’s ministries is the work of drawing believers into harmony in the priorities of the Christ He glorifies (Eph. 4:3; Phil. 2:1–4).

The Intercession for Glorification (24)

Pleading before the Father now centers on the saved sharing a destiny with Christ. Jesus prays that they “be with Me where I am,” a request God will answer for believers in two aspects. One is when they go to be with Him at death, a bliss that is “far better” than the present life, as Paul boasts of it (Phil. 1:23; cf. Rev. 6:9–11). The second phase is in the ultimate estate of blessing, in eternal, glorified bodies, completed in Christ. This final bliss is as inhabitants of the New Jerusalem (1 Cor. 15:35–58; 1 Thes. 4:13–18).

Prominence in Jesus’ longing for believers falls on a purpose realized. It is that they “may behold My glory, which Thou hast given Me. . . .” The saved will see Christ in His full glory (1 John 3:2), glory above that of earthly kings, glory before which even the saved who had the highest positions on earth will bow. Christ is the center of glory in the New Jerusalem (Rev. 21:24–26). In the lavish generosity of the rich Father, Jesus Christ has this gift to enjoy eternally (John 17:24b). Jesus celebrates this in prayer, and even the jubilation over the Father loving Him before the foundation of the world. The last affirmation is probably a meditation pulling like a great magnet in Jesus’ keen anticipation of returning to that glory after His redemptive work.

The Affirmation of Identification (25–26)

Jesus’ extended prayer puts its final emphasis on four identifications. These bring Him to spotlight love and Himself in the saved.

An identification with the righteous Father. For the second time in the prayer, Jesus calls the Father more than “Father.” He said “Holy Father” in verse 11, possibly because the Father’s keeping believers safe there is against the unholy designs of the Devil at the head of evil, who seeks to harm them (15b). He is also “Holy” in setting His own apart to the fellowship and destiny that the keeping finally has in view (cf. 24).

Now in verse 25, Jesus says “O righteous Father.” It makes sense that the thought of His being “righteous” fits as He is the One so in contrast to the world, which in unrighteousness has not known Him. Any who are of this false commitment do the things of their “father” (8:38), the father of lies (44).

God is righteous in every way. He was righteous in all His dealings with Israel through the Old Testament, and in the last chapter of Malachi promised to send His Son of righteousness (4:2). He was righteous to deal with sin by sending His Son to make a righteous offering that would satisfy His righteousness (Rom. 3:26; 1 John 1:9). He blends righteousness with His kingdom (Matt. 6:33), sends the Spirit to convict of righteousness (John 16:8), and will judge the world in righteousness (Rev. 5:1).

The prayer continues, affirming identifications.

An identification in knowing the Father. The unsaved world has not known the Father by faith’s receptivity. Yet the Son has known Him. All through this gospel and all the four gospels Jesus demonstrates that He is from the Father, is in contact with Him in prayer, and carries out His will.

An identification of believers with Christ. By faith the receptive have realized that Jesus the Messiah came, sent by the Father. They believed, received, and obeyed the message (6, 8).

An identification of Christ with others. Jesus affirms faithfulness as a witness to the truth the Father sent Him to deliver (26; cf. 18a). Many facets were part of it, yet all find their focus in revealing “Thy name,” the Father’s character, values, attitudes, power, and will for example. Jesus’ witness even continues (“will make it known”). He would reveal what the Father is like even further in His attitudes on the cross, by the Spirit who would guide into all truth, and in what He would reveal to John in the Book of Revelation.

The prayer affirms a purpose shining in such a witness (“that . . .”). All the Lord has revealed or is yet to reveal about the Father is for the purpose that the Father’s love directed to Him might be in His people, and Christ in them. This is not a switch of love from the Son to His own, but a sharing of love still given Him to His people along with Him. If a human father’s love can be shared with several, yet without diminishing its power, how much more the love of the Father in heaven.

Jesus gave to His people His new commandment that they love one another (13:34–35). Now He prays for love. Commandment and love flow in perfect harmony as Jesus utters in prayer His commitment to the will the members of the Godhead share. And the presence of love in believers is in accord with Christ in them. In His analogy of abiding as branches in a vine, the abiding of believers “in Me” goes with “I in you” and His fruit as the Vine through His branches, as in love, joy and peace.

The prayer ends with Christ’s aim poured out before the Father,“and I in them.” That is a good way to close because Christ is the way, the truth and the life (14:6). And the theme of John’s gospel is that Jesus is the Messiah, the Son of God, related so that those who respond, believing, might have life in Him.

John 17 is steeped with principles of prayer. A few of the many are as follows. First, it is possible to glorify God so that one’s prayer can voice alertness to do even more of God’s will (vv. 1, 5). Second, the challenge derives from Jesus’ example to manifest God’s name to others, and be free to claim this some day in prayer (6). Paul, like Jesus, was an example of being spiritually primed to do this (cf. 2 Tim. 4:7, 8).

Third, we do not appropriately pray for the unsaved in their present unbelief to be kept by God (9a), but we can pray for their salvation and the blessings that attend this (20; Rom. 10:1). Fourth, while we know that God keeps the truly saved safe forever (cf. John 6:37–40; 10:28–29), we still pray about people who profess, as God knows all hearts and we do not. The real will indeed be kept, yet those of a Judas-like unbelief in the midst of seeming salvation actually have no real salvation to fall from.

Fifth, let us often, even in praying for believers, remember the faithfulness of God to protect them. We gain certainty from what the Father does (John 10:29), the Son accomplishes (17:12), and the Spirit assures (Eph. 1:13–14; 4:30). Sixth, in light of Christ giving such balance to the Word and prayer, should we not make changes to be true to such priorities? Some have little of both; others much of the Word, little of prayer; some much prayer and little of the Word; but many stand up to be counted like Jesus in cultivating a strong blend. If we mark time and do little to be faithful, it is “up to us,” but it is really “down with us” insofar as we slothfully pass by opportunities that God gives us.

Seventh, we see plenty to pray about here as we take Christ’s concerns to heart. Pray that God will perfect believers in oneness, for this to impact the unsaved, and for showing obvious love that shines with Christ’s presence. Besides these, we can affirm agreement and joy in the declarations of truth Jesus weaves into His prayer.

John 20

Mary and Thomas Pray

One of the risen Christ’s conversations before He ascends is with Mary Magdalene. He also appears to the disciples at a time when Thomas is absent, and again with Thomas present to see proof and to speak to his Lord. This can all be captured in five steps, the second and fourth involving speaking to the Lord in a way that is akin to prayer.

His Absence from the Tomb (1–10)

On the day Jesus arose from the grave, Mary Magdalene visits the tomb early, discovering the stone already rolled from the sepulchre’s mouth. Her report to Peter and John drew them to the place of burial to find Jesus’ grave wrappings laying there but the body vanished. Peter’s reaction is not recorded, but John’s is belief that Jesus has risen (8).

His Announcement to Mary (11–18)

The two disciples left the tomb, but Mary Magdalene has returned and is described as weeping. She peers into the tomb and sees an angel at the head and another at the foot of where Jesus’ body had lain.

“Woman, why are you weeping?” the heavenly visitors inquire. She replies that she has cause; they, some unknown persons, have taken her Lord, whom she still believes is dead, and she does not know where they have put His body. It is then that she turns, sees Jesus standing, but does not yet recognize Him. It may be still dark (v. 1), and she like the two on the Emmaus Road could simply at first fail to perceive it is Him (cf. Luke 24).

Jesus, too, asks why Mary is weeping, also whom she is seeking. Mistaking Him for a tomb or garden caretaker, her reply is quick.“Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away.” She would probably secure help. Jesus then made Himself known.“Mary!” The old, familiar voice, plus probably a correcting tone snaps her to a recognition. Having turned somewhat away while not perceiving as yet who the figure is, she realizes and gasps “Rabboni,” meaning “Teacher.”

It appears that the rush of joy was so overwhelming and sudden that Mary threw her arms about the beloved Teacher. Jesus says,“Do not touch me,” using a term (hapto) that is more aptly “Stop clinging to Me.” The term is used for Jesus touching children as a gesture of blessing (Mark 10:13), touching a woman in an intimate way (1 Cor. 7:1; Prov. 6:29, Septuagint), and touching food or things (cf. Col. 2:21). Any gesture of a physical nature will soon be in the past as Jesus ascends and His followers have fellowship with Him only in an invisible, yet meaningful spiritual reality. He must prepare them for this. He tells Mary that He is in a state different than she has known, and in an interim period before He ascends to the Father. She must get used to this necessity. Now she is to report to His spiritual brothers His message that He ascends. The present tense has a future sense, “I am to ascend.”

The risen Christ explains that the ascension is to His Father and theirs (plural). This is an encouragement in that it should remind them of good things about the Father during His preparing them. The Father will send the Spirit, the Father will answer prayer, and so many other truths. He also speaks of the Father as “My God and your God.” They are to realize that while He, the Son, is God, He also is humanity and can speak of God the way they do (cf. Matt. 6:9).

Mary breaks the news with the disciples,“I have seen the Lord,” and shares what the risen One has told her.

His Appearance to the Disciples (19–23)

Jesus appears in the room where the disciples are, needing no door by which to enter, itself a very convincing act. He emphasizes peace to them, actually a prayer wish or call of God’s peace on them (19, 21). He tells them that as the Father sent Him, He the risen One sends them, for they are to be His witnesses as in 15:27 and Acts 1:8 (cf. 2 Cor. 5:16–21).

This said, the Lord breathes on the disciples. The word is emphusao,“to breath on,” the Greek word used to translate the verse where God breathed into the dust when He made man (Gen. 2:7, Septuagint). Also, the same word appears in Ezekiel 37:9 (Septuagint) for the Spirit breathing on Israelites in the future day of the restoration to Palestine.

Then Jesus adds,“Receive the Holy Spirit.” Some see Him as bidding the disciples to receive the Spirit for a special, otherwise never mentioned empowering. This was to tide them over while they awaited His Pentecostal outpouring. The perspective has several variations. A view that appears to satisfy the factors well is this: Jesus breathes, giving an emblematic gesture to dramatize that He is ready to breathe on His people at Pentecost.

Evidence for this is as follows: First, breathing in verse 22 should reasonably refer to a reception of the Spirit that fits into its context. This is in what the verses immediately before and immediately after emphasize. Both verses refer to the disciples’ ministry following Pentecost—being sent (21) and dealing with others’ sins (23). So, verse 22 probably does.

Second,“receive” is the word used in Acts 1:8 of what the believers will receive at Pentecost in Acts 2. Third, John 16:7 expects the giving of the Spirit after Jesus ascends, and no other verse refers to any giving of the Spirit earlier, in the interim. Fourth, Jesus says the disciples will be endued with power from on high meaning at Pentecost, not before (Luke 24:49). Again, no verse mentions giving power in any special sense in advance of that. John 14:16–17 says the Spirit is with disciples and will be in, at Pentecost as other verses in context clarify.

The Admonition to Thomas (24–29)

Absent at Jesus’ visit above, Thomas discounted the others’ testimony of Jesus appearing. He felt that he must verify who Jesus was by his own eyes and hands. He must see the prints of nails in Jesus’ hands, and touch the wounds in His hands and side. So, Jesus reappeared when Thomas was present eight days later, again not needing to enter by a door.

The risen Lord came with a prayerful summons of peace on the disciples (26), as priests had pleaded for Israel (Num. 6:22–27). He confronted Thomas, invited the disciple to touch His hands and side, and challenged him to throw away disbelief and believe. Thomas spoke to his Lord in the persuasion of faith,“My Lord and my God!” Jesus answered this prayer-like affirmation. Thomas has believed because he has seen Jesus alive. Special blessedness is due those who have not seen in this physical sense, yet have believed due to other adequate and sound testimony.

Affirmation from Thomas’ lips is a fervent acclamation, on a note of deep impression, awe, and praiseful accreditation due to Jesus.

The Aspects of the Theme (30–31)

John reminds readers that the figure just lauded as Lord and God did many other sign miracles that point as proof to this same verdict. He has not included them in this book, and estimates later that the world could not furnish space to recount all that Jesus did (21:25).

Signs John has chosen to put in the book are aimed to fulfill his purpose,“that you [plural, the readers] may believe that Jesus is the Messiah, the Son of God [i.e., deity].” A further purpose this is meant to serve is “that believing you [plural] may have life in His name.”

In relation to prayer, life His name is necessary before one can abide in His life (John 15:1–7), ask what he wills that God wills (7), and bear fruit of this life (8). That is a principle of prayer. Other guideposts relating to prayer in John 20 are equally relevant. A second one is to be more alert in speaking to the Lord than Mary Magdalene at first was. Too easily, even believers can talk to Him as if He is no more than a gardener with whom to exchange casual words. The respect due Him, the excitement, the gladness, the affection are no more than in the dull inattention of worn marriages. True, it did not yet dawn on Mary that this was Jesus. And we today who ought to know Him for Who He is can act very routine as if we are unaware, for our own different reasons. How much different when we speak to the Lord filled with a sense of wonder and joy.

Third, as Mary later was fervent in her sense that Jesus was dear, our relation can be vibrant in prayer’s spiritual fellowship. Now that Jesus has ascended, any believer, wherever the spot, can enjoy the blessing of His presence. Fourth, as Jesus called God’s peace on those who were His own, we who also are His can know His peace in prayer (Phil. 4:7). We even may pray for the peace to impact others, for example those of Jerusalem (Ps. 122:6). We, like Paul, can intercede for various aspects of fruit in other believers (Phil. 1:9–11; Col. 1:9–12).

A fifth pointer for prayer is based on Thomas’ magnification of Christ in 20:28. How often, in prayer, can believers exclaim in His presence with renewed adoration,“My Lord and my God!” We can come saying,“You are my Lord,” or “You are everything to me—my Lord, my God, my Shepherd, my Bread of Life, my Water of life (cf. 7:37–38). You are my Sun, my Shield, my Rock, my Redeemer, my King, my Friend.” The Scripture supplies so many more descriptions of what He is to fill our hearts and ignite our tongues.

John 21

“Yes, Lord, You Know I love You.”

John’s gospel shows words to the Lord concluding with three scenes with the disciples at the sea where He had stilled the winds and waves. After the three scenarios, John concludes the witness to Jesus being the Messiah, the Son of God.

His Catch (1–14)

Seven of the disciples follow Peter’s lead,“I am going fishing.” Now men of this band believe that Jesus had risen, for He had appeared several times, and He had not yet told them to wait in Jerusalem to be endued with power (Luke 24:49).

A night of work nets no fish, and at the crack of dawn the fisher-men spot a figure at a distance on the shore. They do not yet realize that it is Jesus. He yells to call their attention to the very matter He is about to change by a miracle.“Children, you do not have anything that tastes good with bread, do you?” Their chorus of voices call back sheepishly,“No.” It is one of the shortest utterances to Jesus in the gospels, but it is communication.

Then the man on land directs them to cast their net on the right hand side of the boat, and is very sure they will haul in a catch. They comply, for their production is at zero, and they need fish. A great weight of fish is soon apparent as they tug at the net, and John (cf. v. 24) has a sudden realization of who the man on the shore is. He tells Peter, and the impetuous leader, garbing himself in his outer garment, leaps into the sea to get to Jesus faster. The others come in the boat, slowly tugging the net with its hundred and fifty three fish.

Jesus has kindled a fire, and already has fish sizzling and bread baking. He asks for other fish to add from their big catch, invites them to breakfast, and serves them. By now they all grasp clearly who He is.

His Challenge (15–19)

The risen Savior challenges Peter about two matters of all-out discipleship. This may, in part, transpire in the hearing of the others, some of it at least overheard by John (v. 20), or Peter divulged it to them later. These others would see pertinent application in principle to their own lives. Peter’s words that are in the essence of prayer are vital in his exchange with the Lord

About devotion (15–17). Jesus addresses the fisherman by the same description He used when He first met Peter,“Simon, son of John” (1:42). Perhaps it is to remind the disciple of his earthly connection, in contrast to matters of the heavenly, spiritual realm. He asks Peter if he loves Him more than “these” do, most reasonably referring to the other disciples. For Peter had boasted that even if others failed the Lord, he would not fall away (Matt. 26:33, 35; John 13:37–38). Is he still touting himself for his devotion, or humbled since he denied three times that he knew Jesus (18:17, 25, 27)?

Jesus presses Peter three times,“Do you love me?” In the first two John records Him as using the word agapao for love, but Peter in all three instances replies that he loves Jesus (phileo). The Lord in His third question Himself switches to phileo. Some argue for Jesus intending a stronger meaning of love in agapao and Peter responding with a weaker love in phileo, a mere warm friendship. As tantalizing as this can be, it does not adequately answer the fact that John uses the two terms even of God’s strong love (agapao, 3:16; phileo, 5:20) as well as men’s love (agapao, 14:21; phileo, 16:27). The usage does not necessarily suggest a sure distinction but possibily a variety of ways to express a concept.

Peter here always replies with phileo, then Jesus shifts to this on His third question, probably as He uses two different words for protecting believers in 17:12 (keep, guard). Peter is “grieved,” probably because Jesus asks a third time, not because of a supposed comedown in Jesus’ words for love,“do you even have a friendly love for me?” It is natural that Peter should be grieved when talk of loving dug his memory about his denial, loving himself, not the Lord. Now pain over such failure grieves a tender, repentant heart.“Grieved” (lupeo) is also a word for the disciples’ feelings when Jesus announced one would betray Him (Matt. 26:22), and the sorrow Jesus felt in Gethsemane (26:37). Paul uses it for the painful sorrow a believer feels in repentance (2 Cor. 7:9b).

Each time Peter responds to Jesus’ probing about love, he appeals to the Lord knowing he loves Him. But now he never claims to love more than the others do. This is probably because his heart has been smitten by a humbling lesson. He relies on his Saviour’s knowing his heart. In his third reply he emphasizes this in even a stronger way. His appeal is,“Lord, You know all things,” as Jesus knew where Nathaniel was (John 1), knew one would betray Him, and knows of denying love yet of love that still grips one’s life.

Jesus’ reply to each testimony of love is for Peter to show this in caring for His people. On the first occasion He says,“Tend My lambs,” using the word boske for “tend,” which He again uses on the third reply. In the middle response, the Saviour changes to “Shepherd (feed) My sheep,” using the word paimaino,“to feed, shepherd, pastor.” Some explain that Jesus means for Peter to minister to young believers (lambs), then to older, more mature believers (sheep). This distinction lacks proof. Jesus probably means to carry out spiritual shepherding whatever that may entail. We never see Peter later distinguishing between the spiritually younger and the spiritually older in his shepherding. We do see him exhorting elders and men younger physically (1 Pet. 5:1, 5). The distinction appears to be too subtle in John 21.

Jesus draws love to Him into the same focus with caring for people precious to Him. This is consistent with His own prayer for His own (Chap. 17) and His teaching that the abiding are His witnesses to others (Chap. 15).

About direction (18–19). Not only is Peter’s discipleship to be lived out in devotion (love) that displays compassionate care for others. It also is to involve commitment to a direction of doing what is not his own will but God’s (cf. 1 John 2:17). When he was young, he did whatever his own impulse dictated. He also has done this early in John 21. But in his following years, as a disciple, he will go where the will of his Lord leads, even unto death for His sake (Luke 9:23). As to devotion, Jesus’ command was for the disciple to show it in feeding His people; as to direction, the future is a matter of following the One Peter loves.

Certain interpreters put a special meaning on the stretching out of Peter’s hands. To them the gesture denotes this disciple’s crucifixion, and even that it will be upside down. Later it did occur this way in early tradition. But the view may read things in. The description related to Peter’s type of death (19) may simply refer to his hands being surrendered. He will be taken into custody and to his death. The stretching in John 21 is before he is swept to his death, which will be by crucifixion, but that the gesture depicts a bodily position while in the process of death is only an unproved theory.

His Correction (20–24)

Peter, as other believers, finds it hard to follow as well as he might. He immediately casts his eyes on John, and presses Jesus: What are the plans for this disciple’s future service, compared with his own. Jesus corrects him. His business is not to concern himself with the Lord’s will for another, as if that affects his own path. Instead, he is to take care of his own faithfulness. Jesus is emphatic,“You follow Me!” Some have misunderstood Jesus’ words to mean that John would not die, whereas Peter would; John corrects this notion. He points out that what Jesus actually says only intends to emphasize that His will for John is His and John’s business. Each servant needs to focus on his own commitment, and see to it that he surely does Christ’s will.

A Capsule of His Greatness (25)

John ends his gospel on the basic thought he wrote in 20:30. Jesus did many other miracles attesting that He is the Messiah and the Son of God, miracles John has not included. Now John adds a note. Suppose that the many be added to details he already has given. Then he judges that the world would not furnish space to put all the books needed to supply this exhaustive account.

This turns the spotlight one last time on the One who was with God from eternity and is God (1:1).

Which principles relevant to prayer close out this gospel? Several rise from the vivid scene on the sea and around the campfire where God is host. One is that prayer, which a question from God stimulates, can sometimes be very brief, such as “No” (v. 5) or “Yes,” or “What does this mean?” Second, whatever need in our human inadequacy God’s Word presses the arrow of conviction to, God has the answer of supply as Jesus has it here.

Third, the issue of our love to the Lord rises often in His words, in one way or another. We should put it beyond question in prayer and other devotion. As always, the flow of love in Jesus’ concept is clear in two ways. One is by feeding others as we learn and share His Word, by life, by lip, by literature. The other is by following Him in genuine obedience, true to His Word and not some selfish agenda. Our Lord may ask about our love as He here probes Peter, or put it in some other logic such as “If you love Me, you will keep My commandments” (14:15). That is, He may visualize love in life’s pattern,“He who has my commandments and keeps them, he is the one who loves Me” (14:21). John would say more of this in 1 John. The love may be in the living drama of adoring worship poured out to Jesus, as Mary exemplified it (12:3). Love may answer to the ringing summons of the new commandment (13:34–35), living a life that manifests the love in shoe leather.

Fourth, the spirit can feel new hope in praying the truth that however we have failed our Lord, He knows if we do love Him. As Peter finally takes refuge in it,“You know all things.” God knows the cheap boasts, the sad denials, the half-heartedness, but also the new fame of hope because He lives. He also knows the heart that longs to surge through a fresh opening to serve Him. That the Lord knows all things means that he even knows the love that is there, despite the sin. Let us just be sure it is there, genuine, meaning business, willing to feed and to follow.

Fifth, our prayer and all our devotion needs to be sensitive to who the people are whom we serve in loving Christ. They are not ours—ours to manipulate, trample on in climbing a ladder of ambition, or use to build some private kingdom that enthrones us. They are, as Jesus tells us,“My sheep,” and for all our actions to them we are ever accountable to Christ. This calls us to be sure we are of Christ’s heartbeat, truly acknowledging they are His, in loving attitude, motive, word and act. What we have done to these we have done to Him (cf. Matt. 10:40–42; 25:31–46). Let us pray and do all else in that light.

Sixth, it is vital to guard our heart and the praying that reflects this to be sure we focus on our allegiance to do God’s will. This is not usurping God’s right to lead others as He wills. Seventh, the way of feeding others and in this following the Lord is liable to commit the true-hearted to sacrifice as it did Peter. However soft life may have been before all-out discipleship, life that glorifies God may even go so far as being put to death. If it does not, service to Christ still means all the way the Saviour leads, and still entails glorifying Him.

John’s Gospel ends soon after Peter’s prayerful words and his Lord’s answer. As this survey also ends, let it end on a note that is after John’s own heart. Many are the prayers Jesus has prayed for His servants or heard them utter. Should all of these be written, one can say,“I suppose that even the world itself could not contain the books which could be written!

Prayer in the Book of Acts

Introduction

Acts mentions prayer to God in heaven about fifty times. Of these, thirty-seven are usual references with key words for it and thirteen are made evident by the things voiced. The fifty are more than any New Testament book except Luke’s Gospel (ca. 64).

Prayer can be private as in the case of Cornelius, but is public in most cases. Of the twenty-eight chapters in Acts, all mention prayer except 7, 15, 17–19, and 23–25. Prayer occurs near the outset (1:14) and end (28:15), and has a large role in some accounts (Chaps. 1, 2, 4, 8, 10, 12, 16, 22, 28).

The Author and Date

Very wide conviction names “Luke, the beloved physician” (Col. 4:14), following up on the Gospel of Luke with his Volume 2. Opening verses of the two books link them so that Acts carries on what “Jesus began to do and teach” (1:1, cf. Luke 1:1–4). The writer specifically claims authorship of the first book here. Another evidence for Luke is in notable “we” sections that show when he was with Paul (16:10–17; 20:5–21:18; 27:1–28:16). The books also are similar in language, for example in Acts using medical terms as in Luke’s gospel. Further, early church writers often claimed the book to be authentic, by Luke.

The date is reasonably ca. A.D. 61–63. It is before the A.D. 70 Roman destruction of Jerusalem, not mentioning such a crucial event. It also is before Paul’s death which he sees as near in 2 Timothy 4:7–8, usually put ca. 67–68. Paul is in prison but alive in Rome as the book closes.

The Background

Here is the only Bible book that bridges Jesus’ life on earth (the gospels) and His building His church (Matt. 16:18) in the epistles. The book deals with crucial transitions: (1) in history, as in the link above; (2) in principle, from the Mosaic law which is the guiding principle in the Old Testament and into the gospels to new or correlated currents of truth that Jesus anticipated (Matt. 13:52; John 16:13); (3) in the objects of attention, that is, from primarily the people of Israel in the gospels to the participants in the churches, Gentiles as well as Jews as in the epistles (Eph. 2:11ff.; 3:1–13); in program, from truth relating to the powers of the Messianic Kingdom present in the works of the King (gospels) to powers of the kingdom by the Holy Spirit through witnesses in Acts, and the kingdom expected yet in the future (1:7; 14:22) in its actual inauguration (cf. 1 Cor. 4:8; 6:9; 15:50; Gal. 5:21).

Within the book are areas where Christ’s gospel goes, Jerusalem, Samaria, Caesarea, Antioch, Philippi, Corinth, Ephesus, Rome, and so forth. The background is that of Jews and others of the Greek and Roman world.

The Theme

Luke is clear at the outset. His book is the continuation of the message about Jesus the Messiah through His witnesses (cf. John 15:27) in the power of the Spirit out to “the uttermost parts of the earth” (1:8). The progress in doing this goes from Jerusalem, to all Judea, Samaria, and on out as to Rome. Strategic to the theme are Luke’s seven “progress reports” that periodically sum up the gospel’s advance at different stages (2:47; 6:7; 9:31; 12:24; 16:5; 19:20; and 28:30–31). Other verses add testimony (2:41; 4:31; 5:42; 8:25, 40), and many episodes describe obvious success in some measure for the gospel.

Prayer is a vital factor in fulfilling what the theme embraces. In prayer believers prepare to receive the power (Chap. 1). Prayer is one of the leading emphases of believers (2:42) and a factor in healing (9:40). Prayer surfaces in praise for God’s work (2:47; 3:8–9), petition for release from prison (12:5), and petition after release (4:24– 30). Prayer commits the spirit to God for death (7:59ff.). It is a key in sending missionaries (13:3), and in establishing churches (14:23). It expresses joy in adequacy that overcomes imprisonment (16:25), and trust in bidding farewell (20:36; 21:5). Besides, it is significant in many other facets for life on the cutting edge.

Prayer varies in several ways in the book.

In its people. Those who pray are disciples in general (Chap. 1), apostles (6:4), converts and others (2:42), a deacon (7:59f.), women (16:13), a centurion (10:4), a persecutor of believers (9:5), leaders of a church (13:3), the concerned of a church (12:5), apostles (8:15), and so forth.

In its situations. Acts puts prayer in more scenes than any New Testament book other than each of the gospels. It has people praying as they wait to receive power (Chap. 1), in appointing an apostle (1), when God’s witnesses are released from prison (4), when believers still are in prison (12), home worship (2), a temple visit (3, 22), a ministry with the Word (6), death (7), on a journey (9), healing (9, 28), thrusting missionaries forth (13), strengthening churches (14), joined with fasting (13, 14), facing persecution (16), saying goodbye (20), having a vision (22), and thanking God for food (27).

In its places. As in the gospels, these are many. Readers peer into prayer scenes in homes (1, 2), the temple (3), at a stoning area (7), on a road (9), atop a roof (10), on a river bank (16), in prison (16), aboard a storm tossed ship (27), and shipwrecked on an island (28).

In its number. God helped Luke perceive the words uttered in prayer in thirteen cases, and Luke only writes with normal terms to indicate prayer in thirty-seven others. Apart from the gospels (Luke first, then Matt.) this book has the most frequent references to regular prayer (to God on heaven) in New Testament books.

The Outline

Luke develops the gospel witness.

I.   The Preparation for the Witness (1)

II.  The Witness in Jerusalem (2–7)

III. The Witness in Judea and Samaria (8–12)

IV. The Witness to the Regions Beyond (13–28)

A. The First Phase: First Missionary Journey (13–15)

B. The Second Phase: Second Missionary Journey (15:1–18:22)

C. The Third Phase: Third Missionary Journey (18:23–21:16)

D. The Fourth Phase: Paul a Prisoner (21:17–28:31)

Witness at Jerusalem, Caesarea, on a ship, at Melita (today’s Malta), and Rome.

Acts 1:9–26

Prayer Preparing for the Witness

Two verses speak of prayer, one in awaiting promised power (14), the other to replace Judas as a witness in that power (24).

Before this, Luke has introduced his writing as a second book and Jesus’ assuring His witnesses of coming power in the Holy Spirit.

Luke does not repeat what his first volume has already described of Jesus’ final act before leaving the earth. In Luke 24:50–51, near Bethany, He prayerfully called down divine blessing on His own, and with this intercessory act vanished into heaven before their gazing eyes.

Christ’s Departing to Heaven (9–11)

The preparation carefully made, Jesus ascends and the disciples’ eyes fix on Him until He vanishes into a cloud. Suddenly two angels stand near the witnesses as angels had appeared in the Old Testament, to the shepherds, and to some at the empty tomb. They ask the disciples are glued to the spot peering into the sky, then assure them by a great comfort. This Jesus they adore as the Messiah and Son of God will descend bodily (cf. Rev. 1:7a) as certainly as He ascended with their eyes fixed on Him.

Heavenly visitors guarantee Jesus’ return, but do not specify the time. The hope recalls Jesus’ own promise, “If I go, I will come again, and receive you to Myself” (John 14:3), but the hour left to the Father’s timing just as the kingdom (Acts 1:6–7).

Their Devotion in Prayer (12–14)

Vivid impression of their Saviour’s final orientation (Luke 24:46–49) impels the disciples to their next move. He had given them a priority (to be His witnesses), a promise of power in the coming Spirit, and a place remain until they received the power. Now they return to wait in that place, Jerusalem, in a poise of joyous expectancy (52). There they persist in the temple uttering praise to God (53), and shift to an upper room in the city (Acts 1:13).

Key details of the devotion in the upper room while awaiting witnessing power in the upper room are clear in the passage. One is the attendance, the eleven all present (13), only the defecting Judas missing (15–20). Joining the eleven are various women such as Mary Magdalene (cf. John 20, etc.) and Mary the mother of Jesus, also His physical brothers born after Him. Being at the prayer meeting is a priority of devotion at least for the eleven, without a single one finding a reason not to be there.

A second clue of devotion is the accord with one another that possessed those gathered (“one mind,” 14). Luke’s word (homothumadon) depicts being “of one persuasion, passion,” whether in devotion to God (2:46; 4:24; 8:6), or in opposing God (7:57; 19:29). The devotion that the godly show centers on the same spiritual occupation, God, as they seek to behold His face. The word for one mind combines with a term that means “they were” and the word proskartereo,“being devoted to,” a term for fervent earnestness seen in other prayer passages (6:4; Rom. 12:12; Eph. 6:18, noun form; Col. 4:2). Third, their devotion is clear in the action itself . It is “prayer,” proseuche, the most frequent word for speaking to God in the first three gospels, Acts, and the epistles. Sometimes appearing with other words for prayer (Phil. 4:6; 1 Tim. 2:1), it seems to be a comprehensive term embracing any or various aspects of talking with God. In this vigil before Pentecost, the prayer could reasonably include affirmations about God and His will, praise/thanksgiving (Luke 24:53), petitions for God to deliver the power He promised, and intercessions for one another to be good witnesses despite facing hostility.

It would be natural to voice concern about urgencies such as how they would have a supply to meet daily needs since they are not earning at the moment. Equally reasonable would be appeals for wisdom in responding aright to the Helper soon to be sent (cf. John 14–16), to other believers, and to enemies who would throw up obstacles to thwart the witness. A further current in the devotion is an atunement with the Word as well as the works of the Christ. Quite spontaneous in such prayer would be meditations on things Jesus had said and done (1:1) that permeate memories. Peter is soon to reflect on an interflow of prayer and Scripture (15–20).

Still another element natural in this prayer scene is anguish. Joy mingles with broken-hearted reflection. One of the twelve has betrayed the Lord, then, unable to live with himself, has dashed out his life in suicide.

Peter’s Declaration from Scripture (15–22)

Prayer is saturated with Scripture as Peter leads in seeking the will of God. Jesus has cited words in Psalm 41:9 applicable to the betrayer (John 13:18). Now Peter guides about a hundred and twenty minds to details the Holy Spirit gave in two other Psalms, details pertinent to this betrayer (69:25; 109:8). Judas, whom Peter names in verse 16, receives the dishonor of one hostile to God. Both his property and his privilege in leadership (17) pass to someone else.

Peter summarizes Scripture that applies to the case, the sin of Judas (“wickedness”), the sight his betrayal money purchased, the suicide plunge, and the sense in choosing another witness to complete the twelve. He sums up qualifications to consider in appointing a replacement. The man must be a personal associate who was with Jesus over the whole of His earthly ministry (baptism to ascension), and one who can attest the resurrection first hand.

Their Decision in Prayer (23–26)

One is quickly aware that the direction prayer insists to go here is the will of God, His decision .

Advancing two men. Luke no doubt gives only the result of reflection following the qualifications. Two men meet the criteria, Joseph and Matthias.

Asking God’s choice. The words to God are what “they prayed,” accurately conveying the very essence that several put into words, yet in brevity. The prayer affirms two truths about God—He is complete in knowledge, seeing into “all men” (Prov. 15:3), and He has already formed a choice. Jesus earlier had chosen twelve (Luke :13; John 6:70), indeed chosen all believers (John 13:18; 15:16). When those praying here speak to the “Lord,” are they speaking to the Father distinctively, or to the Lord Jesus (vv. 6, 21; 7:59; 22:8, 10)? It is quite possible that it is to Jesus in a context that focuses so much on Him (and cf. Acts 7:59; Rev. 22:20). However, it fits the Father as well, and Jesus had prepared the disciples to pray for the Father “in My name” (John 14–16).

Another aspect of the prayer is petition, “show which one. . . .,“ that is,“point out Your,” that is, the Lord’s choice. As Jesus had taught His disciples, they now “ask . . . seek . . . knock” (Luke 11:9– 10). The answer is prompt in this case, they “receive . . . find . . . [and] to them the door is opened.” The petition is very specific, mentioning this particular place of ministry and apostleship from which Judas defected. Prayer also is particular about reviewing Judas going to “his own place,” the destiny with its degree of retribution which fits different possibilities Jesus taught (Luke 12:46–50). Once again the prayer reflects sensitivity to God’s Word.

The appointing of one. Objects called lots or pebbles were shaken from a vessel turned upside down to spill them out. So the disciples decided that the choice God showed, based on how the pebbles landed, fell to Matthias to be the twelfth apostle. The manner of selection follows a custom God has approved and used to specify His will (Prov. 16:33). In its context the act appears to reflect solidly what He desires. The group has prized His will, Peter has led with sensitivity to be true to His Word, no shadow of a mere human choice appears in the emphasis, and “the twelve” is a phrase later for legitimate leaders (6:2; cf. v. 6).

God knew everything in a human heart (Ps. 139:1–4), and more. Jesus had known that Nathaniel was without guile (John 1), was aware if men’s exact thoughts, realized where the one fish with a coin in its mouth would be, and pointed out where to lower the fishing net to make a great catch. Now the same God is acting as He prepares His people to be witnesses.

Principles of prayer rise like rich cream on milk. First, a continual devotion to prayer (14) sets a sterling example for believers as a group or in individual vigils. Second, group prayer has often proven to lay hold of God to obtain great things (2 Chr. 20; Ezra 8:21–23; Acts 12:5, 12). Third, we must not forget that prayer is an example here of preparing hearts before God to receive His power in witness (Luke 24:49; Acts 1:8; cf. 4:29–31).

Fourth, it honors the Lord to conduct prayer with a sensitive zeal, to give His Scripture a permeating relation to it (cf. John 15:7). Fifth, here is a good model of prayer with faith attuned to God’s knowledge of all men and His ability to make His will obvious. After the use of lots in this case, the focus in Acts turns to the guidance that the Spirit supplies as Jesus had promised (John 16:13; Acts 8:29). He is our guide later as well (Rom. 8:14; Gal. 5:18, 25). A final principle is obvious. Believers alert to pray about matters precious to God (Acts 1) can experience God entrusting more of His will (Acts 2). For He imparts truth to open hearts.

Acts 2:42

Prayers Among the Priorities

Acts 2 describes the coming of the Spirit, Peter preaching in power, God saving many, and the facets of worship early believers prized as vital. A summary of these facets appears in verse 42, and prayer is one of four priorities.

The Context of the Prayers (1–41)

Three emphases prepare for the strategic role of prayers.

The provision of the Spirit (1–13). In vivid touches Luke tells of the Spirit coming, the Helper Jesus promised (John 14:16–17). He was, in the Savior’s pledges, to impart power to witnesses, guide into truth, and convict the unsaved about their need of salvation.

He comes dramatically as He had come to Jesus at His baptism, then as a dove, now in tongue-like flashes of fire extending to the believers. Luke emphasizes that “it” (v. 3), the phenonenon that visualized the Spirit,“rested” upon each believer, apparently the hundred and twenty of Acts 1. Jesus had prepared them to expect to be clothed with power, an apt picture of the Spirit being upon them, as real as apparel (Luke 24:49). He also had said He would be in them (John 14:17; cf. later “on” believers, Rom. 13:14). Now the inward reality is their’s too; they are all “filled.”

A sign of the filling is their speaking in other tongues the Spirit prompted them to utter. These are earthly languages they did not already know (8), a witness to visitors of their own distinct dialects (9–11), attesting that God is behind this (11), prompting openness to the Word (12).

The preaching of repentance (14–40). Peter seizes on the preparation God has given. He preaches that this is the kind of Spirit-giving God prophesied in Joel 2:28ff. that He would author (16–21). Joel’s figure of pouring out is picked up by Peter (33). Also, Peter does not merely say the present phenomenon is “like that” which Joel predicted, but “is that” (16). And Peter adduces three Old Testament passages to point out fulfillment, Psalm 16:10 in Christ rising (and He did), Psalm 110:1 in His being exalted to God’s right hand (and He was), and Joel 2:28f. in His giving the Spirit abundantly, pictured by pouring forth.

Peter then sums up vital details about Jesus being authenticated as the Messiah, His death that the Jews had a part in, His resurrection (24–32), His exaltation and giving the Spirit (33), and God’s attesting Him as Lord and Messiah (34–36). This prompts the hearers’ question about what they are to do. To this, Peter replies,“Repent” with respect to forgiveness that God in grace offers,“and be baptized” in identification with the Lord and Messiah. And then, he promises, they, too, will receive God’s gift, the Holy Spirit (cf. Luke 11:13).

The process of commitment (41). Some did receive Peter’s message in faith (cf. John 1:12), and the apostles baptized these. In one day about three thousand submitted to the appeal. Jesus’ promise that the disciples would do greater things than the miracles He worked was finding fulfillment too (John 14:12–14), and quite probably facets prayed for in John 17:20 and Acts 1:14. The three parts of the commitment here are receiving, baptism, and adding. The converts were willing to publicly let their stand be known. For baptism and its commitment with the believers was a sign of identification and automatically also a stigma converts as targets to face darts of persecution (cf. John 15:18–25).

The Coordinates with Prayers (42)

Three other values that those of the infant church insisted on as non-negotiable priorities join with prayers in this verse.

The apostles’ teaching. Believers were “continually devoting themselves to” the four things they prized. Devotion is reflected in a practice in which they were persisting. The word for being devoted appeared in 1:14, later in Romans 12:12 and Colossians 4:14. First in the list of essentials is the teaching the apostles give, for they are the leading witnesses who know authentically the Teacher’s words most fully (1:21–22). This assures what is trustworthy and guards against the spurious for believers and even the newest converts.

Key emphases in the apostles’ teaching appear here in the Apostle Peter’s initial message, in what Jesus had taught, and in the matters the apostles bear down on as this book unfolds them. Jesus is Lord and Messiah, He worked miracles, spoke truth, died for sin (cf. John 1:29), arose, ascended, is at the Father’s right hand, has sent the Spirit from the Father. He fulfills Old Testament promises and yet is to fulfill others. Believers need to abide in Him (John 15:1–17). Later, Peter proclaims that Jesus the Messiah will come again (3:20), and God will restore all things as the Old Testament guarantees (3:21). Now the urgency for hearers is that they repent (3:19).

As the church expands, God will furnish teaching consistent with all of this through Paul, Peter, and John in their living witness and in their epistles. Others, too, will contribute what is true to the apostles’ message, as Matthew, Mark, and Luke, James, Jude, and the writer to the Hebrews.

Fellowship with other believers (as 1:21). As the eleven and others such as Mary the sister of Martha had lingered in Jesus’ presence, now believers linger with each other. The atmosphere of their interchange is that of loving one another as in Jesus’“new commandment” (John 13:34–35). Giving themselves to the same Lord, teaching, spiritual guidance, power, hope and objectives in prayer, they naturally gravitated to one another. They felt tender to be supportive, not divisive.

Breaking of bread. Most naturally the idea is breaking daily bread as food, not spiritually, the Scripture which would already be covered in the teaching. They break bread for meals as Jesus had done when feeding the crowd (Matt. 14:19) and with the two disciples at Emmaus (Luke 24:30). This had been intermeshed with spiritual lessons in episodes with Jesus. Now, too, such times were natural to feel close, fuse hearts, be nourished in faith’s convictions, encourage one another, share burdens as catalysts for prayer, and hear fresh reports.

Prayers. Continual devotion to prayers could be in group times as in Acts 1, 4, and 12. Or it could lead into prayers as believers went to differing experiences alone, as later Ananias and Paul (9:10–11), and Peter (10:14). Big items in the prayers, fitting the context, would be: praise/thanks to God for sending the Spirit and for His powerful help, provisions and guidance; praise/thanks for drawing people to faith (cf. John 6:44, 65); confessions of sins (cf. James 5:15–16); intercessions for new converts to grow as Paul later models (Phil. 1:9–11; Col. 1:9–12); intercessions also for ways to face persecutors without giving up; petitions for temporal needs and spiritual strength, growth, guidance and God’s effectiveness in witnessing to family and others; and affirmations to God from hearts running over with good things of the apostles’ teaching as well as truths shared in fellowship.

“Prayers” are expressed in the word proseuchais, the most frequent term for prayer in the New Testament. It appears to be a word flexibly serving to cover the comprehensive range of prayer in its aspects (Eph. 6:18; Phil. 4:6). At times its focus can narrow to prayer along a particular line, one of the aspects, as asking for a particular benefit (Matt. 21:22). In some passages, it appears with still other terms for prayer and may refer to the general spread of prayer, while another term can concentrate on prayer in a particular aspect (1 Tim. 2:1; Eph. 6:18).

The Consequences with the Prayers (43–47)

Not only prayers, but the three other essentials of verse 42 have their accompaniments as God blesses those who worship Him. Several coordinating aspects cluster in these verses, comprising “much fruit” of the Word and prayer as in John 15:7–8. Observe these.

Sense of awe (43a). A newness, a sharp awareness of God at work even with miracles, of wonder at being used by Him was very real to these believers. The spirit of fellowship with God and His people had them feeling they were part of something they did not want to lose. Yet with it was not only a tonic to bless the spirit, but a challenge about work to be done. Peril also was there as the darkness of hostility opposed the light (John 3:19; Acts 2:13; 4:1–3).

Signs through the apostles (43b). These contributed to the awe. God was conspicuously attesting that the doctrine and the changing of lives was from Him. This helped the witnesses gain clout in leading some who heard and saw to salvation (47d). Here was blessed addition, in contrast to sad subtraction from the church as in those who depart into error (1 John 2:19), or even those who are excommunicated (1 Cor. 5).

Sharing according to needs (44–45). Impetus to live in the light of godly values suggests decisions that are sharp and fervent. This even prompts believers to free-hearted sharing of their means to fill in the lack that pinches others’ lives. God’s grace energizing hearts even inspires a selling of land and other possessions to supply in resolving burdens here and also a bit later (4:33–37). Jesus expected that giving in ways that please God will open springs of blessing in things given in return to generous sharers (Luke 6:38). Paul later assures this to believers (2 Cor. 9:6–11). God had taught in the Old Testament that He would deal His own blessed giving to the giver, even as late as Malachi (3:10–11).

Singleness of purpose (46). Luke depicts the cooperative focus with the same phrase he used in 1:14 for “continually devoting in one mind to prayer.” Now the constant devotion in one mind is in the temple, and this surely is in vital expressions of worship that fit the case. God had approved the temple Solomon dedicated by putting His name and eyes there (1 Kgs. 9:5), had the temple as His “house of prayer” (Isa. 56:7), and Jesus called fresh focus to this purpose (Matt. 21:13). Devotion here would be in prayer offering up such aspects as in Acts 2:42.

Prayer of the genuineness evident in verse 42 would be a shaping force also while sharing meals in different homes, as in many “cottage prayer meetings” since. The scenarios of fellowship were in a mood touched with the scent of joyous gladness in Christ’s adequacy. At the same time believers kept to simplicity, in contrast to being burdened overly by preparation that hindered concentrating on fellowship. Martha in Luke 10 had illustrated the spirit that let busy fuss blur or choke the blessed fragrance of communion.

Symphony of adoration (47a). Prayer is accented here in “praising God,” clearly in a spirit that caught every one of a right outlook to its heartbeat. Praise could have its boost in God saving three thousand in one day and in others capitulating to Christ daily. It has its cue in God giving power, in “many wonders and signs” continuing to stir with blessing (43). How many changes occurred in what people were living for, products in salvation, were prompts to adoring God, the transforming One. How many situations of need were being supplied (cf. Phil. 4:19) as God-moved givers, and praise ascended with a loveliness like sweet incense rising from off the altar (cf. Ps. 141:2).

Support from the people (47b). Hostile hearts dug in stubbornly to think up ways to be antagonistic. But “all” the people in general, all those being impacted positively by evidence that pointed to God, looked at the believers with favor. These servants of Christ were a wholesome, provocative force, like salt (Matt. 5:16) in society. And this generated good benefits that caressed many. Eyes beheld in a new light, ears listened with a keen attentiveness, hearts opened in an eager receptivity (cf. John 1:12).

Salvation of hearers (47c). With the Spirit giving impact to the believers’ message and to lives that advertised its veracity (cf. 1 Pet. 2:9f), people were being saved. The Lord was using lives that counted to do His arithmetic that matters most, adding new converts, swelling the ranks of those who staked their hopes on Him. In Jesus’ terms, names were being “recorded in heaven” (Luke 10:20), in what Paul calls “the book of life” (Phil. 4:3). Those saved on earth were signals for angels’ celebrations of joy in heaven (Luke 15:7, 10).

Now let us converge on principles to guide prayer. First, prayer in a way that God prizes is a spiritual outflow in the current of power He gives. To be in step with God is to be in step for prayer that finds One at home at heaven’s door of answers (cf. Luke 11:9–10). Second, prayer flourishes in an environment where faith and repentance incline the heart. Turn the way God is going and experience prayer in the way of walking in His will (John 15:7–8).

Third, prayer is healthy when sensitive hearts keep it in balance with God’s Word, fellowship with the other people of God, and breaking bread in heart-to-heart intimacy. This explains why prayers run aground when people pray but neglect the Word, and why prayers fall flat for those of the “lone wolf” mentality, isolated from God’s people when He wants them to be related. Closeness with other people who are God’s own affects prayer in areas besides just breaking bread. The close tie is true in sending out missionaries (Acts 13:3), in husband and wife sensitivity to share God’s will (1 Pet. 3:7), and in all things God’s people can be together in.

Fourth, effective prayer has its “much fruit” (John 15:8), seen here in whose hearts exalt God. They are more than worth having as priorities that flow with the current of prayer. Why tolerate a life that runs virtually on empty, or a sterile and tasteless pacing through the motions, when a real prayer life offers great assets? To those who truly ask/seek/knock, the Lord pledges receiving/finding/opening of a door. He offers action accomplishing His work and will, and His own presence as the most strategic impact in this.

Fifth, effective praying as here is not for those who knock others but do their knocking at God’s door in a spirit of single-mindedness to help one another. They are spiritually athletes on the same team, soldiers in the same army, farmers working for the same crop (1 Cor. 3:6; 2 Tim. 2:3–6), rowers in the same boat (1 Cor. 4:2), members of the same body (1 Cor. 12:12).

Sixth, when prayer and coordinating other things in Christian life are in the flow of God’s will, praise to God is a very natural outburst from the heart. As the psalmists so often show us, and as this passage points, praise is spontaneous from the fountain supplied by the sufficient God. Seventh, where the prayers of believers are vital, look for accompaniments right at the center of God’s purposes. Here, the many consequences are obvious, one of them people coming to Christ. Today the vision often is so preoccupied with physical remedies for ailments that very little prayer cries to the Almighty for things that matter eternally. Put into prayer the focus God puts into it; invest pleadings for God to save lost people (cf. Rom. 10:1), and for the saved to grow up in Christ (cf. Gal. 4:19; Eph. 1:15ff, 3:14–21). These urgencies can be pleaded without leaving the other matters out of prayer. But too often the others are prayed and these virtually snuffed out.

Acts 3:1, 8–9

Time for Prayer!

Peter was the only one of the eleven apostles singled out individually and by name as to ministry in Acts 1–2. Now John is with Peter, walking to the temple at the ninth hour, 3 p.m., a time for a custom of Jewish prayer (v. 1). God uses the two when He restores a lame man, who reacts in prayer, praising his Healer (8–9).

The Purpose of Two to Pray (1)

The persons. Those going to pray are the best-known of the apostles. Peter would have a big role in Acts 1–12, and write two epistles. The other one of the sons of thunder, John, would pen the fourth gospel. Peter is prominent in ministry in Acts 1–12, after which Luke shifts attention to Paul’s role. Peter and John travel together to Samaria to pray for and approve God’s church starting there (8:14–17). After that Acts refers to John by name only in one other case (12:2).

The place. God’s temple is the scene for prayer. The early believers, before persecution drove them from Jerusalem, sought to carry on faithful worship as “completed Jews” in the sanctuary God called His “house of prayer” (Isa. 56:7). Otherwise, having no church buildings, and even finding rejection often in the temple and in synagogues, they met in homes (cf. places of prayer in Introduction).

The time. It is 3 p.m. This ninth hour was one of the set times for Jewish prayer, as were times of morning and evening sacrifices (Ex. 29:38–39). Believers in Christ also knew 3 p.m. as the time shortly after which their Savior had died for them (Mark 15:34, 37). It was a time to pray prompted by stirring memories.

The Plee of the Lame Man (2–3)

A beggar lame from birth was carried daily to a spot near a gate where people entered the temple. He is in the place where people are accustomed to seeing him, now in the process of asking Peter and John for gifts. His appeal is not for healing or salvation.

The Provision for the Lame Man (4–8a)

Both apostles rivet their attention on the supplicant and both invite him to look at them. Then Peter, taking the lead, denies having silver and gold to help, but delves into what he does have that is a gift of far greater benefit. He has freely received, now he freely gives. In the name of Jesus Christ he appeals to the man to “walk!” After issuing the command, Peter seizes the beggar by his right hand and lifts him partly up to obey. In answer to the command and the gesture, the man’s sense is awakened to strength in his limbs, and he bounds all the way up. He is suddenly walking, leaping, and praising God.

The Praise for the Healing (8b–16)

By the man (8b–11). Soundness of body for the first time in his life excites two reactions. One is physical in walking, jumping for joy, and voicing with his tongue his jubilation to God. The other is the spiritual response of inner celebration for the miracle God worked that stimulates outward praise. Verse 8 says he moves about and praises God, the next verse that all the people see this display.

That God is getting the man’s credit and also his public testimony is apt. The adoration magnifies God that He has done for him what no one else and nothing besides Him could do; it also may be for God using these men who identify themselves with “Jesus Christ.” The man’s clasping of the two apostles in a bear hug itself testifies of his appreciation to them as the instruments of his bounty. It would naturally be, too, that he has been singled out, and that he is doing the very thing he has watched those passing by for years do, walk.

Praise was that of many believers in 2:47, now it flows from one. Peter and John surely must be lauding God too, just as Peter soon gives the glory to God and His servant Jesus (13, 16). Their praise would be very fitting, also, for God setting up the opportunity which Peter seizes to witness to Christ.

By Peter (12–16). The apostle’s response to the miracle of walking and the prayer in praise is a tribute in itself.

He disclaims the glory. All praise belongs, not to the two apostles as onlookers are thinking, but only to God. Peter draws their focus to who God is, and His relationship to Jesus. He is the God of Abraham, Isaac, and Jacob . . . of our fathers,” the God of the covenant. He is also the God who authenticates Jesus His Servant, having glorified Him. Let them reflect, by contrast, on their own attitude to Jesus—they delivered Him up, disowned Him as the perfect One set apart to the will of God, the Righteous One, requesting the release of a murderer instead. They have, by their desire, put to death the Author of life, yet God has authenticated this very Jesus by raising Him from the dead.

Peter drives home that he and John (and he probably includes other believers, cf. John 15:27) are witnesses the hearers ought to listen to. The healing has come about by faith (that of himself and John) vested in the authority and will of Jesus. This name, all that is involved in it, is really what has strengthened the lame man that they bear witness is healed. Again Peter stresses faith; the faith which comes through Jesus (through sufficiency that all He stands for has made possible) is the explanation behind the soundness.

Having given this witness, Peter is ready to go from healing, praise, and who gets the glory, to the response God calls for in these hearers.

The Press for Repentance in the People (17–26)

Salvation is the keynote now. Gracious to his countrymen, Peter acknowledges that their action toward Jesus was due to their not knowing who He really is. With proper focus they can see that what God gave in prophecy, centering in the Messiah’s suffering, He has brought to fulfillment. The right move now is to repent and return to God. In this, their sins can be cleansed, and beyond that the realizing of the purpose that God will bring Messianic refreshing, and bring the Messiah a second time to fulfill this. Jesus is the ideal Prophet Moses predicted would arise to speak God’s will to Israel. The right response is to be receptive to what He says (cf. Heb. 12:25–29), but every one rejecting Him God shall bring to ruin.

What Peter explains is a theme of all God’s prophets from Samuel on. Now these heirs of the prophets and the covenant with Abraham that pledged blessing (Gen. 12:1–3) need to be open to the child God raised up to bless them. His way for doing this is in turning each from their wicked ways, a message announced “for you [of Israel] first. . . .”

Events of Acts 4 flow right on with the same situation. It is good to review prayer principles before going on. One guideline springs up in seeing that what God does for a person ought to stir praise. It does here, as in one of ten lepers in Luke 17. It is our choice whether we will be like the nine or the two in these passages. Second, public praise gives glory to God before others, and what God has done be a catalyst eliciting people’s hearing what God says.

Third, when praise fills the scene, it is very natural for a believer to dwell on related reasons God is worthy of allegiance. As Peter, we can think of who God is, His promises, the One He sent, Jesus’ character and authorship of life, His death resurrection, what His name and can do, the nearness God we can have, the removal of sins, the blessings yet to come, and the reckoning by Christ that divides hearers. The bottom line is that God is worthy of praise as the God of blessing, and His blessing available to the receptive (25–26).

Acts 4:24–37

Shaken Up After Prayer

This chapter can be outlined consecutively with Chapter 3. Or, to look at a long account in its smaller segments, it can be outlined as here.

The Persecution of Believers (1–23)

Messages of the Messiah on earth had often provoked antagonists. So do His servant Peter’s words here. Six things transpire in swift succession before the book describes one of four great group prayer meetings it includes (Chaps. 1, 4, 12, 13).

Speaking of Jesus (4:1–2). Both Peter and John had their turns at speaking (“they,” 1). God’s Word aroused enemy attack, despite the solemn warning that 3:23 raises for those who reject Him. Priests, captain of the temple guard, and Sadducees are incensed at the teaching, especially the claim that Jesus has risen from the dead. Enemies had at first thought that with Him put in a tomb, they were rid of Him, but His work is only mushrooming.

Slapping in prison (3). An overnight lock-up is the plan to stop the preachers’ mouths.

Swelling of the ranks (4). Belief of many is obvious as they have taken the message of Acts 3 and other occasions to heart. The population of Christ’s followers at Jerusalem has surged from three thousand new converts plus earlier believers in Acts 2:41 to about five thousand just of males, and more than eight thousand total. The word in verse 4 is definitely the distinctive term “men” (andres), not the generic designation for people (anthropois), or “souls” (pseuchas, people of either gender) in 2:41.

Standing before the Council (5–14). Peter and John were hauled before the highest Jewish governing body, the Sanhedrin, council of the seventy. Top religious dignitaries, other governing men, and scholarly specialists on the law challenged the pair to name their authority to back up what they claimed.

Peter, so often taking the lead, is freshly “filled with the Holy Spirit,” controlled and empowered in a new capacity he needs to face this crisis. The idea in no way suggests that his earlier filling in 2:4 wore off and during a lapse he has been unfilled. Rather, being freshly filled is like a father filled with love for his family but being filled with a new sense of love in a moment of trouble. God fills in new cases according to what His people need to cope with, as also in 4:29–31.

The former fisherman’s defense is right to the point. Healing for the lame man was by the name of Jesus Christ, that is, in His authority and power. These of Israel have crucified Him, now God has raised Him from the dead, and the restored man is a trophy of Christ at work, a man who shows that Christ is worthy of his faith. Christ is the stone of Psalm 118:22, which Israel rejected as predicted, yet from God’s standpoint the cornerstone in His building the church (cf. Matt. 16:18).

Now, Peter goes on, salvation is in no one else; Christ alone is the name in which “men” (generic, anthropois, people) must be saved (12). They must be saved in Him because He “the way, the truth, and the life” (John 14:6), the door into salvation (10:9).

Admiration of a sort for these two apostles pierced members of the august council. The boldness the two showed in standing their ground registered a heavy clout. And so did the fact that the defenders had not been through the Jewish schools or circles that produced experts, yet handled themselves with strong certainty. Of course Jesus had assured that God would give His servants what they needed when enemies hauled them in for an accounting (Matt. 10:19). Experts peering at the apostles sensed that they had been with Jesus; they carried themselves with the sufficiency that Jesus had demonstrated before those who plotted His fall (cf. 2 Cor. 3:5). Besides, the man who stood there healed in the gathering was a standout case that they were dumbfounded to deny.

Summoning for a warning (15–22). Escorting the two out for a time, the council deliberated, then summoned them back to hear a stiff warning. They must not say anything further in Jesus’ name. Both believers reply. They ask the religious heads to ponder if it is right before God to follow the council’s order, or obey God’s prompting. Their flint-like resolve, reminding one of Daniel’s three friends (Dan. 3:16–18), is one of integrity. They intend to go on speaking, even in the face of danger,“what we have seen and heard.”

Sharing their ordeal (23). Peter and John hear further threats, then are set at liberty, and return to join their own crowd. There they report news of all they have faced.

The Prayer of Believers (24–30)

A simple flow here goes from adoration of God, to asking, to God answering. Follow the prayer.

Its adoration (24–28). Believers are “of one accord,” all in harmony about what is said to God. One may be articulating the thinking that all share, or several express details that Luke blends into an accurate summary. They affirm as a tribute of praise God’s creating of all, showing that He is able to control what He made. Their prayer goes on to affirm God’s control when His Word foretold in prophecy such a crisis. God had said that nations’ kings and rulers would strive against Him and His Messiah (Ps. 2:2). Ten they affirm fulfillment of this in Jerusalem as King Herod, and the governor, Pontius Pilate, and Gentile and Jewish people were against Jesus. Yet the prayer sees this as working what God’s authority and purpose marked out (4:28; cf. 2:23). These are things His sovereignty controls and brings to pass (cf. Isa. 46:9–10).

The Psalm 2 utterance in the ultimate projection of its principle looks on to the final conflict of peoples with God and His Messiah (Rev. 6–19). But these believers detect this essence of reality at work also in their own day as well. Poised, not panicking in a predicament (cf. Phil. 4:6), their hearts are stayed on God (cf. Isa. 26:3), and they see the trouble as a challenge He can meet. They adore Him as able wholly to take care of Himself and them. For He is not caught off guard, but working out His purpose and ready to be the Victor.

Its asking from God (29–30). Prayer at this point moves on to petition, distinct after the transition “And now. . . .” The believers cry out to God for three things, all in His will. They are committed to the witness Jesus had entrusted to them as their task (1:8).

(1) His stand against the threats (29a). The entreaty is for the Lord to be aware of the words forecasting hostility to stop the witness. Obviously the urgency that drives this is for God to act in a clear stand to deal with the danger.

(2) His success for witness (29b). God’s gift, His grant, is crucial to the work. His people view themselves as His “bondservants,” ready to labor submissively to carry out His cause. Yet they beseech Him for the power He can provide to speak Word (they are only channels), and do this with all confidence (parresias). The word was used of speaking freely, boldly, with a face that betrayed no dismay, showing undaunted courage, holding their ground (cf. Eph. 6:10–17).

(3) His strength to support the witness (30). Not only would power be necessary in the first two matters, but believers ask for power in miracles to support the witness. They petition for healing in particular as God works attesting miracles and awesome things that amaze, convince, and assist people to believe. The prayer relates the mighty deeds as in the name of God’s holy child (servant) Jesus. To have these done in His name is to verify His will, honor, power and authority worthy of faith. For there is no other name in which those who hear and see can be saved (v. 12; John 14:6).

God’s response to such a prayer of praise and petition is right to the mark, pertinent and specific.

Its answer (31–37). Three main facets meet the crisis.

(1) The force in the place (31a). God sends a great force of power, shaking the place of the prayer meeting. Some see this as a shaking spiritually with an inward quivering because God is so strongly felt. But it more naturally refers to a physical shaking of the structure in which the believers were met. It follows the physical phenomena attesting Jesus’ death and resurrection, and the flames as of fire at Pentecost. Also, when a prayer asks for miracles, a shaking of this nature is very fitting to its context. This best fits Luke’s detail that the “place” itself was shaken. Later, God sends a quake that shakes the jail at Philippi (Acts 16).

(2) The filling of the people (31b). Now, in distinction to the place,“they,” the people all filled with the Holy Spirit. The trembling was in building, but the filling is in people who prayed.“Filled” is the same word for the Spirit filling at Pentecost (2:4), pleroo as in the command to be “filled” (Eph. 5:18). It also is, again as in 2:4, in the aorist passive form referring to a decisive, fresh filling as in 2:4 and 4:8. Believers already walking closely with the Lord, filled (controlled) by His Spirit, can be filled afresh as God takes them to whatever capacity they need to meet a new demand.

Even Peter,“filled” in 4:8, is a part of “all” who are filled here, and John as well who was probably also filled earlier in Acts 4 (cf. 13, 19–20). It is not necessary to assume that the two had become unfilled. Their faithfulness in the context suggest the very opposite.

Being “filled” by the Spirit results in power in verses that follow, as “filled” in Eph. 5:18 has attendant or coordinate marks that express it in verses 19–21 (cf. 3:16–21; Rom. 15:13).

The features of the power (31c-37). Four stand out.

(1) Confidence to witness (31c, 33a). Boldness and the power that explains it are obvious. The believers use what God gave them to tell others about Him. This is very different from some reasons people give for wanting to be filled by the Spirit. They may covet it as a status symbol to try to keep up with others who show or testify of power (cf. Acts 8:13, 18–19); they want to traffic in it for their own glory. Some desire filling to relieve aching that sin leaves, yet only because it hurts not to be close to God and they want a restful spirit. The motive is turned in only on self-comfort.

In Acts, a sterling motive is to have God’s power with a commitment to His Person for His plan with His perspective (that servants help others), for His prestige.

(2) Concord of passion (32a). United in “one heart and soul,” those who believe are sold out to the motive just mentioned above. A spirit of mission and teamwork to get on with God’s business grips them.

(3) Commonness about possessions (32b). Owning their various things, the believers are tender about sharing freely to resolve needs. The sense that pervades them is distinct from a tight-fisted policy to clutch what they have as only for themselves. Like their God (Ps. 23:1), they are not unwilling or hesitant to supply others when a legitimate lack becomes evident. Isaiah had given expression to this (58:7–11). Jesus had taught it in the Parable of the Good Samaritan (Luke 10:36–37).

Verses 34–37 here expand on the sensitive care to relieve one another’s burdens (and cf. Gal. 6:2). Property owners made sales and dipped into the earnings to assist the hurting. One example was Barnabus. Laying the money at the apostles’ feet was a recognition of a treasured leadership under God. It showed a devotion in love true to the pattern of Jesus’“new commandment” (John 13:34–35). Its impact in witness to unbelievers, as Jesus anticipated there, must be potent.

(4) Copiousness of grace (33b). Abundant grace on them all reasonably refers to a permeating attitude evident in marks of godliness or being like Christ. The Spirit who fills is producing “the fruit of the Spirit” in grace-scented aspects (cf. Gal. 5:22–23). Stephen a bit later, full of the Spirit, shows a fullness of faith, grace, power, wisdom, and glory (6:5–15)

Now that prayer has been glimpsed as it fits its context, principles from it stand out plainly. First, much prayer of God’s people can be natural in the crises of persecution as here and in the Psalms. God wants to hear the burdens on our hearts as we are committed to the things on His heart. Second, praise can be at the outset, middle or end of prayer as it is a God-glorifying aspect often seen in Scripture to be vital in pouring one’s heart out to God. Should any “run dry” on things for which to praise God, this passage speaks of His creation, conveying of His Word and control. The Psalms are abundant with things that can fill the voice with praise (cf. Ps. 146–150).

Third, an attitude of “ask and you shall receive” (cf. Matt. 21:22) is modeled here in definite petitions that God honors with definite answers. The believer can sense the call,“You go and do likewise.” Fourth, believers do not ask God to lower the boom on the hostile and sweep away the threats, but for boldness to go right into the jaws of danger and speak of Christ. They do not angle for an escape, but appeal for an enabling, and find their adequacy even if in difficulty. Sufficiency is not always in surroundings made ideal, but it always is in the Savior being incredible, whatever is His will (cf. Phil. 4:6–7).

Fifth, if we in prayer are abandoned to God’s commitments, He will commit His power to us. Jesus says something of the same essence in John 15:7. Sixth, as one walks with God, he need never think that his troubles are a challenge only to his own ability. They are a challenge to God’s, and God is up to every predicament.

Seventh, we want so many things just to make life more convenient. The God who invites our prayers (Matt. 7:7) may be pleased or displeased (James 4:2–4). We also need to insist on our praying as being in the realm of what is directly carrying out God’s priority purposes. The filling in 2:4 is used in ministry, as from His standpoint He uses His people. Peter when filled in 4:8 responds to the power by using it to serve Christ; and in 4:29 the power God gives is channeled toward touching others’ lives (cf. 1 Pet. 4:10–13).

An eighth principle can also have a big place in prayer. The passage helps us take inventory of whether we pray as these believers out of a context of a total life given over to God, sensitive to urgencies in His will. Like some, we may feel convicted to repent of praying in a self-pampering narrowness that does not break the boundaries of our own temporal concerns, our own little world. We can go so far beyond this and pray in a passion for what God is doing with others or to reach eternally—and this out to the whole world.

Acts 6:4, 6

Praying as Serious Business

Twice in this chapter the apostles model an attitude that also can ignite others they lead. An urgency trumpets the call: get serious about prayer!

The Complaint of People (1)

The problem comes to the fore when complaint threatens to disrupt unity due to playing racial favorites. Believing Jews of Grecian background lodge an accusation. Widows of native Hebrews receive daily food, but their own Grecian widows are slighted.

A grievous thing is the offense that raises the issue of partiality, lack of love, default as to fairness, and devaluing of some. This is brought out in the Greek imperfect tense in the word “overlooked.” The Grecian widows “were being overlooked,” by-passed and slighted routinely, and the irksome wrongness of this was rubbing some to spiritual rawness.

The Carefulness in Priorities (2, 4)

Acting with forthrightness and sensitivity, the twelve called a “congregational meeting.” They wanted a Christ-honoring decision to be known at once, to have a heartbeat of togetherness, and to keep ministry in an effective balance. As to wisdom on their priorities to lead in God’s will, two things stand out.

(1) Discernment of priorities (2). It is not desirable in accomplishing the ultimate tasks God has given to His people for the apostles to slight the ministry of the Word in devoting their energies to table-serving. The strategic role of teaching the people (cf. 2:42) must be upheld. God’s Word had always been vital as a basis for everything, as in the Old Testament and the ministry of Jesus Christ. This must be protected, not sabotaged, for then some will not receive eternal life, those with it will not gain the nourishment they need (cf. 20:42).

(2) Devotion to priorities (4). So the apostles are determined to put first things first in what they “will” do. They will “devote” themselves to the service of the utmost consequence. The word “devote” is a term in 1:14 for believers being devoted, in that case to prayer in preparing to be witnesses (cf. there). This was the leaders’ passionate focus, not unloving but loving in seeking the good of all. Two things they are devoted to are prayer the ministry of the word.

As apostles of Jesus, they are true disciples patterning after His own priorities. He had been often and long in prayer (Mark 1:35; Luke 6:12; Matt. 14:23). And He had been continually about the Father’s business in giving the word the Father sent Him to speak (John 8:26, 28). Now these carry on His work as His witnesses (John 15:27), and need to give themselves completely to grasping and teaching things new and old in proper correlation (Matt. 13:52), as the Spirit guides them into truth (John 16:13).

In this case, prayer is put in focus even before the word. The Scripture sometimes puts the Word first (2:42), so it is not wise or necessary to exalt one above the other, except to say that the Scripture is God’s Word directly, and prayer man’s response to Him. Even this, however, is to be primed and permeated with the Word of God, His will prompted into human will (John 15:7). Prayer and the Word are like two sides of a coin, or two wings of an eagle. Both are crucial. They go together and compliment one another. Prayer comes before the ministry of the Word in a sense such as Psalm 119:18, asking God to open the eyes to see His Word aright, and in the prayer,“Teach me Thy Word” (Ps. 25:4; 119:12, 26). Yet the Word itself acts as a prior catalyst, prompting prayer by saturating a heart with meditations, and convicting the spirit to confess. The Word also generates praise and thanksgiving, enlightens with vision for petition and intercession, and affirms things that help a person fall in love with God. In this one honors Him, His works and His ways, as well as meet human needs. Beyond that, the Word teaches prayer questions, blessings to summon from God, and responses that are fitting. It even kindles the spirit to thirst after God, in prayer and in all facets of life.

How would prayer be relevant in the Acts 6 emergency itself? Several ways are highly probable. Intercession for the Grecian believers to be receptive to a wise decision, and to grow in grace is meaningful. Affirmation of God’s knowing the hearts of all is vital, just as in the prayer when choosing a man was the issue in Acts 1. Affirmation of God’s will as crucial would also be pertinent. Further intercession, now for the congregation to discern the right choices is strategic. With this would be prayer that the men named be sweetly willing to accept the new role. Intercession always is timely in asking God to draw others He wills to draw (John 6:44), and to help all the new converts to be established in the faith, as in Paul’s prayers (Eph. 1, 3; Phil. 1; Col. 1). Petition for understanding God’s Word is a constant need of leaders and others (Ps. 25:4), and the apostles would be keenly alert to this.

The Choice for Peace (3, 5–6)

Not only are the apostles sensitive to God; they are caring toward the people under their leadership. They put a strong focus on providing for their needs, as good shepherds who are concerned for every phase of need among the sheep.

The standard (3). Apostolic wisdom summons the people to choose seven men who meet a high standard. This standard prepares them to follow a high ideal in caring for the widows, so that they receive the finest of service. The standards are first to be “full of the Spirit,” living steadily by the norm of being filled (4:8, 31). A closely,related standard is “full of wisdom” by the intake of wisdom in the Word and the outflow of wise living in translating that into a godly life.

The selections (5). By congregational autonomous government, seven men are named. One is Stephen who will play the large role in the rest of Acts 6 and 7, another is Philip who is to have a great impact in witness to a crowd and then one man in Acts 8.

The separation (6). Once the seven men come before the twelve, they receive the apostles’ laying on of hands. This identifies them with God’s authority, and separates them to their special ministry. But to keep a high priority even publicly in what they themselves are to do, the apostles again show they take seriously their conviction about prayer in 6:4. They call on God. Since prayer is put after the detail of bringing the men before the twelve, it is probably a time of public praying, even this bathed by the leaders’ prayer leading up to the meeting. Prayer is always vital as in verse 4.

We have no quote giving the content of the prayer, and recordings were not made then. But if we could listen in on the prayer it would be likely to feature certain emphases. One is a request that God will guide the men in all their serving, to satisfy the needs by a good testimony, and to have a right impact for the sake of the name so dear. Another is thanksgiving for God building excellent examples to take care of the work, men whom other believers could count on. Another pertinent prayer aspect would be asking that the work, and these men be protected from Satanic stratagems seeking to sabotage any of the ministry, a need that would loom largely after Ananias and Sapphira had been examples smearing the scene in Acts 5. Part of the prayer even may have called on God to keep His message spreading, as occurs in verse 7.

These and other values would be highly natural for praying apostles bent on exalting the Lord.

The Consequences in Prospering (7–8)

A caring watchfulness about doing things God’s way, with prayer factoring in big-time, leads on to healthy preparing.

Dissemination of the Word (7a). The witness continued to bring the testimony that Christ is the only way to more and more hearers.

Multiplication of the disciples (7b). As the infant church grew in Acts 2–5, numbers were kept in right focus. This can be done when witnesses give the true message, hearers make a true response, and people keep their focus on the true goal. Glorify God, and not the numbers or the witnesses. A high number even of temple personnel were making a radical change, one that comes with the new birth. The priestly converts’ genuineness has a bold tenacity. Salvation was entirely a gift, yet with it a personal cost is suggested in “becoming obedient to the faith.” Priests who came to know Christ declared their new stand. And this invited persecution they were certain to draw from colleagues who now hated them (cf. John 15:18–25).

In light of a strong focus given to priorities (6:4), prayer’s probable role in the conversion of these priests is an intriguing issue.

Manifestation through Stephen (6:8–7:60). No mention of prayer is made again until the end of Acts 7. So the aim here is to sum up briefly what sets the stage for that manifestation.

Stephen, a versatile servant, not only ministered to the Grecian Jews (6:1), but God gave him ability to work miracles and best opponents of Christ’s message in debate. His ability was in being full of the Spirit, faith, grace, and power, and having gifts to work miracles as well as show wisdom and exhort people (cf. 1 Cor. 12:12f.). It is possible to review in four phases the rest of the account that features Stephen.

(1) The scene of initial opposition (6:8–7:11). A false accusation resulted in men dragging Stephen off to face the Jewish Sanhedrin, the supreme council that dealt with Jewish issues. Men lied, charging the prisoner with claiming that Jesus would destroy the temple and change customs of the law (6:13–14).

(2) The speech (7:2–53). In Chapter 7, Stephen defends his message at length. He puts things in perspective, as can be noted here in a nutshell. Stephen reasons that whatever change Christ introduces is a fulfillment and completion of Old Testament truth, not a perversion. He argues that God has shown His presence and endorsement in various ways and in different places, apart from the temple. Besides, His will matters more than the temple per se. Stephen also says that all through their history, the people of Israel have often rejected God’s will voiced through His prophets. This was true even when these men of God predicted the coming of the Righteous One, the Messiah. And now the urrent generation has put Him to death (52).

(3) The suffering (54–59a). Truth sometimes hurts, and here such claims provoke unbelieving Jews to grind their teeth. These are inflamed to vehement hostility (54). Then an act of Stephen ignited the fire of wrath into a blaze as enemies felt he was blasphemous, so they stoned him. In a vision He saw God’s glory in heaven and Jesus standing at God’s right hand, and he told his audience of beholding Jesus there. To say that Jesus was in a place of high honor, approved by God, was to the blinded enemies unthinkable defamation of God.

Jesus standing there when many passages say that He sat beside the Father (Heb. 1:3; Eph. 1:20) makes good sense. He is even later seen walking amid the lampstands of the seven churches (Rev. 2:1). In Acts 7 standing can be natural to greet His first martyr in the church, or standing as a witness does, in this case to vindicate His servant. The contrast in Acts 7 is sharp. Enemies at the end are vicious, against Stephen, but Jesus is his Vindicator (cf. 1 John 2:1–2); the council reject Stephen, while Jesus is poised to welcome him (cf. Phil. 1:23).

Fury inspires the Jewish leaders to prod Stephen out of Jerusalem and begin the process of stoning him. False witnesses of 6:13– 14 join in hurling stones; they are free of their encumbering robes which they place in the care of a man who applauds the stoning, Saul (7:58; 8:1; 22:20). He will be converted in Acts 9 and himself bear many things for Jesus’ sake in Chapters 13–28, and later (cf. 2 Cor. 11:23–28).

(4) His supplication (59b-60). Though only two verses refer to Stephen’s prayer, they say much.

First is his petition for himself. As the bloody fury of stoning progressed, Stephen receiving the blows, he is pictured as engrossed in continuing prayer. He is calling, saying words to the Lord Jesus whom He catches sight of standing. Both words for prayer are in the present tense, showing the drama going on. He is saying “Lord Jesus, receive my spirit,” a petition very much like that of Jesus to the Father when He also suffered (Luke 23:46).

Tat the petition is to Jesus is rather unusual, since much prayer is to the Father (Matt. 6:9; John 16:23), and sometimes said to be in the name of Jesus. Some stoutly insist that normal Christian prayer today should be strictly to the Father. To address the Father is correct, as long as it is not denied that prayer can be to Jesus, and God would surely reckon the motive in the prayer and not strictly whether it follows most passages. Other New Testament prayers to Jesus after He ascended are by Paul (Acts 9:5a and parallels), apparently Ananias in the same passage (9:10, 13–14), and John (Rev. 22:20b).

Stephen’s desire that the Lord Jesus receive his spirit is natural in context as he has beheld Him standing, apparently ready to receive him. It also fits well with Old Testament hope that a believer would go to God (Ps. 49:15; 73:24) as Samuel had gone (1 Sam. 28). It also suits Jesus’ guarantee that believers would live even if they die (John 11:25), and all promises of eternal life. God’s drawing of Enoch and Elijah into His presence would be encouraging for believers also, even though God’s mode with them differed (Gen. 5:24; 2 Kgs. 2:1, 11)

Second in Stephen’s last words is His plee for the persecutors. Stephen is now falling on his knees, probably succombing to blows and feeling his strength ebbing as stones keep pounding the life out of him. His prayer is loud because of the greatness in the benefit he longs for on others’ behalf, eternal life. At least in the case involving Saul of Tarsus, prayer would have its part with other factors before God, for God would show this sinner mercy (cf. 1 Tim. 1:16). The loud voice surely also is due to God’s supernatural grace to enable triumph of an incredible nature.

Content in the final prayer is that the Lord Jesus will not hold this sin against the persecutors, never being open to forgiving should any repent. Again, Saul is an example that the sin, though great, did not bar him from becoming a recipient of pardon. Jesus Himself had prayed that the Father would forgive those who had a part in crucifying Him. One astounding reality is in Stephen’s prayer seeking pardon, and an even greater one is in the capacity of God to forgive the undeserving who come.

Third, Luke’s descriptive “And having said this” marks the final victory capping an amazing life for the Saviour. Stephen was great in his character, ministry of miracles, wisdom from Scripture in answering critics, and his prayer that summed up the measure of the man. He dies focused on what he has recently seen of Christ’s majesty, and on ministry that ushers him on to glory. His enemies could fling stones down to slam him, but Christ could receive his spirit all the way to heaven!

It is time for principles adapted to prayer in Acts 6–7. First, some like the apostles can devote special priority to prayer and the Word, but others often can allot much emphasis to these too. This is if they are willing. Second, high standards for giving proper place to prayer and the Word as leaders give a fine example of taking God seriously. Third, getting a cue from 6:6, any believer following the example of good models can learn to do many things “after prayer.”

Fourth, a situation where vital prayer in faith is a high priority quite predictably flourishes with features that show God is mightily at work. Fifth, even those who often pray to the Father can quite spontaneously find themselves uttering words in prayer to Jesus. Sixth, among many possible prayers a very strategic one to have on the heart even long before death, or near death, is “Lord Jesus, receive my spirit!” And based on sure promises, the true believer can celebrate that he will be secure forever in the presence of his Lord.

Seventh, it is good when one can feel at peace in his own relation with the Lord, and go out with prayer on his lips for others. Tragically, some who are sure they know the Lord show little passion about prayer for any but themselves, even this only minimal, rushed, and hit or miss. How small the value we may attach to things so precious, and let life fly by. Yet how great may be the life in prayer and other worship to Christ if we will but wake up.

Acts 8:15, 22, 24

Praying for the Spirit

Persecution erupting against the church after the stoning of Stephen caused believers to flee away from Jerusalem.

The Persecution of the Church (1–3)

Only the apostles found ways to keep from being found, and no doubt sticking to their priority (6:4) gave much time to prayer. One probable cry of prayer was for God to triumph through His people taking the message as Jesus expected (1:8). This was obedience and fellowship with Him (cf. John 14:21–23).

The Preaching of the Christ (4–13)

Philip, chosen as one of the seven in Acts 6, was one of many proclaiming God’s Word in places where the scattered went. Many at Samaria heard Philip’s message and were astounded by miracles God performed through him. This snatched the allegiance of many away from Simon, a worker of magical arts, to the appeal of Philip’s preaching. The ministry’s impact resulted in people believing and being baptized in the name of Jesus.

Simon, losing popularity and some of his following, also believed and was baptized. His gaze was particularly drawn to the miraculous element in the visitor’s ministry.

The Prayer of the Apostles (14–24)

What happens transpires in three stages.

In the reception of the Spirit (14–17). Apostles at Jerusalem received the report of the Samaritan welcome to God’s Word. In their perception Philip’s message was the same. The new converts were part of the same church. And the new believers needed the same gift that believers had received at Jerusalem. Philip, too, had gone there from the same church, and the converts ought to be identified firmly with this one church.

So the apostles sent Peter and John to guide Samaritans who had received to be part of one unity in the name of Jesus. As apostles, the two visitors in a special sense represented the will of God who sought unity in His church. As their priority after coming to the Samaritans,“they prayed for them. . . .” The objective in the praying was “that they might receive the Holy Spirit.” This aim made sense because, if they believe on Jesus the Messiah they need the Spirit He had promised, which the Father and He had sent to believers (cf. John 14–16). Receiving the Spirit as those at Jerusalem did ought to be the Samaritans’ privilege too, as part of the same movement.

Verse 16 clarifies that the Spirit had not yet fallen on any of the believers at Samaria. The reason can have its roots as far back as 2 Kings 17. When God used invading Assyrians in His judging Israel’s northern kingdom in 721 B.C. for its sin, the conquerors imported many outsiders to populate the area. These in the course of time intermarried with Israelites, and produced a mixed race, which by the time of Jesus and the apostles had developed a rivalry with Jews at Jerusalem. The Samaritans devised their own version of the law (Samaritan Pentateuch), also a divergent priesthood, and even a different temple atop nearby Mount Gerizim. They felt self-sufficient in religion as they knew it. Jews in Judea and half-breed Jews in Samaria had no dealings with one another (John 4:9), but rivalry persisted.

Peter and John grasped the Spirit’s delay at Samaria to emphasize His desire to have unity between believers at Jerusalem and at Samaria, God wanted one church, not two separate in rivalry as had been the Jewish history. So the two apostles, having prayed, were then laying hands on the Samaritan believers to show the identification of the church at Jerusalem with them. They would know that the gift, the Spirit, they received was the same that God imparted to believers at Pentecost, not some new version, a rival gift. So, in a process as hands were laid successively on different converts, they were receiving the Holy Spirit. Luke describes with the Greek imperfect tense the leaders’ laying on of hands and the Samaritans receiving the Spirit. This tense reflects back on a continuing process in the past, a stream of acts which takes some time to complete.

In the remedy for Simon (18–23). Simon stood by, astounded at the apostles’ authority, and possibly envying their limelight. He offered them money to gain authority to lay hands on people and secure this result himself. He misconstrues power as coming from a maneuver he could work by his own impartation, not the Lord’s gift, from human impulse, not heavenly. His attention was fixed on managing power to achieve his own agenda, not to do the will of God (19). He thought in terms of having the influence in return for shekels, not by grace in submission to the Lord.

Peter’s reaction suggests that he discerns no genuinely saved man here. Several reasons point to this. First, Peter wills Simon’s bribe of money to perish with him, which does not sound like a believer’s positive future. Second, Peter sees Simon as deceived in imagining he could secure God’s gift by his own gift, destroying the nature of a payment, which is a denial of grace. Third, the apostle says Simon’s heart is not right before God, and insists it is necessary for him to repent of wickedness, still needs forgiveness, and is bound in bitterness and sin. Of no other supposed convert in Scripture are such strong terms used, and Simon shows no marks of being genuine.

Peter counsels Simon not only to repent but to pray (22; cf. Luke 18:9–12). The goal, if it can be gained, is that such a wicked intent may be forgiven. The “if” clause is what is called a condition in the first class, used with the future tense,“if possible it shall be forgiven. . . .” God would be willing to forgive, honoring genuine repentance, yet whether Simon himself will lay hold of this grace with sincere motives leaves the outcome open, a mystery to readers, yet leaning to the negative side.

In the request of Simon (24). The final reference to prayer in Acts 8 comes here. Simon seems to slide away from personal response that would fit the case if one takes repentance seriously. He appears to evade drawing near to God himself, but wants only to traffic at a distance on others’ prayer. At least the verse gives no clue of his own coming to grips with the issue.“Pray to the Lord for me yourselves,” he asks, and this seeming to wave aside Peter’s telling him point-blank to “repent” and “pray.”

Simon’s aim in requesting prayer is “so that nothing of what you have said may come upon me.” Seemingly like Cain in Genesis 4, he voices concern only about the possible sentence, not to part with his sin. His focus is on retribution that may come on him, not on repentance toward God. His passing prayer over to others leaves his own accountability to God uncertain. He fits in a class with men such as Zedekiah who was not right with God and asked Jeremiah to pray in his place (Jer. 27:1–7; 37:1–3). Since Luke drops the matter at this point, we have no sure word that Peter discerned sincerity or that Simon came to Christ to resolve his peril.

Principles of prayer are not lacking here. First, it is good as Peter and John reflect to pray for strategic spiritual benefit in believers. Their prayer was that the new converts, spiritual brothers and sisters to them, might receive the Spirit. And it would be just as pertinent later for Paul to pray that Christians will experience the power of the Spirit they have received (Eph. 3:16–21). Second, as Jesus prized unity in those who are His own (John 17:21, 23) and the apostles seek this in God giving the Spirit, this bond should inspire our prayer.

Third, to deal with personal sin by direct interface with God in prayer is critical. David’s example in Psalm 51 can be of great help, yet the individual needs to face God personally in regard to his own guilt. Fourth, a flip side of the third principle is to take care of, not shirk away to others, praying that should stream from our own hearts and lips. Possibly Simon did pray on his own too, yet this is not probable. Peter’s direct appeal to him is to pray, and Simon’s comeback passes the matter over to others to pray.

Acts 9:5–6

Saul’s Prayer at Conversion

Young Saul had been enthused about the stoning of Stephen, thinking he was doing God a service (7:58; 8:1). Passion to persecute those believing on Jesus as the Messiah is at this point his faming vendetta.

His Campaign against Believers (1–2)

Securing papers of authority from the high priest, Saul is on the road to Damascus to bring believers in Jesus in custody to Jerusalem. He seems to envision more condemnations of Jesus people before the Sanhedrin, and further episodes of stoning like Stephen’s. To stamp out the people who claim Jesus is his obsession.

His Conversation with Jesus (3–7)

Saul drew near Damascus in his trip of about a week or more spanning a hundred and fifty miles.

The shining of a light. God focused a beam from heaven that was like a radiant spotlight all about him, an obvious sign from heaven.

The sinking to the ground. Shocked and also showing respect for God, the traveler fell to the dust.

The speaking of the Christ. There, prostrated into a position of subjection, the persecutor heard a heavenly voice. Unlike those in his cavalcade, he could grasp the words meant to be intelligible only to him.“Saul, Saul,” the Lord began, repeating the name as sometimes was done in a call to attention, a warning, or a reproach (Gen. 22:11; Ex. 3:4; Luke 10:41; 13:34; 22:31). The urgency must have been sharply compelling to snap Saul to attention, and the words pressed right to the issue,“Why are you persecuting Me?”

The supplication to the Christ (5a). The question would push Saul’s mind to the very passion that had put him on this mission. He did not yet believe in Jesus as the Lord God, and so he was perplexed. He fumbled out words in respect,“Who are You, Lord [Sir]?” A light from heaven and words coming from some awesome source could put in a man’s thoughts the Lord of heaven. But Saul had not fancied his persecution to be against God, only against those he felt had misguided notions about God. The One comforting him appeared to be the “Lord.” But how could He be this Lord, yet pressing Saul for operating against Him when he had been doing Him a favor? Who then could this be?

That was the question. Saul soon would know the answer, be a new man, and have his whole life turned in a new, all-out pursuit.

The showing of the truth (5b–6). Jesus gives Saul a direct, even shocking answer to his “Who . . . ?” He replies,“I am Jesus whom you are persecuting.” This would have a dynamic startling effect for the man down in the dust. The very truth he had denied was now confronting him. Other words in the King James Version at the end of verse 5 and outset of verse 6 do not have good support as being in the original inspired text right here. But Acts 22:10 in a parallel account of the Damascus Road confrontation does have Saul’s question,“What shall I do, Lord?” After Jesus’ direct identification this indicates that Saul now grasps that the “Lord” is the “Lord Jesus.”

Jesus’ answer about “What?” is that Saul must pick himself up, go on into Damascus, and there “it shall be told you what you must do.” Acts 22:10 makes the “must do” clearer by the words “all that has been appointed [by My will} for you to do.” The third account of the conversion, Acts 26, makes it even clearer than that. Jesus says, “For this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you.” Jesus there goes on to define this further. He would deliver His convert from the Jewish people and the Gentiles to whom He is sending him, to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God. This is so that they may receive forgiveness of sins and an inheritance among those set apart by faith in Jesus.

Once getting back to his feet, Saul experiences three things in 9:8–9. He lost his sight, is led by companions into Damascus, and lives in privation three days, without vision or food.

Events move forward with the account of God prompting a believer, Ananias, to seek out Saul and render spiritual help (following).

Here is a good time to pause for a survey of principles vital for prayer. First, questions put to the Lord can be valid in prayer as it so often is in Scripture. When not impudent but receptive, they are doors into gaining God’s will and the right way to think or to go. Second, specific prayer (here and in the parallels in questions) receives the Lord’s specific answer. Jesus had meant what He said in “Ask, and ye shall receive” (Matt. 7:7; cf. John 16:24). Add a third lesson. Prayer in a blend with God’s Word providing light can reap riches of insight about God’s plan for the life (cf. Acts 26:15–18). As so often in the Bible prayer, the Word, a submissive heart, and the God of prayer and the Word are the greatest factors for living life to the full.

Acts 9:10–31

Ananias and Saul Pray

Ananias prays and God uses him to help Saul. One of the marks this disciple of Christ will discover in Saul is that the convert is also is praying. We see definite things in Ananias himself.

His Sensitivity to the Lord (10)

God contacted this available servant in Damascus. Calling his name,“Ananias,” He riveted his full attention. The disciple was instantly set to hear.“Behold, here I am, Lord.” In this the believer of Damascus showed a tender heart as others when responding to the Lord’s contact with “Here I am.” An example was Samuel (1 Sam. 3:4).

His availability matched with his acknowledgment (“Lord”).

His Summons from the Lord (11–12)

God’s briefing is for the willing disciple to get up and go to the street called “Straight,” and God gives even more about the address. He is to inquire at the residence of Judas for a man from Tarsus named Saul, which makes the direction quite specific. Ananias must realize that the man Saul will be made ready for his visit, for he is absorbed in “praying,” receptive to God. To make this more vivid and personal, the Lord tells His servant that Saul has beheld in a vision a man named Ananias. The visitor enters the house and lays hands on him, with the aim that God might restore Saul’s sight.

His Shrinking before the Lord (13–14)

Making a call to a man of Saul’s bad reputation does not at first elicit Ananias’s keen anticipation. He has uttered his availability to listen to God. Now in honesty he holds back, voicing apprehension in his own further prayer. He pours out his fears, as so many before him when God was ready to use them—Moses, Gideon, and the like. Many have brought reports of Saul’s harsh acts against God’s saints at Jerusalem. The news has even come of this scourge securing documents from the chief priests to bind in fetters all who “call upon Thy name.”

Here for the first time it begins to be evident that the “Lord” whom Ananias recognizes is the Lord Jesus Christ. God’s messenger will identify Him directly in verse 17. As saints called on the name of the Lord in the Old Testament, and Jesus told them they could pray in His name to the Father (John 14–16), they are now even calling on Jesus Christ in prayer (cf. Acts 7:59).

His Soothing from the Lord (15–16)

By certification of His will. Counsel is still to “Go.” Christ does not need to change His will. He has thought through all the implications and there are no surprises to Him.

By confirmation of His choice. The reason Ananias is to go is because Saul is a chosen instrument of the Lord Jesus. As surprising as it sounds, Saul is to bear Christ’s name before the Gentiles and kings and the children of Israel. The One who sends Saul will show him, in due time, how much he must suffer for His name’s sake.

His Service to the Lord (17–19)

An obedient disciple locates the address and comes to Saul. He lays his hands on him to identify with him as an associate in God’s work, and to identify Saul with God’s will. With this, he explains his mission. He calls the blinded man “Brother Saul,” putting him at ease in being with one who has a bond with him, and who has kind intentions. He tells the blinded man that the Lord Jesus who appeared to him on the road has also visited him. Now He has sent him so that Saul can regain his sight. Not only this, but God intends for Saul to be “filled with the Holy Spirit,” a gift for each believer since Pentecost (2:4; 8:17).

God then accomplished both. The sight came back as scale-like material dropped away from Saul’s eyes. The man of Tarsus was now confident to get up, for he could see where to go, and was baptized in the name of Jesus (2:38).

The Sequel for Saul (20–31)

Fellowship for several days with disciples at Damascus probably gave the convert much insight about integrating truths new to him with Scripture. But all during this time Saul is proclaiming Jesus as the Son of God. That he is Spirit-filled seems evident from his increasing in power in service and being adequate to answer Jews with evidence that Jesus is the Messiah. The word for “proving” this (22) means, literally, “putting together” and reminds one of Matthew 13:52.

Other believers sprang Saul free of a Jewish death plot by lowering him in a basket through a hole in the Damascus wall (23–25). Reaching Jerusalem, he gradually puts believers at ease despite their memories of his former drive to blot them out. Barnabus of Acts 4 clears the way for him to be welcomed. A plot to kill Saul, this time by Hellenistic Jews, is averted when believers whisk him away to Caesarea and send him on a trek to Tarsus.

Probably the “many days” transpiring in verse 23 allow for Saul’s three years in Arabia (Gal. 1:17). And the time in Tarsus seems to last about ten years, bringing him to Acts 11:25. That is when Barnabus looks him up to persuade him to minister with him at Antioch (11:26).

Prayer principles occur naturally in the details of Saul’s conversion and Ananias’ obedience. First, it is good to be found praying shortly after being born again, and ever after in this life. For Saul, or Paul (13:9), praying would become a great priority as it was for the twelve apostles in 6:4. This is obvious in Acts 14:23, 16:25, and other passages in Acts, and in Paul’s epistles (Eph. 1, 3; Phil. 1; Col. 1, etc.).

Second, God is not offended when we, as Ananias, cry out with honest fears but show we are ready to submit to His answer.

Acts 9:40

Peter Prays Like Elijah and Elisha

While on a swing of ministry (cf. v. 32), Peter visits Joppa where he prays for a beloved believer who died, and God restores her.

The Sketch of Her Life (36)

She is Tabitha in the Aramaic language, which translates in Greek as Dorcas meaning “Gazelle.” Called a disciple, she illustrates the fact that what that word means,“follower” or “learner” characterizes those of either gender, and whatever the age. Dorcas is said to be abounding incessantly in works marked by kindness and love.

Her Sickness and Death (37)

Tabitha came down with illness and her life ebbed away. Having washed her body, family or friends laid her in an upper room. The story can remind a reader about cases of upper room ministries when Elijah and Elisha prayed and God restored people to life (1 Kgs. 17:17–23; 2 Kgs. 4:32–37).

The Summons to Peter (38)

Two disciples hurried to Lydda and brought Peter the eleven miles northwest to Joppa. He came as they urged, without delay.

The Supplication of Peter (39–41)

As his first move, Peter sent from the room all the weeping women who were assuming the death was final. Then he knelt and prayed. Luke does not define how long, or give the words of prayer to reveal the aspects. The kneeling for prayer seems fairly common in Paul as well (20:36; 21:5), as Jesus knelt in Gethsemane (Luke 22:41).

Peter may have permeated his words with the kinds of features prayers of the early believers have already displayed. God knows all (1:24), made all things in the natural world (4:24), does all things according to His power and purpose (4:28), and is able to do miracles where this fulfills His purpose (4:30). The prayer may have included the aim not only that the woman would come back to life but that the unsaved hearing about this might receive eternal life (cf. 42).

After his vigil of prayer, Peter turned to the body and said, apparently with confidence,“Tabitha, arise.” Her eyes opened, she saw Peter, and sat up. Peter extended his hand, helped her get to her feet, called the others, and showed her restored to life.

The Success for the Gospel (42)

News of this prayer and miracle spread, and many are said to have believed in Christ (42). Peter went to lodge with Simon, a tanner, where he will be when he talks with God in Acts 10.

Which guidelines for prayer stand out? One is that a leader prays here, with great results, but the possibility of big answers looms for any believer who calls on a big God. Second, God answers prayer of one or prayer of many who deliberately gather to cry out to Him (Acts 4, 12). Third, flexibility as to position works in prayer, as Saul lying on the ground (Acts 9) or Peter kneeling. Fourth, Peter expects by faith that God will raise His “Gazelle.” Fifth, believers need to submit to God’s will, whether to raise a believer immediately from death, or believe that He can even if His will is not to raise some now (cf. John the Baptist, Stephen, James).

Acts 10

Prayers of Cornelius and Peter

Prayer is mentioned seven times (vv. 2, 4, 9, 14, 30, 31, 46), four relating to a Roman centurion, two the Apostle Peter, and one Gentiles praising God.

The Preparation of Cornelius (1–2)

Cornelius in Caesarea was a centurion, somewhat like today’s captain, leading a hundred soldiers. This was in the Italian Cohort of 300–600 men recruited in Italy. He was religious, feared God and set an example that all his household followed, and even gave to support the Jewish people. Verse 2 adds that Cornelius prayed continually or with regular habit to God.

This does not mean that the military leader was yet saved, though God would faithfully bring him to this. People can pray in various ways even when they are not saved. Several passages suggest that Cornelius was not, but would be when Peter preached in his home (10:43; 11:13–14; cf. 15:9).

The Visitation to Cornelius (3–7a)

At about 3 p.m., one of the times when Jews made temple prayers (Acts 3), God gave a vision to Cornelius sixty-five miles southeast at Jerusalem. One of His angels called the man’s name. For God knows people’s names and everything about them, as He calls the stars by name (Ps. 147:4; 139:1–4). In Acts 10:4, the centurion’s prayer is a question,“What is it, Lord?” The angel assured that his prayers and giving of alms have ascended as a memorial before God. One can be reminded here of incense from prayer rising toward heaven (Ps. 141:2).

The angel bids Cornelius to send men to Joppa on the same Mediterranean coast, and summon Simon, also known by the name Peter. Even the apostle’s exact address is given, at Simon the tanner’s house by the sea.

The Delegation from Cornelius (7b-8)

Prompt action dispatched two servants and a God-fearing soldier on their journey to Joppa. God, who works from both ends to fulfill His will as He had dealt both with Moses and with Aaron (Ex. 3–4), deals with Peter and not just Cornelius.

The Manifestation to Peter (9–17)

Peter, too, is a man of prayer. At noon three days after the angelic visit to Cornelius, Peter ascends to the roof top with a purpose driving him to pray. While in communion with God he senses a gnawing hunger but knows food is not yet ready downstairs. In this mood of prayer, yet discomfort, he falls into a trance (cf. Acts 22:17), and in this case beholds a vision. Things pass before his vision as video scenes do today. The heavens open, a vessel spread out like a large sheet is lowered to him, and he recognizes many varieties of four-footed animals, crawling creatures, and birds brought together.

A voice Peter perceives to be the Lord’s bids him get up, kill, and satisfy his hunger. He prays again, in affirmation, first negative, then positive. He says in modern vernacular,“No way, Lord,” a strange inconsistency since he is conscious that the command is from God, and God has to know what He is doing. How like the old Peter in this moment (John 13:6–8). But then his prayer turns to the positive, explaining his aversion,“for I have never eaten anything unholy [profane] or unclean.” He has been scrupulous as a Jew to observe Old Testament ceremonial food laws (cf. Lev. 11).

God persists, speaking to him a second time but now making clear how sensible His will is.“What God has cleansed, no longer consider unholy.” Though Old Testament prescriptions were valid some have now fulfilled their role of centuries in God’s intent, and so God sees that it is time to show a new step in His will. The old law “no longer” is necessary. God now clears the way, opening up freedom to eat any variety of flesh.

After a third lowering of the object lesson, the vision is over. Peter is puzzling over the message the lesson intends for him when he looks down to see two men waiting at the gate. He becomes quickly aware of what they desire because they call out, asking for Simon. Then the Holy Spirit prompts Peter to realize that in God’s plan they have come to see him.

The Supplication to Peter (18–23)

The messengers deliver to Peter the request of Cornelius to come to his home. They commend Cornelius to the apostle’s favor, and also assure him that the centurion was visited by a holy angel. The celestial being directed Cornelius to call Peter to be a guest speaker.

The Proclamation to Cornelius (24–48)

The conversation with Cornelius (24–33). When Peter arrived he finds many people gathered to listen to him. He meets Cornelius by acknowledging how extraordinary it is to be here speaking. A Jew according to current custom does not normally associate with a foreigner or visit him. For him to be here has taken a move by God.“God has shown me that I should not call any man unholy or unclean” (28). Peter refers to a perception God made clear in his mind before he left the roof-top of his lodging. The creatures massed on the object from the sky represented people who ate or did not eat food thought of as clean according to Jewish law, or unclean. Now in an effort to put things together, he asks the reason for this special case of Cornelius calling him.

The host simply recounts his being in prayer (30), the angel’s appearing and endorsement of his prayer and giving, and the direction to summon Peter. God has set the stage, so it is time for the man He has brought here to speak. Jesus had told him in his fishing days that after this “you will catch men.”

The concepts for Cornelius’ household (34–43). God’s man introduces his speech with his thought that God shows no partiality (34; cf. 28). He puts out a welcome call to any person who will fear and obey Him. This means, as verse 43 clarifies, in faith. The message of peace from God through Jesus Christ, Lord of all, is for Gentiles too. God anointed Him with the Holy Spirit and power, He did good when He healed, for God worked through Him. Believers are witnesses of the Lord, His being put to death and of God raising and authenticating Him. God commanded His people to preach Christ as the One He has appointed as Judge of the living and the dead. Old Testament prophets (as Isa. 53:11) testify that through this name each one who believes in Him has received forgiveness (43).

The consequences for the Gentiles (44–48). From prayer vigils by Cornelius and Peter God has carried the drama forward. Now the issue is how people react to this message. Faith as in verse 43 was the response to Peter’s preaching. For the Holy Spirit fell on all those listening (44). The six circumcised Jewish believers who came on the trip with Peter (11:12) are amazed to see evidence that the Spirit is poured out (as 2:33) on Gentiles as well. Evidence for them is in hearing them speaking in languages the speakers do not know and in praising God (46). The exalting of God is an aspect of prayer as He is worthy of laudation for His character, creating the world, kingship, redemptive acts, and all things (cf. Ps. 146–50).

Peter’s reaction turns to baptism. When these have received the Holy Spirit at a Caesarean Pentecost just as Jews did at their Jerusalem Pentecost (Acts 2), God’s acceptance is evident. Who can forbid water baptism? It is fitting to identify these new believers with those who already have been baptized in the name of Jesus Christ (2:38). For whether Jew or Gentile, believers are one in Him (John 10:16; 17:21).

Peter confirms the authenticity of all this in Acts 11. It directly connects with Chapter 10 but can be glimpsed in its own distinct outline.

Lessons pertinent to talking with God emerge in the six prayer references. First, even a person who is not actually saved, but highly interested, can pray. Many do, and they have their varying beliefs and reasons. The passage is not a plug for the effectiveness of such prayer. Yet it does reflect God’s gracious working in a case where He wills to draw a person to come to faith (cf. John 6:44, 65). God is sensitive to such prayer and can use even it as part of His means for ushering a person on to Him, as verse 31 and the context illustrate. Second, prayer can be at any hour but here it is at noon (v. 9) and mid-afternoon (30). Otherwise we see all-night prayer (Luke 6:12), pre-dawn prayer (Mark 1:35), all evening (Matt. 14:23), and other times, indeed any time (cf. Phil. 4:6).

Third, it is one thing to say no to God in prayer out of defiance, another to say no in a heart that is obedient but misunderstanding how things fit (14). God discerns and is patient to teach the receptive to do what He wants, as He nudges Peter along by His Word here, and us by the completed Scripture.

Fourth, if God took note of prayer from a man who had not yet believed (10:43; 11:14), how precious must be the memorial of the saved who are tenacious in prayer (Luke 2:36–38)! Fifth, what a fitting tribute to praise God in the newness of salvation (Acts 10:46). This is appropriate to go on distilling its fragrance in all our days.

Acts 11:5

Praying Wherever We Are

Peter reports to Jewish associates who are duly wondering if his activity in a Gentile household violated or put any tension on a pure testimony. For their sakes, he recaps events of Acts 10, and in verse 5 mentions that God’s call to go to the Gentile gathering came as he was praying. His testimony convinces them.

A principle from this stands in bold relief. In God’s economy, it can be spiritually healthy to go to any commitment for God from a stand of prayer. This is when our vigil in prayer is fresh with God, genuine, and shaped by sensitivity to obey His Word aright.

Acts 12:5, 12

The Night Praying Happened at a Prayer Meeting!

Martyrdom claims the Apostle James, and his persecutors snatch Peter into prison planning his execution. A thing common in those days but rare at times today occurs. The believers gather for a prayer meeting and actually use the time to pray. It is unlike many so-called “prayer” meetings where time slips away on trading needs and experiences, a time of teaching, then a brief snatch of prayer crowded in as a kind of afterthought right at the end.

Peril (1–5a)

A strong wind of persecution is blowing.

A summary (1). King Herod Agrippa I who had jurisdiction under Roman power in Judea led the threat against those of the church.

The slaying (2). Herod was the kingpin in having the Apostle James, brother of John and one of the “sons of thunder,” slain by the sword.

The seizing of Peter (3–5a). Perceiving how much the act against James elated Jewish enemies of Christians (cf. 11:26), Herod ordered Peter slapped into prison too. The pull of crowds to Jerusalem for the Feast of Unleavened Bread linked with the Passover furnished an ideal time to pacify many Jews. Those at Herod’s Fortress of Antonia right by the temple placed Peter under four groups of guards. Each was composed of four men, a total of sixteen.

Herod’s design was to bring Peter before the people after the Passover to stir up a mania to explain the execution as the majority

“vote.” This had worked with the crowd that fomented against Jesus, even when Pilate wished to release Him (Acts 3:13).

The Prayer (5b, 12)

Peter was in high danger, in light of the policy already used against James. The believers’ reaction was supremely one of prayer. According to the clues in the two verses and the rest of the passage, the prayer is conspicuous in several ways.

It is continuous (5a). Luke the writer is describing the prayer as he looks back on it as “being made.” He uses the Greek imperfect tense to denote continuing action in the past in progress. Those calling on God were keeping to the effort. We are not told if it was a round-the-clock vigil, but this is probable in light of their most outspoken apostolic leader being in jeopardy.

It is fervent. The word in the English translates the term ektenos,“eagerly, passionately.” It appears in Jonah 3:8 to describe the earnest, aroused calling on God by the people of Nineveh, stirred by the frightening proclamation of their king. It occurs also of Jesus in Gethsemane, praying intensely as great sweat drops cascade from His body like drops of blood falling of a warrior (Luke 22:44).

It is composite. The word for “prayer” is proseuche, the main, panoramic term in the New Testament to denote all or any of the aspects in prayer. It embraces praise/thanksgiving, confession, intercession, affirmation, questions, and so on. In a group’s ongoing labor of prayer, different aspects in the composite of possibilities can pour from the different lips.

It is concentrated. Verse 5 says the prayer “for him,” Peter. This would not strictly deny prayer for other related facets of the entire church’s concerns. But it points to a focus on the apostle in the supreme danger zone.

It is personal. Luke pictures it as “toward,” or “face to face with God” (Gr. pros ton theon). Some prayer turns out to be, or drifts into general fuzziness of a rather impersonal nature. It focuses more on droning out to whoever is listening information that God already knows, or whining as if absorbed just in oneself and lost there. But this prayer of Acts 12 is to the mark, directed, aimed to God.

It is corporate. The “church” in a collective sense is aroused, and not a collection of disconnected groups, each representing the interests of a few. The latter can be effective; it is just that the momentum here is from an aroused church overall. Not all the thousands who had believed could pack in to any house, but “many were gathered” (12).

It was active. Both verses 5 and 12 make clear that prayer was going on. At some so-called prayer meetings, little is going on but wasting time, frittering away opportunity on prolonged talk to one another and not to God. How many are the sad things that sometimes make purported prayer meetings the most boring, heart-breaking things going. But here the people were actually doing business with the Lord of heaven.

It is without perfection. Verses 15–16 reveal that even when Peter was sprung free of prison, at the house some wavered as to faith. The servant girl Rhoda who answered Peter’s knocking, to be sure, was beside herself with joy, so excited she raced to announce the answer before letting Peter in. However, she was met by the attitude that for Peter to be out there, free from Roman might, was just too much to swallow. She must be out of her mind, or what she saw was only an angel who cared for Peter. When insistent knocks drew them to check, they gazed on Peter and were “amazed.”

So one thing is clear. God attended this prayer meeting. He was present with grace and did not withhold blessing because believers fell short of sturdy faith.

It is long-tested. God does not speed an answer right away, but lets some days go by (vv. 3, 5–6), only the few during the feast, but different from a very fast answer. Despite the wait, when God chose to free Peter at the highest point of peril, the prayer meeting was swelling. In many cases today danger stalks all around, if we have watchful minds to perceive it, yet very few feel compelled by any urgency to be at a prayer meeting. The high motivations, too often sadly, go to a thousand things that are not momentous or crucial to the ongoing of God’s greatest purposes through His church.

The Deliverance (6–12a)

The fearfulness of the hour (6). God permits the situation develop to the most critical stage before He steps in with His answer. It is the very night before Herod intends to parade Peter out for the people’s wild clamor. Shrewd people of the church may have figured how Herod’s mind would work to seek his own advantage, realizing the zero hour looms close upon those who pray.

The firmness of the guard (6b, c). Prison leaders are taking no chances. They have their prisoner locked in a fool-proof security. Peter must sleep between two soldiers, who can hold him fast from either side, even bound by two chains. And outside the door sentries make it a seeming impossibility for a prison break to occur.

The freeing by an angel (7–12a). It requires only one angel to spring Peter into liberty. It had been this way long before when Hezekiah and Isaiah prayed about the vast Assyrian army camped outside Jerusalem, conquerors of forty six cities during a Judean campaign. One angel in a single night went against the Assyrian hosts. The next morning those soldiers left yet alive to awaken did double takes upon a shocking scene. Once they could tally numbers, 185,000 of their ranks had died all about them in a matter of hours.

(1) The action (7–10). What takes supernatural ability, the angel does; what lies within natural prowess, the angel allows Peter to do. So a light suddenly shines where Peter is bound, a thump awakens the apostle and his chain clamps fall free without sound enough to awaken the guards. The angel and the escaping apostle walk past two sets of sentries outside. Then the iron gate from the fortress to the city swings open by angelic power (the word is automate, much like the English word “automatically”). Peter has had to get to his feet, gird his garment snugly, bind on his sandals, wrap his cloak about him, and walk with his delivering angel.

The reaction by Peter. Once free in the street outside the fort, Peter becomes aware that the angel, no longer needed, has vanished. The prison break has been as if he were in a dream, but Peter realizes the Lord has released him. He finds himself pounding on the gate at the house of Mary, John Mark’s mother, to relate his incredible story.

The Punishment (18–19)

Once Peter’s guards discover their prisoner’s disappearance that defies all natural possibilities, they pay the utmost price for letting him escape from their charge. Not the soldier of the cross, but the soldiers of the crown die. And, ironically, the king who requires their execution dies soon after, losing his own life at the hands of God when he takes to himself glory that belongs to the Lord (21–23). Herod does not prosper, but the word of the Lord continues to grow among praying believers and to reach out to multiplied people (24).

Principles to apply for more effective prayer are copious here. First, cultivate fervent prayer, not a listless, dry, and dead routine. Some, in bodily weakness, must pray in a languid manner that God honors, but in normal vigor and spiritual prosperity prayer can be aroused, in earnest, and potent. Second, most of the believer’s prayer will be in private, but a “lone wolf” mentality that stays away from prayer with others suggests spiritual disease. Christ is building His church (Matt. 16:18), and His Word in Acts often puts before us prayer by believers meeting together.

Third, it is important to pray in a special crisis, but important as well to pray faithfully all our days (cf. Phil. 4:6,“in everything”). Having means now to become alerted to prayer matters from many parts of the world, we can be aggressively attentive (if we have vision) to more items of pressing urgency. We have or can get Christian publications, and there are “snail-mail” newsletters, church prayer lists, e-mails, Christian radio, missionary speakers, telephones, and so much more. Are we reaching out to seize any of these opportunities, or sound asleep ignoring them as if such things are of no concern? Crises may be all about us, and we who can pray may act as if we are in the deepest stage of anesthesia.

Fourth, on some things that we plead before the throne we can receive quick supply. But when God waits to answer, we need to keep on praying. He is aware, and He will show the power of prayer in the right time, as He sent Peter with His answer to the prayer meeting. Fifth, God can answer one and two or more gathered in His name, but He receives glory as well when “many” gather to pray. Sixth, we cannot idealize these praying in Acts 12, but need to see them even as they falter. Yet we can responsibly take care that our own praying is with faith’s keen expectancy. In so many cases the church does more poorly than these, but it is possible to do as well, or even much better!

Acts 13:3

Sending Witnesses with Prayer

While Acts 1–12 puts special emphasis on Peter’s leadership role in the church’s witness, Acts 13–28 puts the focus on God particularly using Paul. He has been introduced at the stoning of Stephen (7:58; 8:1), is converted and begins ministry for Christ in 9:1–31, and works with Barnabus at Antioch and Judea in 11:25–30.

Acts 13:1–3 recounts the beginning thrust of missionary enterprise to other countries (cf. 1:8,“to the uttermost parts”). From here the movement in Acts progresses into three missionary journeys of Paul, then a fourth effort as a prisoner that takes him as a witness to Rome.

Prayer is a vital catalyst in 13:3.

The Assembly of Gifted Leaders (1)

Outreach in Jesus’ name had flourished at Antioch since persecution in Jerusalem (8:1–4) had been God’s springboard to thrust witnesses to various places (11:19). Servants of Christ had also come to Antioch from Cyprus and Cyrene. A result was ministry both to Jews and Greeks there (11:19–20).

Various capable prophets and teachers minister to believers at Antioch (13:1). Of course Barnabus and Saul (also called Paul, 13:9) are there, and Luke lists even others.

The Atmosphere of Ministry (2a)

Missionary vision expanded in an environment of ministering to the Lord, even in fasting. The ministering was not just for the Lord’s sake, devoted to people via giving out His Word. It was, reasonably, also directly to Him in the sense of prayer. This, in its scope, flowed out in “rivers of living water” (cf. John 7:37–39), coming in various aspects. Believers praised God, affirmed His character and His works, confessed sins, questioned Him to find out His will, pleaded petitions to meet needs, and interceded to help in others’ burdens.

Ministry “to the Lord” is anything that is for His sake in true worship. This can be carried out in private faithfulness, or with others. It may occur in direct acts to the Lord or in devotion to Him by worshipful service that helps others. Jesus had counseled Peter to “feed My sheep,” this as a ministration of love to Him (John 21) and “faith working through love” to Him and to others (Gal. 5:6).

Fasting can be vital in ministry as well, coordinated with other elements. Though mentioned distinctly, in itself it too is a way of ministering both to the Lord and for the blessing of people. Jesus had said that while He, the Bridegroom, was with His people on earth they did not fast, but that they would when He went into heaven (Mark 2:19–20). The situation at Antioch is a few years after this, fitting into the era Jesus meant. Fasting is an important phase of Paul’s ministry, lending to firming up new churches (14:23). He possibly has it in view elsewhere as part of his own godly practice in serving Christ (2 Cor. 6:5; cf. 11:27).

This atmosphere fragranced with worship is opportune for believers to be watchfully sensitive to what God has said.

The Appointment by the Spirit (2b)

And so the Holy Spirit said,“Set apart for me Barnabus and Saul for the work for which I have called them.” Several things are remarkable in this.

(1) The Spirit asks for human “setting apart” of workers, an apt request coming from Him. It is like prayer turned around, this time from God to people. He, the Spirit, Himself is set apart to glorify Christ (John 16:14) and dedicated to the Word that guides the work (16:13). He is the agent in “setting apart” or sanctifying believers with regard to being and doing what is the will of God (Gal. 5:16–23, 25; 1 Thess. 4:3, 8).

(2) The Spirit has called the workers. In this He is in accord with other members of the Godhead who have called believers. The Father draws or calls (John 6:44), and Christ has chosen and appointed the saved (15:16). Work in responding to the Spirit’s prompting to go is effort answering the Son’s summons to go (Mark 16:15). Any genuine service for the Spirit (“for me,” Acts 13:2) is at the same time for Christ, “for My name’s sake” (Matt. 19:29).

(3) The Spirit has a particular selection, a specific will that differs for each individual. Many gifted leaders strategic in God’s work remain at Antioch, but two,“Barnabus and Saul,” are designated to fulfill “the work” the Spirit has in mind here. Some who know Christ are to be sent, others to stay support. The Spirit did not say, “Set apart for me any two you think are the best candidates.” All was according to His will, not their will .

(4) Keep in mind that perception of the Spirit’s will came in believers who were in sync with God’s mind in submissive, hearing worship (cf. 1 Cor. 2:16).

(5) As far as the Spirit defines things here,“the work” is open-ended, spanning future opportunity. We gather from the portion where Barnabus remains with Paul that the work goes as far as 15:36, at least. It no doubt expands into all their ministry henceforth, since Barnabus continued on later even with a new partner, John. And at this time Paul goes with Silas (15:37–41). Even other associates join the missionaries down the line, for example, Luke and Timothy.

The Authentication by the Church (3a)

Once the believers have a distinctly discern the Spirit’s will, they are prompt to reach closure with it. Five phases are clear in moving at God’s impulse, following the value choice apparent in “when” (13:3), pointing to a wise investment of time dwelling on top priorities. How different from church decisions people rush into and desire to get out of conveniently, in a “haste makes waste” tempo that ignores seriously devoting time to seek God.

They fast. This draws a focus on humble submission to God’s will, denial to any self-cherished plans to benefit from holding on to these men here, and deep resolve to look for great results from God in the outreach. It also is a serious reflection of being committed with the missionaries as teammates to strive together in the long effort.

They pray. Strategic relevancy of calling on God is vivid if one thinks of God’s role in witness about salvation. In which aspects does prayer fit the case? It suits it in praise/thanksgiving for such a message to proclaim, for the eternal God, for grace, for love, for life, for a Savior who died to pay the penalty of sin, for His rising from the dead, and for God’s sufficiency whatever predicament arises during the venture. Prayer also is relevant here in confession should there be any sense of selfish motives. One such motive would be to retain the choice men so as to enjoy their ministry here. The same is true of any other attitude that can cut against what is God’s will.

Then, too, making prayerful petition for wisdom, strength and endurance to uphold this momentous enterprise is entirely relevant. For missionaries need advocacy at the throne back at their a home base (cf. Eph. 6:18–20), steady, fervent, and pleading reaches after God. And this calls for personal spiritual fortitude, zeal often kindled, and protection from things that divert, dislodge, or dim prayer vision. Prayer also is highly natural here in the aspect of intercession. This is for every need men and women will face when they are thrust out, and in the total effort after that. Pleadings could call on God to supply courage, to nourish faith that expects great things of Him, for health, traveling safety, protection from evil people, various provisions, open doors of witness, and wisdom to be effective in different cultures. Intercession could summon the Lord’s power for speaking, for counseling, for coping with questions or quirks, for gracious responses to hateful opposition, and for supplies to sustain through particular needs.

Another quest for intercession is asking God to work mightily, upholding the servants the Spirit calls when enemies who have power use their devices to lure them away. Prayer also can entreat for miracles to seize people’s attention and convince them by power greater than that the might of the enemy. This was so relevant in Acts 13:8–12!

A reading of Acts 13–14 to observe what the missionaries come to face is an eye-opener to how intercession can headline issues alertly before witnesses go, and all the way later. We do not know in advance the particular people or all the situations in store far away. But those watchful in prayer today make themselves aware. They find out what people the world over are like in sin, how sin in a particular place deceives them to act, and how sin can explode in things that enslave them.

Another aspect of prayer often pertinent in other Scripture as well as Acts is just affirming the glories of God. The wonders of His character, His will, His great works, and His sufficiency can flow often from His Word, exulting the praying heart.

We are not informed about how big the prayer gathering at Antioch was, or how long the prayer “summit” went on. We may judge from the impact of God’s Word to “considerable numbers” as men such as Barnabus and Saul taught (11:2). Potentially, then, a large church could have grappled with fasting and prayer that related to the missionaries.

They laid hands on them. This gesture, as often in Scripture and several times in the Book of Acts, expresses several things. One is authentication by the leaders laying their hands on the men, this to show the validation by the whole church. The church is sanctioning them to carry out this ministry. Another is identification (6:6), in this case with witnesses going to regions beyond, as all are part of “one” Savior, “one” body, and “one” will. The ceremony visibly displays a spirit of backing. And so it pictures participation. Not only two are going forth, but others who are involved are going with them at least in thought, in prayer, in other support, and so forth.

They sent them away. They are out on the journey now, first by foot to Seleucia, then by ship to Cyprus, and further. They are going in the spirit Jesus expressed, leaving possessions and loved ones for His name’s sake (Matt. 19:29). Believers back home are with them in spirit, but God is with them in Person, going before His sheep and leading them out (John 10:4; cf. 2 Tim. 4:17a). Here is something— Someone—to be counted on. Wherever His people are, “Lo, I am with you always, even to the end of the age” (Matt. 28:20).

The Spirit sends them (v. 4). Luke reminds readers that the missionaries reaching to other places are not sent just by the believers of Antioch. They are sent out by the Holy Spirit. The Spirit will soon be seen filling Paul for effective witness in 13:9. The people sent will be speaking boldly (46), a boldness given by the Spirit and even in answer to prayer (Eph. 6:18–20). When the ambassadors get back home to Antioch, they are big on God. They report to the church “all things that God had done with them and how He had opened a door of faith to the Gentiles” (14:27).

Signposts for prayer are abundant here. First, all Christian missionary interest, church effort, or daily godliness should issue from God as the fountain sought in prayer. Second, we are tuned to hear with keen detection of how the Spirit would lead when we worship God and deny self-will, as in fasting with hearts fixed on Him. The Spirit wants us to walk depending on His rule, leading, life, and power (Gal. 5:16–18, 25).

Third, fasting appears clearly to be a spiritual activity still in God’s will for believers today. For we see it in Christians of this era (13:3; 14:23; 2 Cor. 6:5). And our Lord Jesus expected it after He would go away to heaven (Mark 2:19–20). It is never commanded as a mark necessary to godliness, but is a commitment in which believers can seek the Lord’s will, victory, power, advance of His cause, and so on. Fourth, do we really prize the Spirit’s impression of what He desires, and show this by making sure we train our focus on the Lord? Or do we dash off decisions in a perfunctory manner from “the tops of our heads,” with no waiting before God or at best only a casual nod at His having any part in this? Even some pastors admit to many key moves without consulting God in any vital way, or bring Him in on the matters at all.

Fifth, Christians here both “fasted” and “prayed,” surely a workable example of how we can approach sending people to live out and give out God’s message. Both practices, when genuine, display sensitivity to God in a variety of ways, however with both in the same verse a dominant emphasis is natural to each. Fasting may look more at the humbling submission from the human side to be available to God’s will, while prayer in one sense can have its focus more on the superintendence sought from God’s side. If so, the fasting has its major force in human denying by hearts humbled to God (cf. Luke 9:23), the prayer in heavenly supplying. For God must be the One who opens the door to supply out of His storehouse (Matt. 7:7–8) or riches of grace (Phil. 4:19).

A sixth principle is cogent. Let the heart make reviews often to spark a fresh impetus of expecting God to answer with great things. Again, Acts 13–14 is an immediate testimony, among many, to encourage insistently making prayer a priority.

Acts 14:23, 26

Prayer in Churches—Field and Home

Paul’s surge catapults him into the lead on the missionary trip (13:13), and the return swing of the witnesses will end in arrival back at their home church. This is at Antioch. Prayer recurs as a steadfast policy in establishing all the churches (23). Likewise, prayer also has been the commitment of many believers supporting the gospel thrust back at home base (26).

The Tour for Building Christians (21)

Emphasis is on the travelers preaching the gospel in various cities of Asia Minor. They herald the good news of Christ in Derbe, even make many disciples. This, of course, would require training converts to keep close to the Lord, know His Word, and obey Him. Some vital parts of this are praying, fasting, and so on. Pursuing their task, the witnesses return to cities where they already started ministry, and do even further work in the lives there.

The Touchstones in Building Christians (22–23)

Discipleship labor is vivid here in various details.

Confirmation of salvation (22a, b). This is involved in strengthening the disciples and exhorting them to continue in the faith (cf. John 8:31; Col. 1:23). Jesus had made clear that the truly saved are kept by God so that they never lose their salvation (John 6:37–40; 10:27–29). And continuance truly loyal in the things of the faith is a mark that reflects the authenticity of what one professes to have.

Preparation for trial (22c). The persistence in the faith must be exercised as believers go “through many tribulations. . . .” The genuine do not shed salvation in tough circumstances, but they do show its presence. Persevering “through” the difficulties is not a payment for salvation, or to hold on to it and guarantee it at last. But continuance is a path those who already are genuine tread on their way to enter the kingdom. Trials do not dislodge the saved, but do develop them as fitted for values of the kingdom. And consistently with Jesus’ words, the genuine are “kept by the power of God through faith unto salvation” yet to be experienced in its final, consummative fullness (1 Pet. 1:5).

In this case as in many in the New Testament, the kingdom is future. Believers are not viewed as having already entered it, but as on their way to enter it, at least in its consummative fulness. This is in harmony with Jesus portraying Himself as a nobleman going away during the present age to receive a kingdom and return with it at His future coming (Luke 19:11–27). It also is in concord with His statement that in seeing various signs that His future coming is drawing near, disciples will know His kingdom is near (not here, but near, Luke 21:31). In his letters, Paul sees the kingdom as future, yet to be inherited (1 Cor. 6:9; 15:50; Eph. 5:5).

Ordination of elders (23a). Since the churches were in the beginning stage and the need was urgent for leadership to help all believers grow and do God’s will, Paul and Barnabus appointed men to help them get well established.

Supplication with fasting (23b). The Greek aorist tense in “having prayed” points this action back to a time before the appointing of the leaders, as in 13:2. The apostles had demonstrated prayer before making appointments (1:14; 6:4) and before finalizing choices (1:24; 6:6). Cf. on 13:2–3 the aspects of prayer that might naturally come into expression in this seeking of God.

Prayer and fasting, together here as in 13:2–3, can reasonably have the same significant relationship as there. In brief, they show submission to God’s will as He knows all things about leadership potential. They also reflect their confidence to call on God’s superintendence, guiding of leaders, and helping others to grow as they direct.

Commendation to the Lord (23c). In a flow of prayer and fasting, a particular phrase appears which is probably another expression for looking to God in prayer. It is the word tithemi,“to place before, give over, entreat, entrust,” and the entrustment is “to the Lord.” The expression recurs in Acts 20:32 for commending believers of Ephesus to the Lord and to the Word of His grace which is able to build them up and give them an inheritance among the saints. Back in the inter-testamental literature, Tobit in a non-canonical book uses this word for leaving ten talents in the trust of a dependable person (Tob. 1:14; 4:1, 20). Another Jewish book speaks of a Jonathan sending his brother to call on friends to leave with them some goods for safe-keeping (1 Macc. 9:35). Luke 23:46 records the word tithemi on Jesus’ lips in committing His spirit into the Father’s hands. Peter tells believers to “commit your souls” to God for His protection while going through sufferings (1 Pet. 4:19). It is certain that He will keep the genuine ones.

In light of usages such as these, the word in Acts 14:23 most likely has the idea of entrusting the converts to the Lord in prayerful faith. Prayer in Acts 20:42, also, is probable in committing believers to God who is able to keep those who are truly saved (cf. John 10:28, 29; 1 Pet. 1:5; Jude 24f.).

The commending in prayer is to God, who will protect those who belong to Him (Eph. 1:13–14; 4:30). It entrusts those who, from the human side, have “believed.” What is essentially said is similar to the two elements in Eph. 1:13,“having believed, you were [at that time] sealed. . . .”

The Testimony of Success (24–28)

Paul and Barnabus retraced their missionary footsteps through other cities, heading homeward.

The completion of this ministry (24–26a). After several stops they reached the sending church at Antioch, the journey complete.

The commitment of the home church (26b). Now the travelers were back with the group “from which they had been commended to the grace of God. . . .” Similar to verse 23, the present verse uses a word for commending, now paradidomi as in 15:40. Again it appears to assume prayer. The word means “to entrust, hand over” and has rich examples. It occurs for handing Peter over to prison guards (12:4) and has a similar idea in 8:3. Christ committed His cause to the God who judges righteously (1 Pet. 2:23), and in Acts 15:40, Paul and Silas are committed by the brethren to the grace of the Lord, embarking on a new missionary effort. Paul uses the term paradidomi for committing teaching to other people.

In light of the idea meaning handing over, the word is a natural one in 14:26 and 15:40 for entrusting converts to God for His keeping. It is apt even to fit with prayer whether in thought or words.

The home base church had made this commitment to God’s sufficiency. They could not go and assure success, but only send some members out; even if they could go along they were only human and inadequate to accomplish the task. God alone could meet all of the exigencies. What they have entrusted to God, He has done, fulfilled in grace as they trusted (v. 26). The Lord’s faithfulness does not take away from the fact that on the human side, when also faithful, what was done was “the work that they [the missionaries] had accomplished.”

The celebration for the shared victory (27a). Reaching home and summoning those of the church, Paul and Barnabus give their missionary report. Now, as is apt, their emphasis turns back, as in verse 26, to God’s superintendence. They recount “all things that God had done with them,” which in detail could excite those really interested. They also put a focus on the fact “that He had opened a door of faith to the Gentiles” as He had done earlier, also, in Acts 10–11. In one sense the door is Christ (John 10:9), in another He is the way to life (14:6), in a further sense the opportunity openly available for those who will believe through hearing the witnesses.

Celebration is the spirit of the meeting. Luke does not mention prayer in verse 27 as in verses 23 and 26. But the result of spotlighting what God had done that He opened a door of faith would be a catalyst for praise. It surely must have erupted from many lips. If so, the church had entrusted the ones they sent in a backing of prayer (13:2–3; 14:23). Now they know the jubilation in prayer that answers can promote.

Continuation in a furlough (28). A home stay somewhat equivalent to a modern “furlough” occurs. The returned witnesses spend “not a little time” with the disciples at home. But nothing is said of “deputation” or “support discovery.” Before going out on a new missions trip, the two men represent the church at the Jerusalem Council (Acts 15). Reporting results there, also, in addition to Antioch, they are later sent to different fields, Barnabus with John Mark and Paul with Silas (39–41).

Principles for prayer that can count are memorable in the account. First, put a high priority on talking with God about entrusting converts to Him and appointing leaders. Second, give a vital role to fasting, displaying a humble sense of needing God and wanting His will. Third, no matter what people can do to help others grow, put the far greater dependence on God, trusting Him to care for those who believe, whatever they go through (cf. 1 Pet. 5:7).

Fourth, committed prayer is a permeating part of a composite Christian allegiance. It is a strategically related thing, and not an isolated exercise. Here, the witnesses not only pray, but do all the faithful work of discipling, encouraging, giving a realistic outlook that it will not be an easy road, appointing leaders, fasting, and reaching out to still others with God’s Word, and so forth.

Fifth, let believers who entrust missionaries to God in prayer at the outset follow up with a vital commitment. Let them stay with them all the way. Even if we do not receive fresh updates at various points, many missionary needs are obvious, rather unchanging, and vital. We can “knock” knowingly in prayer for these. Men and women who are out broadcasting God’s Word need encouragement deep in their spirits. Power is always a necessity, as are patience, love, wisdom, new supplies to suatain the work, protection, opening of hearts, and the like. To pray fervently for these things is always right to the mark when done in faith that works through love, in purity, and in righteousness (cf. Matt. 21:22; 2 Tim. 2:22; 1 Pet. 3:12).

Sixth, far-flung work that demands much of the missionaries and receives much from God is “fulfilled” (26), showing that God answers prayer. So when we pray and believe, we need to expect His faithful answers, and we can celebrate when we do hear update reports. Seventh, those who reported back felt it was one of their steps in faithfulness to share a full report to those who prayed. This is fitting and considerate. It gives others occasion to celebrate God, whereas it is selfish ingratitude to take people’s prayers, then cheat them of the answers. Their work was invested in the outreach, too. Paul later reflects his sensitive responsibility in this. He sees that he informs backers about how God is working in things for which they entreated Him (ph. 6:21–22).

Acts 16:13, 16, 35

A Place of Prayer

Led into Europe by God extending the call to Macedonia (9), Paul and Silas enter the Roman colony, Philippi. Prayer is a key in their ministry there, both outside of prison and in it.

The Call to Macedonia (8–10)

Paul’s revisiting of cities where he witnessed in the first journey led on to the Holy Spirit’s impression not to minister in Asia or certain other places (6–7). Reaching Troas, he received God’s call in a vision to come to Macedonia, and discerned it as God’s thrusting a gospel door open.

The Convening to Pray at Philippi (12–16a)

Plans were to stay at Philippi, a leading city of Macedonia, for several days. Possibly someone’s directions pointed out a place where people prayed by a river. There, Paul and Silas witness to women who meet to worship, and God opens the merchant lady Lydia’s heart to receive the gospel. Lydia is unsaved before, as Cornelius in Acts 10 had been. But she is saved after hearing about Jesus Christ as had been the centurion’s privilege.

Lydia, the first convert in Europe, graciously furnishes a kind of “hotel” to lodge the missionaries. Her character is, by their judgment, faithful to Christ in the newness of life she now has. A second reference to prayer describes the witnesses on their way again to the place of prayer. Possibly they reach the place, though a conflict that occurs on the way becomes God’s means of granting them even further ministry.

The Conflicts God Uses (16b-24)

With a slave girl (16b-28). The young, demon-possessed woman gains profits for her masters by fortune-telling by Satanic power. Dogging Paul’s steps, she yells the truth, but it is of dubious advantage spouting out of a questionable source. Her “loudspeaker” lips proclaim, no doubt by God’s powerful moving, that the two men are servants of the Most High God. She gets this right. And she even adds that they are preaching to the Philippians a way of salvation. This is what she literally says, not “the way,” which may be incidental or may suggest different ways, downplaying the exclusive nature of theirs (cf. Acts 4:12).

Paul does not interpret the racket she is making, and her message, as helpful. He feels acute annoyance. Spinning as she follows in her pattern of bothering them for several days, he commands the evil spirit.“In the name of Jesus Christ,” he says,“come out of her,” and the demon is expelled. This opens up further conflict. We are not told what impact the prayer the men are making a priority is contributing, but from other passages in Acts, it reasonably performs a large role. Part of its impact fits well the work God does to transform a child of the devil into a child of His.

With profiteers (19–24). The girl is freed of the demon, her supernatural ability gone, and her masters’ money-making ended. Rage leads to hauling the missionaries before the chief magistrates on a charge of being Jews destroying city welfare. The accusation includes their heralding religious customs that cut against the grain of Romans. Not only is the crowd inflamed to mob frenzy, but magistrates are indignant enough to have the visitors beaten with rods and slapped into prison. The jailer is hit with a firm order to see that the inmates do not escape. So, to insure his own security against a death sentence, he confines them to the surest chamber, and even locks their feet in stocks. Now escape is doubly impossible. But God is the God of Acts 4 and 12, and believers have the same access to His spiritual arsenal.

Prayer is prominent again. The early Christian leaders seemed to be incessantly witnessing, often in trouble, and invariably praying.

The Composure in Prison (25)

This is a scene of poised spirits that worship God and even in this witness to people who need Him. Four details describe it.

The time. At midnight, a time the inmates would be thought to be sleeping and quiet, exuding sounds break obviously from the inner prison. Far into a night, Jesus who had climbed a mountain, poured out His heart in prayer (Matt. 14:23). At a late hour His servants, so much like Him, are doing business at heaven’s throne room.

The praying. Both men were engaged in talking with God, probably alternately as is Paul’s principle (cf. 1 Cor. 14:40). Luke’s description uses the main, general word for overall prayer (proseuchomai), so it is possible that different aspects that can be parts of prayer are are brought into this. If so, these could entail petition for wisdom to have the right kind of composure such as glorifies God; affirmations of their Lord’s glories and His mighty works; questioning to be aware of His will, seeking light to perceive what to do; thanksgiving that though beaten they are still alive and able to pray in God’s very presence (cf. Heb. 4:16), and for the slave girl being set free of the demon; intercession for the Lord’s work in the jailer and other inmates, and impact to further people in the city. So much is possible, so much to pray about.

The praising. This, too, is one of the aspects that make up prayer. It is listed separately here to register its own distinct emphasis. When keeping up a stream of praying (present tense), the two prisoners are weaving in the singing of songs in praise (umneo, imperfect tense picturing the continuing nature). Hymns of praise drift through the prison darkness, bearing testimony in the ears of the unsaved. Luke does not specify which psalms, as Paul does not on two occasions (Eph. 5:19; Col. 3:16). Besides, the disciples’ hymn with Jesus is not identified (Matt. 26:30). Many portions from the Book of Psalms would fit the predicament, for example those that celebrate God’s sufficiency in trials. Psalm 16, for example, could suit the case with its trust in God to preserve, even in the night (7, 8). So could Psalm 18 lauding God for the victory He is to the believer (cf. praise in vv. 49–50). Psalm 28:7–8 expresses trust and thanksgiving for the Lord’s saving defense. And Psalm 34:1, 7 voices a resolve to bless the Lord at all times and trust in His angel who encamps around and rescues those who fear God (cf. Acts 4:19; 12:7–10).

So many other biblical psalms, as well, would fit the scene here in lifting tribute to God.

The listening. Even when shut up in jail God’s men are in a great sense free. They have a ready audience for their gospel ministry, and the labors seem to be on the cutting edge. For the God receiving the exaltation is inclining prisoners to listen, not set up a racket to still the Christians. God is always the God who is able and He is enough (cf. Gen. 17:1).

The Conversion of the Jailer and His Household (26–34)

God causes a tumultuous earthquake (cf. Acts 4:31), provoking results that can show His supernatural punctuation of the praises. A severe jolting is accompanied by knocking doors open and releasing all the inmates from binding chains. As the God of the believers had freed Peter from incarceration and later the slave girl from demon power, He is able to liberate men from Roman magistrates’ bonds. Yet in some way God puts a damper on the other prisoners so that they do not fee. Paul assures the jailer of the believing pair’s intent to stay put, for the keeper expects punishment in death for escape from his custody, and summons courage to finish himself off.

Words the jailer has heard about God and salvation reach deeply within him now. He comes trembling to the Christians, shaken to the core with fear, and falls down before them. His is a humbled posture of one in utter need, pleading at God’s feet. He soon is asking what he must do to be saved, and they point the only way of 4:12,“believe in the Lord Jesus, and you shall be saved, and your household” (16:31).

We are not told how God kept the prisoners in custody. But He is God, takes care of all details, and that is sufficient. From the human side it is possible, but a flimsy explanation, for the jailer to bind the doors of the non-Christians. Of course Paul and Silas cooperated with the prison keeper as part of a witness with integrity. God has shown miracles in the Old Testament and the gospels. And even in this book He caused Roman guards inside prison and outside it not to awaken, and a gate to open without human touch (Acts 12).

Prayer has its aftermath in those of an entire household being saved after present the Word. God also cares for His servants by moving the jailer to wash their wounds and feed them. The Lord cares for the new converts in His servants baptizing them as part of the body of Christ (as Chap. 10). Lydia, the girl, and these form the nucleus from which the church at Philippi can grow. And Paul later will write an epistle to the Philippians (cf. what is said of prayer there).

The Claim to Citizenship (35–39)

On the following day Paul’s claim to Roman citizenship leads authorities to let him and Silas out of confinement. It is wiser to honor Roman rights than face a charge of beating citizens of Rome in public, affording them no trial, and casting them into prison.

The Challenge before Leaving (40)

Liberated, Paul and Silas return to their former guest quarters at Lydia “s “travel lodge.” Before they depart from Philippi, they exhort those who have newly trusted in Christ. This dealing with a young church nucleus would quite naturally follow Paul’s pattern of basics in 14:23. The word in 16:40 is parakaleo, which has various ideas, most relevantly here “to appeal, urge, exhort, or encourage.” It probably means they challenge the new believers as Peter urged people to come to salvation (2:40) and Paul appeals to Christians to forge on in the faith (19:40; 20:1, 2). In other passages Paul uses the word to challenge the saved to imitate his example (1 Cor. 4:16), and help other believers (1 Thess. 5:14). It is now time to review principles of the passage for prayer. First, it is a big assist to any believer to find a suitable place to pray. It is on a river bank here, but sometimes in a bedroom, study, patio, barn, saddle room, garden bench, forest path, country road, park, car, and so on. Second, we need to be flexible to pray or witness about Christ, as here. Third, when an effort to go to prayer is interrupted, it is good not to be annoyed by resenting a person in need, but aroused against sin itself . Here, Paul after bearing long with the demonic hindrance, finally responded. He placed a firm dependence on God to hurl back the powers of darkness with whom he wrestled (cf. Eph. 6:10–20).

Fourth, any time can be prime time to pray if it fits the situation and one seizes the opportunity (cf. Eph. 5:16a). In the present case the time is midnight, elsewhere in Acts it is all the time (Chaps. 1. 12; cf. Phil. 4:6), 3 p.m. (Acts 3), noon (10), and so forth. Fifth, if we could listen in on some believers praying, we would find that an aspect saturating the prayer, at least for a time or at intervals is singing praise songs to God. The Psalms are chock full of examples.

Sixth, God knows even if we do not realize the incredible results that He can work for those who pray and exalt Him. He sees the impact great things can make on others (Matt. 21:22). Seventh, pray to God, not other men as the Pharisees did as they lusted to collect accolades (Matt. 6:5)

An eighth reminder is that those who trust in such a God can meet even seeming dead-end situations with prayer, not panic. Ninth, we as Paul and Silas can get our act together in all facets, not pray just while alone as an isolated Christian privilege. Rightly seen, prayer is a part of a composite of godly priorities, and we are to be faithful as these men are in other details of the overall picture. For example they have learned hymns, are prompt to show concern, and are ready, even bold, to tell the gospel (cf. 1 Pet. 3:15). They think big, a whole household and not just one man, and they are studied to be effective with as much of the Word as the occasion requires.

A final principle is obvious. It involves sacrifice and what values most. God finds His believing prisoners faithful in prayer, even deeply into the night, when injured by many blows (23) and their wounds given no care (33). This is praying even when it hurts. Added to the pain is the gnawing hunger, not satisfied until the early hours of the morning (34). How often one hears a believer confess to not feeling like praying because of aches, or being a bit weak. Do we decide how we live just by natural feelings, or rise to what we can do by faith through the One who strengthens us (cf. Phil. 4:13)? Do we act on the sufficiency of our own resource which runs dry or comes up limp, or on God who lifts us to do what we cannot do (Isa. 40:31; cf. 2 Cor. 3:5; Eph. 3:16)?

Acts 20:36

Praying in a Heartbroken Departure

Prayer surely permeates the ministry of Paul and his companions in Acts 17–19. Yet no specific mention comes until 20:36 where he and his associates (6, 13, 15) say goodbye to elders of Ephesus at nearby Miletus on the Aegean sea coast (17).

Proclamation at a Seminar On the Spiritual Life (20:17–35)

Paul is saving whatever time he can to reach Jerusalem for the day of Pentecost in May (16). Luke is one of the “team members” sailing with him (13–15). Since Ephesus where he ministered in Acts 19 is about twenty miles inland, Paul summons elders from there to Miletus to join in a “Spiritual Leadership Conference.” He is the speaker, and his message long but shorter than his preaching at Pisidian Antioch (13:16–41) or his sharing at Troas (20:6–12).

Before the prayer that verse 36 mentions, Paul basically challenges the Ephesian leaders to be faithful in ministry. His message reflects at least twenty great values in effective ministry, and his own service models these.

He speaks of humility (19), concern even with tears (19, 31), overcoming temptations to “throw in the towel” due to Jews seeking to snuff out his witness (29), and embracing the whole counsel of God’s Word (20, 27). Other features include being a continual example (20, 35), giving of one’s time in homes (20), a clear-cut salvation message about repentance and faith (21), and commitment to go all the way for Christ whatever the cost (22–24). Paul exemplifies joy (24), a focus on grace (24) and the kingdom (25), alerting others to dangers (28), and carefulness to protect and feed others of the flock (28–29, 31).

The assets go on to being sensitive about the enormous cost Jesus paid to purchase the saved (28; cf. Matt. 16:26). They also involve confidence that can stake all on the power of God. Paul emphasizes God’s Word that can nourish growth and assure reality by a sanctification that prepares heirs for their inheritance (32; cf. 1 Thess. 2:13). Other elements for leaders to inculcate are integrity (33), an ethic of hard work (34), generosity to help the needy (35; cf. Isa. 58:7), and sensitive passion to follow Jesus’ counsel (35).

Paul’s own proven ministry is the backdrop—he practices what he preaches—as he challenges the elders. Let them go back to Ephesus and stand guard as alert leaders who care for the flock. This catches the heartbeat of Jesus, who had urged Peter to tend His lambs, to feed His sheep, and this in the living out of loving Him (John 21; cf. Gal. 5:6). For all the elders’ success, and that of those they lead, Paul prayerfully entrusts them to God and His Word. In these are sufficiency for all they need spiritually (32). The bottom line is a ministry as Jesus envisioned values, counting it more blessed to give than to receive (35).

Prayer in a Sorrowful Yet Loving Send-Off (36–38)

Farewells can be heart-wrenching and soaked by tears, especially the pain of separation from those the heart loves and treasures. Luke himself no doubt felt the aching stab of it (cf. 21:1,“we”). So did Paul, yet Luke focuses only on the awesome heartbreak of the elders as they must summon grace to say goodbye to their beloved preacher/ teacher.

The kneeling to the Lord. Only Paul is pictured as kneeling down, but the others probably do as believers in 21:5. To kneel in respect for God and following the example of Paul would be natural. Jesus and Peter had knelt at times in praying, although not invariably (Luke 22:41; Acts 9:40), and Scripture shows many valid postures in talking with God.

The praying to the Lord. As often is the case in the New Testament the word for “prayed” is the general one for overall prayer, proseuchomai. Its tense here is the aorist, denoting the experience of praying as a unified act. Luke does not define how long Paul prays. The words “with them all” can embrace prayers of others contributed in the whole group, prayer they all feel drawn to oneness about. The case in 21:5 even more clearly appears to reflect that several took part in directly speaking to God in the same kind of situation.

We are left to suppose the natural aspects that could have mingled in the season of general prayer. Paul, members of his traveling group, and churchmen of Ephesus would surely be concerned about issues burning in hearts from the urgent conference message. Intercession for wisdom and guardianship to obey the whole counsel of God back at Ephesus would have red-hot relevancy. Equally cogent would be need for God’s keeping power against men who would, as “savage wolves,” come to slash and feed on members of the church (29). So would pleading for safety and God-speed for Paul and his travel associates. Human uncertainty about what Paul would meet at Jerusalem (22) could submit to God in pleading for His watchful care to attend the apostle.

Affirmation of God’s trustworthiness and ability could be very appropriate. He has given the ministry each has received (24), the message of the kingdom (25), even His whole counsel (27). God is the capable One, and His Word the adequate resource (32). Another aspect of prayer so apt for the moment would be what is always relevant, thanksgiving. For every detail the people of prayer can affirm of God and His truth, a heart primed for prayer can pour out gratitude. Hearts could easily be full of appreciation to God for Paul’s earlier ministry and modeling that has blessed the Ephesians (18– 21, 26–27, 31). Joined with that would be his life-shaping address today, distilling its lingering impact.

The weeping. A vivid scene follows heartfelt praying. We can translate the literal idea in such words as these: “And profuse weeping began on the part of all,” all the men. The word rendered “profuse” (ikanos) means “considerable.” The point can be tears of abundance, quite a food of emotion, fervent, and possibly loud. Since the prayer has just ended, the torrent kept in check breaks loose, so the aorist tense for “came to be” probably emphasizes the inception or outbreak of the weeping.

Jesus, a man’s man, had wept at Lazarus’ tomb in strong love for the other man. These servants of Jesus now vent their affections for Paul in a similar, valid outpour. Verse 38 explains why the emotion was so expressive. The grieving ran this deep especially because Paul’s words about seeing his face no more (25) were asserting a stark reality painful for the elders. Luke’s word as an eye-witness is odunao,“to have pain,” whether physical, mental or spiritual. It portrays the pangs of grief Joseph and Mary felt when Jesus as a boy turned up missing from the caravan home (Luke 2:48). A noun form (odune) depicts Paul’s sharp pain over fellow Jews being unsaved (Rom. 9:2).

The embracing. Prayer has ended, weeping has broken out, and attention converges on Paul. Again, the literal description is gripping: “and falling on the neck of Paul [clutching him in great bear hugs] they were kissing him. ” An aorist tense for falling on or throwing arms upon is followed by an imperfect tense to convey the ongoing process of kissing. Each elder, not wanting to let Paul go, keeps on showing his care for the man to whom he feels immense gratitude.

Similar dramas of men’s clean emotion transpire in other biblical scenes. Joseph clutches each of his brothers (Gen. 44:14–15); Joseph hurries to meet his father after more than twenty years, and clasps him in a loving embrace (46:29); the father in Jesus’ parable throws his arms about the neck of his returning prodigal son and sobs with great, heaving feeling (Luke 15:20). And in his love, he depicts an even far greater acceptance—God’s.

The waving farewell. True, the verse does not mention waving, only the group going along with Paul to the ship. Naturally the elders would stand riveted, gazing, as those sailing and they at the shore waved until their eyes could spot the beloved figures no more. Luke’s portrait is selfless, looking only at the great apostle, though he and others make their way also to the point of embarking.

Which principles stem from this drama? First, prayer as so constantly in biblical pictures of Paul is a very important force. It is a total cameo of an all-out ministry in Jesus’ name. It is no take-it-or-leave-it thing, no matter about which to feel indifferent and flippant, as often in lax people of the church. Second, prayer is a vital reality in scripture passages and ought to be big in all of life for any who minister as Paul and these with him. It is crucial whether in private cases or carried out with others.

Third, weeping and other signs of strong feelings can have their proper and beautiful place. Care just needs to be taken to keep such expressions free of exhibitionism (some love to make a grandiose display, selfishly out to seize attention), indecency, or insensitivity to cultures where certain features are viewed as immodest.

Fourth, prayer has its valid accompaniments in human life, when believers view life’s emotions realistically and fairly. These can leap from joy to sorrow, and we simply need to be watchful as to the motives that bring us joy or grief, measuring what mingles in our prayers by values and purposes for God’s people in His Word. Either joy or sorrow can be a part of a godly outlook, or motivated by sin.

Acts 21:5, 14

Praying God’s Will Be Done

Prayer receives mention twice in this passage, not only in the farewell (5) but in acquiescence that God may fulfill His will for Paul (14).

The Course toward Jerusalem (1–3)

Paul’s party has departed from the Ephesian elders at Miletus, sailing on the Aegean Sea, then the Mediterranean from port to port on to Tyre for a week. Paul is sticking to his plan to be at Jerusalem for the Feast of Pentecost (20:16).

The Caution to Shun Jerusalem (4–14)

In two different episodes Christians warn Paul not to go to Jerusalem because they fear he is to meet peril there.

At Tyre (4–6). Disciples urge Paul “through the Spirit” not to go to Jerusalem. This is through the Spirit in the sense of a Spirit-impressed concern, zealous for Paul’s safety, not the Spirit-given censureship of his going there (cf. below, v. 14).

All the believers of Tyre, entire families, accompanied the visitors toward their ship. Travelers and Tyrians kneel and pray together as a send-off similar to the one at Miletus (20:36). The wording is open to visitors as well as hosts both kneeling and voicing prayer. What is said in prayer fits the occasion, no doubt. How natural for one to lead sentiments that in each case the group entered into, or different ones voiced prayers of thanksgiving for the week of spiritual refreshment and challenge. Other prayer aspects could be intercession for God’s safety in the voyage and protection as He wills at Jerusalem, and for these in Tyre to be further built up in Christ (14:23; 20:32). Besides, prayer in affirmation of God’s glories and works is always a pertinent celebration, as often in Scripture.

As for Paul, the kinds of things impassioning his interceding are exemplified in his epistles (Eph. 1:15–23; 3:14–21; Phil. 1:9–12; Col. 1:9–11). And what he wanted others to pray for him is clear (Eph. 6:18–20; 2 Thess. 3:1–2).

At Caesarea (7–14). Another visit was with believers at Caesarea farther south on the Mediterranean seacoast. Among events there, the prophet Agabus from Judea took Paul’s belt and gave an object lesson. He bound his own feet and hands as a visual aid, then explained the Holy Spirit’s message. Jews at Jerusalem will bind Paul and hand him over to Roman authorities.

Such danger led the members of Paul’s sailing group and also local believers to plead that he keep away from Jerusalem. Paul clings to his earlier commitment to face whatever jeopardy meets him (20:22, 24). Even if he must die he is resolute. God confirms His approval of Paul being in Jerusalem and even witnessing at Rome (23:11), and the apostle’s message in 20:17–35 has reflected a man honed to the will of God as he expects to go to the Pentecostal observance (20:16). Later, Paul reflects bright confidence that he has done God’s will (2 Tim. 4:7–8).

In light of this, the Spirit apparently is emphasizing through Agabus the threat with which Paul must cope, not a directive that he must avoid the cost. The situation is similar to Jesus anticipating peril when He goes on to Jerusalem, but setting His face like flint to take on the difficulty, persuaded that he is moving in God’s will.

Verse 14 marks out prayer sentiment, and even the very words spoken to God. Those journeying with Paul and residents of Caesarea say, in a petitionary, “May the will of the Lord be done!” As the priests prayed various wishes for God’s will relating to people of Israel (Num. 6:22–27), and as Jesus taught in the prayer for disciples (Matt. 6:9–12), it is fitting to breathe the desire,“Thy will be done. . . .” Jesus Himself had prayed “not My will, but Thine” in His struggles of Gethsemane (Luke 22:42).

For the believers here, the prayer is not in suspicion of God’s will being other than the best, rather in submission to His wisdom. They have voiced what their limited knowledge wants (their own sincere will), they are not thinking of themselves as wiser than God, and now they are yielding to His will as best after all. They will not insist on their opinion, motivated by zeal that the beloved apostle escape harm, but yield the right of way to whatever course God stands behind.

Paul is not stubborn, bull-headed, proud, and unteachable in this episode. He simply is gripped or bound in spirit (20:22), confident in God’s will, steadfast to do it (21:13), unshakable in what he believes is the path of the Lord for him (cf. 1 Cor. 15:58). God had been up front with him about great things he was to suffer for His sake (Acts 9:16).

The Continuation to Jerusalem (15–17)

Now Paul’s group, even with other believers escorting them, leave afoot for Jerusalem. Later they receive a cordial welcome from followers of Jesus in this great Jewish center.

Soon after arrival, Paul is seized by the hostile, rescued and imprisoned by soldiers manning the Tower of Antonio near the temple, and defending himself in a series of trials (Acts 21–26). This eventuates in his appeal to Caesar, which leads Roman officials to send him to be tried before Caesar in Rome (27–28).

Principles of prayer surface from the passage that has just come under special review. First, it is a God-honoring practice to pray before parting from other believers (21:5), commending one another to the God of prayer (cf. 14:26; 20:32). He is faithful to keep what His people entrust to Him (cf. 2 Tim. 1:12). Second, as Paul’s letters testify, those he prayed with or for are not “out of sight, out of mind” when he is gone, but his prayers continue. God knows who is faithful among those who stay and those who leave.

Third, always seek the will of God in prayer and when one finds this, it will turn out well (cf. Jer. 29:10–14). God knows best, thinks best, works best, and guarantees best.

Acts 22:8, 10, 17, 19–20

Prayer at Conversion

Luke recounts Paul’s conversion three times (Acts 9, 22, 26), the latter two times as parts of Paul’s defenses when he is on trial. Much of the account came into view in comments already on Acts 9, so the emphasis here will be on added detail.

Paul’s Proclamation Begins (1–5)

A speech from the ascending steps into the prison to Jews below follows Paul’s rescue by soldiers. The commander permits the prisoner his request to speak before being committed to custody.

Paul summarizes his Jewish background, birth in Tarsus of Cilicia, education under the renowned Jewish scholar Gamaliel at Jerusalem, and zeal to uphold the Mosaic law and serve God. He also recounts his all-out persecution to stop those who followed Jesus, and his trip to Damascus to capture such people.

Paul’s Prayer to Jesus (6–16)

The shining of a light (6). As in Acts 9, Paul describes the brightness

of God’s light fashing on him in the road.

The sinking to the ground (7a). He was smitten to the dust, helpless, shocked, humbled.

The speaking of a voice (7b). Jesus repeats His persecutor’s Hebrew name,“Saul, Saul” for emphasis and as a summons to attention. He asks why the young man is persecuting “Me.” Saul does not realize it yet, but this is natural since the very one he is warring against is Jesus (here “Me”), whom followers of the “Way” worship (cf. John 14:6; Acts 4:12).

The speaking with the Lord (8–16). All Paul can do at this point is prayer is gasp out questions. But the queries he now reviews are timely.

(1)“Who?” He asks who the speaker is, and the answer immediately is “Jesus the Nazarene,” not just that but “whom you are persecuting.” Now the man’s warfare against Jesus is ending, and Paul instead henceforth will be at war for Jesus against His enemies (cf. Eph. 6:10–17).

(2)“What?” A turnabout is obvious. No longer giving orders based on documents secured from those with powerful authority (v. 5), Paul is tender to yield to orders. Soon to become a great missionary, he is learning that the greatest mission is submission to God’s will. He wants to know what Jesus will have him do.

Answer to the prayer again is immediate. Jesus will provide direction once Paul is in Damascus. Jesus speaks of “all that has been appointed for you to do,” referring to a general briefing on what lies ahead in God’s marching orders for this Jew. God sends Ananias, as Paul’s defense explains, to act as His agent in grant the changed traveler renewed sight and brief him on what God has designed for his life.

Paul tells Jews in the crowd listening below of the basic plan Ananias has announced from “the God of our fathers,” the very God these Jews claim to revere. This God reveals specific things in store for Paul, which by the time of his present defense he is years into. One is to know His will, the second to see the Righteous One [Jesus, the Messiah], the third to hear a message from His mouth, and the fourth to be a witness for Him to all, telling what he has seen and heard.

Paul’s defense speech advances to Ananias’ counsel to rise now that He (Jesus) has informed him, and he has his sight back. Ananias exhorts the man of Tarsus to be baptized, literally in the middle voice,“see that you get baptized,” emphasizing his own interest and responsibility. And the convert, in his response, is to “wash away your sins,” again middle,“take the initiative in washing your sins away.” He would be responsible, that is, in acting by faith in the God who does the washing (cf. John 13:10). Then Ananias shows that the means of washing is “by having called on His name.” Luke uses an adverbial aorist tense participle of means. The action of calling (in faith’s appropriation) is previous to getting himself baptized. This is consistent with forgiveness coming before water baptism in 10:34–48, and also with Paul’s concept in Romans 10:13 that whoever calls on the Lord will be saved (cf. Joel 2:28–31; Acts 2:21).

The washing is a spiritual, inward reality (John 13:10; 15:3; Acts 15:9; Titus 3:5), and baptism in water outwardly depicts identification with Christ as well as the cleansing He has given (cf. 1 Pet. 3:21).

Some time later, the speech informs hearers (cf. on Acts 9), Paul returns to Jerusalem. His defense now goes on to speak of this.

Paul’s Prayer in the Temple (17–21)

His seeking the face of God (17). Paul portrays himself as in the temple, in a process of praying. However, he does not review the content of his words or the length of his praying, only that he had a trance. In this he showed receptivity to God and heard God’s answer.

His sight of the Lord (18a). He claims an actual vision in which he “saw Him.” He surely means in context Jesus the Lord to whom he prayed in verses 8 and 10. God has said through Ananias that Paul would “see the Righteous One, and . . . hear a message from His mouth” (14). Ananias also has emphasized that washing from sins is by calling on His (Jesus’) name (16). It is obvious, too, that it is Jesus saying to Paul that people will not accept “your testimony about Me.” Paul’s own testimony in verse 19 agrees.

Paul could both see the glorified Christ and hear His words.

Christ’s sending him away (18b, c). Paul’s defense testifies that Jesus the Lord sent him quickly out of Jerusalem because Jews would not accept his witness about Him.

His supplication about his confidence (19–20). The speech continues. In it, prayer comes back to Paul’s lips as a young believer in Jesus. It is in the aspect of an affirmation of human reasoning based on what appears to be true, in his limited grasp of things. He is not being impudent, or disrespectful, or making a proud claim to “know it all” better than the Lord. He is actually humble; he simply needs instruction. It seems very natural to Paul to say that he himself senses no danger because he has been a ring-leader for the Jewish cause, and many are his friends, not likely to harm him.

Strong doses of realism will later help Paul learn. For the moment, the Lord does not chide him for his hesitation and human slant that is askew. Yet He is firm, insistent, and urgent.

Christ’s sending repeated (21). Jesus says two things, first in essence “get out of here!,” second,“and here is where you are going—I am sending you far away [from this extreme danger zone] to the Gentiles.”

The defense ends right here on the fortress steps. For the Jewish listeners shout rejection so vehemently that the commander orders his soldiers to escort Paul away from the mob into the barracks. Later he seeks to scourge the prisoner to pump information out of him. But Paul saves himself from this by asserting rights due to his Roman citizenship. So, events move on. He defends himself before the Jewish Sanhedrin (22:30–23:10), is shifted to Caesarea due to a detected plot to slay him (23:11–33), and appears before other government leaders (Acts 24–26).

Now we can converge to principles of prayer in Acts 22. First, even in our own prayers long after meeting the Lord we still find it helpful to ask again who He is, through reminding ourselves from His Word Who we know Him to be. Who He is in glorious God-hood, character and mighty works is always relevant as life offers us continual challenges. Second, the principle remains relevant also to ask what the Lord wants us to do, and this many a time all along the Christian way. Third, as the Lord is faithful to answer Paul, He is dependable to answer His servants’ prayers today.

Fourth, to pray in God’s house can be a vital experience just as to pray in other places, for He is present in any place (Ps. 139). Fifth, though we do not see the Lord Jesus in a vision as Paul does here, He still can be just as real to us as we fix the eyes of faith on Him (2 Cor. 4:18; Heb. 12:2). So we can “rejoice with joy inexpressible, and full of glory” (1 Pet. 1:8). Sixth, our Lord appears to us through the truth of His Word giving answers to our prayers that furnish guidance to satisfy us on the issues (John 16:13). And one last principle is pertinent. We may be sincere though unwittingly naïve in imposing our own wisdom, but it is wise to trust God to know best what we should do.

Acts 26:15

A Third Look at Paul’s First Prayer to Jesus

Appearances before other officials such as Felix and Festus bring Paul to appeal to trial before Caesar, and Festus, governor of Judea, permits this transfer (25:11–12). At this time Marcus Julius Agrippa II (born A.D. 27), king of western Galilee and certain other areas, pays a visit of respect to Festus, who persuades him to sit in on Paul’s case and hear him. The examination before Festus and Agrippa occurs in Acts 26.

His Commencement (1–8)

Briefly complimenting Agrippa for knowledge of Jewish issues, Paul pleads to secure his patient hearing. He stresses his Jewish upbringing at Jerusalem, his strict convictions as a Pharisee, and his present trial relating to the hope God promised the Hebrew people. He brings matters to the issue of God raising the dead, for his belief is that God raised Jesus and attested Him as the Saviour.

His Campaign against Saints (9–12)

Paul’s early persecution of those following Jesus led him to severe measures even in cities other than Jerusalem. A case of this nature was his journey to Damascus to assert authority committed to him by the chief priests.

His Confrontation by the Savior (13–18)

The apostle tells again (cf. Acts 22) of seeing God’s light at noon more dazzling than the sun, of all his party falling to the road, and of his personal hearing of a voice he soon learned was that of Jesus. In this case he gives only the first of his two prayers (questions) in Chapter 22,“Who . . . ?” Verses 16–18 then give Jesus’ directions to him, in harmony with Chapter 22 which clarifies that Jesus gives them by using His channel, Ananias (22:14–15). Paul fills out details not in the other recounting.

Jesus, he tells Festus and Agrippa, appointed him a minister and witness to what he has seen and what Jesus will yet appear and tell him. The Lord promised to be delivering him from those hostile among Jews and Gentiles. As a minister and witness, Jesus sends him with His message to turn hearers from darkness to light and from Satan’s dominion to God’s. This is to accomplish the purpose that they may receive forgiveness and an inheritance among those who are set apart by faith in Jesus Christ.

His Consistency with the Scriptures (19–23)

So, Paul adds, he has obeyed the heavenly vision, witnessing wherever he has gone. He has been consistent with God’s will, urging people to repent and turn to God, fulfilling works that are appropriate fruits accompanying repentance. This caused him to fall into the hands of Jews who snatched him in the temple, bent on snuffing out his life. To God Paul gives tribute for keeping him safe to be here now testifying to being consistent with what the Prophets and writings of Moses say. Jewish Scriptures expect the Messiah to suffer, rise from the dead, and proclaim light to Jews and Gentiles, as Paul preaches.

His Clearing by the Officials (24–32)

Two emphases sum this up. First is Paul’s speaking in answer to Festus’ charge that his learning is turning him to madness, an unfair observation. The apostle emphasizes that he speaks what is true and rational, that what has happened has been very public and plain. He asks King Agrippa if he believes the prophets and concludes that he does. Agrippa acknowledges that the reasoning sounds so persuasive that it would take but a bit more to convince him to undertake being a Christian. Paul pledges that he “would pray to God” that not only Agrippa but all who hear him at this defense might become what he is, a true believer, in every detail except for the chains that hold him a prisoner (29). The word for “pray” is euchomai, used for prayer when Paul writes to the Corinthians (2 Cor. 13:7, 9). The phrase is in the optative mood to articulate a polite, cordial wish, uncertain of positive results.

Paul’s defense comes down to a consultation held by Agrippa and other officials. These judge the defendant clear of any charge that should lead to death or bonds. The king tells Governor Festus that Paul could be set free now had he not appealed to be tried before Caesar.

A summary of principles for prayer is relevant. First, even today a person who does not yet believe in Christ for salvation can ask Jesus to make who He really is clear. How many have done this. God can incline the heart by His Word and His servants can answer questions to help inquirers past obstacles and on to faith. Jesus said that if any person is willing to know, and this by God’s inclining work, this individual shall know (John 7:17; cf. 6:44, 65).

Second, those who work for Christ can be encouraged reflecting on an astounding change God can work even in prayer. Paul here testifies to his initial basic question in prayer as to who the one speaking to him is. But years later when recounting this in Acts 26 he is a mature Christian, a spiritual giant, a man mighty in prayer. What a great transformation God can work!

Third, a believer may grasp that he can wish to gain some things by prayer, yet see that he will not necessarily get these. This is not because God lacks ability but is due to other factors too. Take an example. What God does can fit, in a way a supplicant does not fathom, with whether a person will have “faith,”“turn” and “receive forgiveness.” This is as in verse 18. Here is one of the hardest lessons to learn in prayer. Yes, the believer has an almighty God, great promises for prayer, and may even have sturdy faith. Still, he does not “bat a thousand “ in “yes” answers. Whatever the factors, the final lesson is a sobering reminder that God is God, and we are servants. We are not in charge. God is!

Acts 27:35

Saying Thanks in a Storm

Paul’s appeal to be tried before Caesar leads on to Julius, a centurion, embarking to sail the Mediterranean taking Paul as his prisoner. His task is to deliver the apostle in Rome. Luke is with Paul as his “we” shows. Far out upon the sea in a raging storm, with hope fading for those aboard, Paul is the most composed man, and a leader in prayer (cf. Phil. 4:6–7).

The Trip Begins for Rome (1–8)

After a switch to a second ship bound for Italy, many days pass and sea travel this late in the year has become a high risk.

The Tumult on the Sea (9–34, 36–44)

It is late October (v. 9), and the waters are becoming more treacherous. Paul surges into spiritual leadership. He warns of damage and great loss to the ship’s cargo, and a threat to human lives. Julius, however, is of a worldly mind. He puts more stock in his ship’s pilot and captain than Paul’s words. After leaving port the ship is eventually driven by a powerful storm wind. As Paul has predicted, cargo is jettisoned overboard, and many days without a let-up dims the passengers’ hope of coming out alive. Severe hardship without food brings special dejection.

Paul admonishes those aboard to keep courage, and assures no loss of lives, only wreckage of the ship. He bases this on an angel speaking to him. The messenger, he tells the people, said for him not to be afraid, for he must stand before Caesar. God also pledges safety to all who are with him. He highlights his belief that what God says is precisely what will happen, and to give safety God will let them run aground on an island to find safety (21–26).

The Thanks for Sustenance and Safety (35)

The ship does run aground. Paul encourages eating some of their sparse food, and again pledges they all will be spared (34). The passage specifically mentions prayer at this point. Paul takes bread and gives thanks to God before all who sail with him, then breaks it and begins to eat. Boosted in spirit, all two hundred and seventy-five others follow this Christian’s example and eat.

Later, some visibility permits spotting a beach. Swimmers leap overboard, and all reach land. Then everyone else gets to safety floating on materials from the vessel.

Paul’s faith had been evident in his exhortation to eat, his outlook that all will be well, his example in eating, and the unanimous escape to an island.

Which prayer principles stand above the storm and desperation? One is that Paul the man who gives thanks in prayer is also the man in touch with God’s words relevant in the crisis (cp. 22–24, 35). Second, a person who becomes an example in prayer also displays faith in God’s words (cp. 25, 35). Third, even when a believer is strong in God’s words, faith and thanksgiving, God permits difficulty. It may even be in severe trial. And in the lash of circumstances the qualities of trust, sensitivity to what God says, and gratitude surface as fruit to be a blessing (cf. John 15:7–8).

Fourth, it is one thing to say words of prayer, as in this case thanksgiving. It is another to walk the talk. Paul utters gratitude to God for food, showing his composure that is at peace with God’s sufficiency. Then he puts his conviction into practice, eating. Fifth, a life demonstrating in prayer that God is able can be a lighthouse pointing the way for others to follow (36). Sixth, trust in God to do what He says gains God’s fulfillment of what He assured for Paul and everyone else (cp. 24, 44). Seventh, when we pray believing God’s words, God takes it as His role to overcome all the circumstances. He is the master over situations however they may seem to deny that matters can ever work out. He is free to use means if He chooses, but He gets the job done. And He does not slip and fall short in any detail.

Acts 28:8

Prayer in Healing a Senior Citizen

The island of refuge turns out to be Melita, called Malta today. God soon displays His power through Paul in witness to natives who need Him, and possibly to survivors of the shipwreck.

The Prelude to the Prayer (1–7)

The coming to the island (1). Safety was the keynote as those from the ship had their feet on terra firma and learned where they were.

The compassion of natives (2). People of Melita got a fire blazing—it must have been a large one to warm so many survivors—to overcome the rain and cold. They also “received us all,” Luke remembers. This would reasonably include hospitality in food, shelter, and blankets. Verses 7 and 10 offer specific examples.

God’s care for Paul (3–6). Paul was a witness in having God’s protection from any harm as he shook a viper into the fire after throwing sticks to feed the flames. A quick suspicion in natives’ minds was that justice must be fastening on the man despite his escape from the sea. When Paul was still safe after a long while, their imaginations ran to the other extreme. This man must be a god.

The courtesy by the leader (7). Publius, leading landowner of Melita, was a kind host to the survivors.

The Prayer for the Sick (8–9)

Fever and dysentery had laid aside the father of Publius. This was no great challenge for God. His man, Paul, goes to visit and pray for the patient. Then he places his hands on him identifying the need with his God and showing his God’s compassion for the man. God shows His power by healing him, and the testimony attracts a bunch of natives who are beset by diseases.

Prayers and healings apparently keep occurring. If so, Paul seizes new opportunities to be a blessing. His witness of what his God can do has a ripple effect. Each prayer, predictably, could flexibly stress its own aspects. Possible ones are affirming that God is good and mighty, thanking Him for help, and interceding to relieve each person. Probably, too, conviction of sin would prompt confession in those who repented and believed (cf. 20:21; 26:18, 20).

The Provisions by the Islanders (10)

Hospitality by the natives intermeshes with gratitude for blessings from God’s bounty through His servant. Those in Melita respond with many courtesies. One example is provisioning another ship to sail again when weather permits.

Prayers to God and healings He works have been great keys. Luke does not, as he often does in his book, tell readers of spiritual results. But factor in the ministry passion of Paul, and the possible impact of Luke as a Christian and a physician. Far-reaching changes in lives fit the scene.

Guidelines in prayer are spontaneous. First, while walking closely with God’s will never amasses merit, being available to Him renders a believer usable. Many venues to pray for the needy and see God do great things come when a Christian is His channel of blessing. Paul is an apt illustration. He is the right person in the right place saying the right things about the right God to the right people out of the right motives.

Second, it is one thing to spot a need, yet quite a distinct step to pray trusting God to supply what counts. Third, it is a privilege to be with people in pitiful need, be a channel of God who has the answers, then reach out and see lives changed. The principle is obvious. Yet how many openings to be a blessing we can let slip away. Let us not see people and leave them without being bold to expect great things of God and attempt great things for Him.

Fourth, provided we really are usable to God, we still need to remember a reality. God may change a person’s condition through us or not do so. Acts 26, for instance, has the same faithful apostle representing God, yet no change in Festus or Agrippa. We were reminded of Who is in charge, Who works as He wills in whom He wills.

Fifth, one step of “breaking the ice” in bold Christian service can other doors or draw more people to get in on the blessing. The bottom line is evident. Be on the cutting edge, watchfully close to God, ready in His service. Then “just do it.”

Acts 28:15

Giving Thanks for Encouragers

Paul, as greatly used of God as he was at this point, and as steadily as he is “on top of things,” is made of human stuff. Always pouring out to others, he himself needs blessing that others can give. It is an incredible thought that one of the greatest “spiritual giants” who ever walked the earth would need the boost other Christians can be. They lift his spirit by going out of their way, just being here for him.

Paul’s Arrival Near Rome (11–14)

Wintering three months in the safety of Melita finally ends with sailing on a different ship. The passengers travel on to Puteoli near Rome. Some Christians put them up for a week, and while Paul and the others are here, word is taken on to Rome of their coming. This draws a “welcoming committee” of Christians who meet Paul and the others on the last leg of their journey.

Paul’s Appreciation for Christian Support (15)

Followers of Christ from Rome meet Paul’s party at Appii Forum, a station about forty three miles outside Rome. Still other believers join the procession at Tres Tabernae, a station even ten miles nearer Rome.

Paul’s sight of others in the faith when he is so close to where he is to go on trial makes his day. God’s people are here, and they are making their warming presence felt. Some of Paul’s own converts could have gravitated to Rome, and travelers from Rome who trusted Christ at Pentecost (Acts 2:10) can also be members of the Christian fellowships there. Paul had written his epistle to the Romans four to six years earlier, and kindred spirits would be drawn to him as a bold witness for Christ. Anyway, seeing brothers who share his beliefs is a catalyst for prayer in the apostle’s heart. He thanks God and feels a bolt of fresh courage.

We are not told, but forms in which the gratitude flows forth are not hard to imagine. It could run something like this, public while in a cluster of believers at a rest stop, or breathed privately to God.“Thanks be to You, O Lord, for this unexpected pleasure and support. I am grateful for these who love You, who have sacrificed time and come to extend their hearts to me. Thank You for such refreshment after the long, trying danger on the sea, the shivering when we trudged ashore, and the days of sailing ever since then. My spirit is elated before You for bringing visitors from Rome to Pentecost these many years ago (Acts 2:10), and sending them back in Rome to live for You. And here some of them are, active like this I now see, for Your sake and mine.”

If Julius permitted Christians from Rome time and opportunity to share bright notes with Paul of local Christian work, his thanksgiving could swell even more.

Later, still a prisoner under the charge of the centurion (27:1, 43), Paul is accorded the courtesy of having his own private lodging at Rome. A soldier guards him. In due time he learns that enemies from Jerusalem have not traveled to Rome to press charges (21). Yet he remains in custody two years (30), free to receive large numbers of visiting Jews (17). They are curious to hear his views and details of the “sect” of which he is a champion. Paul witnesses from morning to evening about the kingdom of God. He seeks to persuade guests to receive Jesus. Some believe, others reject Him (24).

Paul “redeems the time” just as he advises fellow believers to do in a letter from Rome (Eph. 5:16). In Romans 16 he testifies concerning the kingdom of God to which believers in Jesus are heirs (cf. Acts 20:32; Eph. 5:5). The core of his message is “the Lord Jesus Christ,” whom he presents with all boldness (31). His tireless labor is after the pattern that his first Corinthian letter has challenged Christians to display (1 Cor. 15:58). In light of Jesus Christ rising from the dead and believers’ hope to have an eternal, new body too, the summons is fitting.“Therefore, my beloved brethren, be steadfast, immoveable, always abounding in the work of the Lord, knowing that your toil in the Lord is not in vain.”

Which principles for prayer snatch the attention in this last reference to prayer in Acts (v. 15)? First, however we pace ourselves in victory through Christ in prayer, we still need the solace that other believers can be. This is very special in crucial moments of need, and it helps to encourage one another at all times (1 Thess. 5:11). Second, God’s Word gives believers many things for which to praise or thank Him. The boosts by His people have a strategic role among these. Third, as we thank God for how others bless us, we also need to thank these encouragers themselves. A life can be rich with “thank you” notes. Fourth, prayer can have its moments in every aspect the Bible teaches can be a part of it. Seize time to ask for the supply of things that are needed, intercede to gain blessings for others, affirm God, and confess sins. Be ready to ask respectful questions, answer issues God’s Word stimulates in thought, and give God the plaudits due His name.

Prayer is strategic in Acts from close to the start (1:14) to near the end (28:15). A believer can saturate his life with the input of prayer in the gospels and the Acts. Then he or she can find it a strong catapult to look at prayer in the epistles and the Revelation.

Prayer in Romans

Introduction

A spotlight is on prayer near the outset (1:7) and at the end (16:26) of this most definitive Bible book on justification by grace through faith. After the gospels and the Acts, prayer receives more mention than in any New Testament book except the Revelation. Romans has about twenty-seven separate references, and Revelation thirty-one, but Romans with its sixteen chapters compared with twenty-two in Revelation has slightly more per chapter.

The Author and Date

Paul is almost unanimously recognized as the writer. Of course he claims this (1:1), and Paul is reflected in the claims of ministry and travel plans (15:15–33). Paul’s life links with several fellow workers who have moved to Rome (16:3–1).

The date is ca. A.D. 57, from Corinth, about four to six years before the end of Paul’s two-year imprisonment at Rome in Acts 28. Paul stayed three months in Corinth (Acts 20:3) during his third missionary journey. Ten, springtime sea navigation is possible at Passover time, April (20:6), and Paul after this is seeking to reach Jerusalem for the Feast of Pentecost (20:16). Upon reaching Jerusalem, Paul is put in prison, appears at trials, and is sent on to appear before Caesar in Rome, as Acts 21–28 have related.

The Recipients and Occasion

All the beloved in Rome are the addressees (1:7). Paul mentions several household fellowships in the capital city of the Roman Empire (16:5–16). Believers there can be most naturally explained by combining five factors. Converts from Rome in Jerusalem for the Feast of Pentecost (Acts 2:10) had gone home. Converts of Paul or other Christians who had labored with him now reside in Rome as in Chapter 16. Other believers, too, had migrated to Rome. Believers were added in Rome itself, as Christians were salt and light (cf. Matt. 5:16). Finally, since Rome is the center of vital circulation in the world as Paul writes, some of the travelers to the city would, as followers of Christ, seek out fellow Christians.

The Theme and Relation to Prayer

Key to the book is the emphasis on the righteousness of God revealed in Paul’s gospel (1:15–17; 3:10, 21–26; 5:12–21). The theme is being justified by faith, not by works, and being sanctified within God’s will. Paul develops righteousness imputed (Chaps. 1–5), imparted in practical godliness (6–8), interrelated for Jews and Gentiles (9–11), and implemented in various relationships of believers (12–16).

Prayer is strategic in many ways here. Paul intercedes believers at Rome (1:7–12), asks their advocacy on his behalf (15:30–32), and writes of praise-filled exulting before God (5:2, 3, 11). He thanks for believers’ obedience (6:17), and for God setting him free (7:25a). In 8:26–27 he explains in the best-known prayer passage of the epistle the Spirit’s interceding to make Christians’ prayers effective before God. The apostle’s own intercession that Jews will be saved is a highlight (10:1), and whoever calls on the Lord in petition will be saved (10:13). One of the finest praise tributes to God flows from Paul’s heart in 11:33–36.

Prayer keeps permeating the letter. Paul is passionate that those to whom he writes be “devoted to prayer” (12:12). He intercedes God will fill believers with joy, peace, and hope (15:13), and ends the book with extended praise to God (16:25–27).

The Outline

I.   Introduction (1:1–17)

II.  Imputation of Righteousness (1:18–5:21)

III. Impartation of Righteousness (6:1–8:39)

IV. Inter-relation of Righteousness—Jews and Gentiles (9:1–11:36)

V.  Implementation of Righteousness (12:1–16:27)

Romans 1:7–12

Paul’s Prayer for Christians at Rome

The Setting for It (1–7a)

Paul begins with his own name and his relationship to God. He is a bond servant of Christ Jesus, thrusting the factor of the Lord’s Messianic identity into special emphasis. The Messiah fulfilling many expectations of the Old Testament is Jesus,“the deliverer,” that is from sins.

Paul is also called an apostle, one commissioned with a message, which he quickly defines. He is set apart for the gospel of God. This “good news” in Paul’s “commission papers” is a message God promised through former messengers, His prophets, in His holy scriptures. The gospel centers in God’s Son, born in the lineage of David as to His humanity, also “horizoned” (v. 4a) in the act of God’s power as the Son of God by the resurrection from the dead. The resurrection, as a capstone on other evidence of who the Messiah Jesus was, sharply horizoned Him to authenticate His Godhood. So the gospel focuses in the Christ, both true humanity and true God. Paul identifies him now more fully, “Jesus Christ our Lord.”

It is through this One that Paul claims “we,” all the apostles, have received grace and apostleship to bring about obedience of faith among all the Gentiles (5). Later Paul shows that his message is for all, Jews (2:17; 4:1, 12) as well as Gentiles (11:13). God’s grace is favor of acceptance and all spiritual provision such as power (cf. Acts 4:29–31) to obey and serve. The apostleship confers special authority from God, calling hearers to take the message seriously in obedience that consists of faith and its fruits.

All the saints at Rome live among the Gentiles God’s gospel embraces, whether they themselves are Gentiles or Jews (5–6). Paul distinctly includes “all who are beloved of God in Rome,” of whatever racial tie, all who are called “saints,” or “set apart ones” (7a).

It is with regard to these that he prays in verses 7b–12. Having given the setting for the prayer, he is ready for the specifics in it.

The Specifics of It (7b–12)

The passion for spiritual benefits (7b–8). Paul puts near the beginning of all his thirteen letters the prayer for “grace and peace,” but in the epistles to Timothy adds “mercy” between the two privileges. He also closes all thirteen with intercessory prayer wishing (calling) grace upon his readers. In Romans, unusually, this comes seven verses early (16:20).

Grace is magnified in Paul, and is spiritually natural as a passion in his prayer. God called him, and all believers by grace (Gal. 1:6), saved them through grace (Acts 15:11), has commended him in prayer to grace for his ministry (Acts 14:26); and Paul ministers the word of His grace that builds believers up (Acts 20:32). He has given Paul grace to preach (Eph. 3:8), His grace is with him, the secret behind his great results (1 Cor. 15:10), and he lays the foundation for a local church according to grace (1 Cor. 3:10). He lives by grace, not fleshly wisdom (2 Cor. 1:12), thanks God for grace evident in believers in all speech and knowledge (1 Cor. 1:4). Grace so transforms lives (2 Cor. 3:5; 9:8; 12:7–9) that it is no surprise to find Paul always praying grace on others.

He also intercedes for peace. Grace and peace combine in strategic balance as bounties of God’s life. In initial salvation and perpetual sanctification grace is the transformer, peace the tranquility; grace the power, peace the poise; grace the sufficiency, peace the serenity with which this leaves the heart composed, at rest, freed from guilt and anxiety. So, where God’s grace registers its effective work, God’s peace pervades the spirit with a confidence that its resources in Christ are adequate.

One of Paul’s clearest statements about the basis of believers’ peace is in Ephesians 2. In salvation God made dead people alive with Christ that He might forever show the superlative riches of His grace (vv. 1–7). For by grace salvation is through faith, all of this God’s gift, leaving room for no boast except in God (8–9). For believers are a work God has composed, for the purpose of walking in good works (10). No longer spiritually bankrupt (12), those in Christ are not far off but nearby His blood (13). Christ is the peace for Jews and Gentiles, He established peace, and He proclaimed peace in the gospel (14–17). The basis for the peace is the blood of His cross (Col. 1:20), as God justifies by His blood (Rom. 5:9).

Having peace in closeness with God, the peace of God (13), all the saved can also enjoy peace in composure with God, peace with God (Rom. 5:1–2; Phil. 4:7).

Paul’s prayer is that those beloved by God might live laying hold of the practical realities of God’s grace and peace in godly growth.

God the Father of believers and the Lord Jesus Christ are in complete harmony as the source of the grace and peace. The two coordinate in declaring righteous (Rom. 5:6–11; 6:23), and in sanctifying (8:3–4). The Spirit, also, is at work in the drama of sanctification, relating to grace and peace (8:4–17). He is the Spirit of Christ, the Christ who promised His peace (John 14:27; 16:33).

In addition to interceding for grace and peace, Paul gives thanks for godliness already shown (Rom. 1:8). He thanks “my God” (and theirs!) through Jesus Christ for them all. It is, he explains, because their faith is being proclaimed throughout the whole world. The basic point is the faith that believers in Rome have displayed is the subject of reports reaching other parts of the world. Their testimony is impacting those far away who hear testimony about it. Later Paul expresses confidence in the godliness of believers at Rome (15:14).

Paul prays in gratitude to the Father through Christ . The sense is that his privilege to be heard at the throne is by favor flowing to him on account of the work Christ has done (cf. v. 5). Such thanksgiving for all “beloved” at Rome can be either a corporate, summary tribute, or partly name by name, in the measure that Paul knows specific Christians there (16:5–16).

The persistence of it (9). Paul’s passion for prayer is obvious in its incessant nature. The statement of thanks here appears from verse 9 to be a very general summarizing, the details of his gratitude absorbing much time. For even earlier this same man of prayer describes his vigil for others as “night and day” (1 Thess. 3:10). He pursues a pattern like that of Nehemiah (1:4, 6), and may know all-night prayer as his Lord (Luke 6:12), or from long before dawn (Mark 1:35), or talking with God far into the night (Matt. 14:23).

Here the apostle claims, “unceasingly I make mention of you.”

The word is adialeiptos as in 1 Thessalonians 5:17. It does refer to constancy, but ongoing effort in an intermittent sense that fits practicality and balance. The word was used for the frequency of a cough, according to Moulton and Milligan. To pray without ceasing is not to pray, while neglecting other vital parts of a watchful Christian life and its duties. It is analogous to a stove pilot that remains on, ready to leap into use for cooking, yet not cooking things without times in between.

How confident Paul is, free to be naming God as the One who can attest his persistent prayer. We do not just have Paul’s claim, or an idealism others attribute to his devotion in prayer. We have a man assured that the One who knows the secrets even of hearts (2:16) can back up his testimony. We also do not have words of ego craving to make lustful capital of his prayer life, but candid humility that encourages even by this.

God-pleasing prayer is evident in the way Paul prefaces the glimpse into his prayer times. He serves God “in my spirit,” a genuine and deep devotion, not a dead and rotten set of motions that Spartan grit can achieve. Jesus had reminded His hearers of habits in prayer that fanatics for religion can excel in, but to gratify their own agendas, not God’s (Matt. 6:5–8). Paul also defines his motive as toned by what is “in the sphere of the gospel of His Son. . . .” His motive here is in harmony with what he has earlier said in his first letter to the Corinthians (9:23), “I do all things for the sake of the gospel. . . .” It also rings true with his clear conscience before God a few years after Romans 1 in Acts 23:1 and 24:16. He keeps a conscience pure before God and men.

So, when Paul says he prays unceasingly for others, he does, and his reasons for doing it are marked by victory.

The petition for God’s will (10–12). As Paul does keep up mention of the believers to God, he is “always” in his “prayers making mention of a request. . . .”

(1) To come to the Romans (10). The word for prayers is the general one for prayer whatever aspects comprise it (proseuche). Paul’s prayers could incorporate various aspects such as praise/ thanksgiving, confession, petition, intercession, affirmation, question, calling a blessing or a curse by the authority of God, and so on. But he is “making” in his prayers (better, “upon, or on the occasion of by prayers”)”request,” that is, “asking” a clearing of the way from God. The word “asking” is deomai, here in the present tense to mean repeated entreaty, and in the middle voice to lay emphasis on his own personal involvement, for his committed heart has much at stake in this.

What Paul is asking he expresses in “if somehow now at last,” the “if” allowing some uncertainty, even with fervent longing. For granting his wish to come to the Romans depends not on his will but on God’s, to which He submits. He stresses God’s will later in the verse. The clause has as its verb “if . . . I may succeed” (euodoo), in the future tense, passive or middle in voice, “I may be given success,” or “I may prosper.” In either voice to come must be “by the will of God.”“Succeed” as a compound unites eu, good, and hodoo, “to take a road,” so the prayer is, “that I may be led along a good road [given success]” (as D. Moo, Romans, I, pp. 53–54).

The opening up of a good road is for Paul to come to those at Rome. About four to six years after writing of this continuing prayer, Paul finds, as in the trials and eventual referral to Rome, that he is on a ship bound for the imperial city. Despite a savage storm and shipwreck, God preserves Paul and all the other passengers, getting them safely to the island of Melita. He does open a good road from the perspective of His own will, for He gives Paul a powerful testimony on the ship and even in the lives of many on the island. From there on to Rome, God gives a good road that even includes His providing of believers coming to encourage the apostle at a way station (cf. Acts 17–28)!

(2) To contribute to Christians’ growth (11). Paul’s longing motivating the prayer to come is that he might impart some spiritual gift (charisma) to the believers. This gift possibly is a manifestation of the Holy Spirit as a spiritual gift, equipping a believer to be adept in a particular ability of service (1 Cor. 12). God can confer such a gift, accompanied by the laying on of the hands of a leader He uses, God as the giver and the leader only a servant to mark out His bestowal (1 Tim. 4:14; 2 Tim. 1:6).

Paul might, however, assume that believers already have such gifts, and refer to a ministration of the Word in teaching that is a gift. He emphasizes the goal he has in mind, that the Christians may be “established,” from sterizo, in the passive to show that the spiritual good is from another agency, God, His Word, or Paul as His servant, probably all of these in harmony. The word means “to fix, confirm, strengthen, establish,” and refers to the believers getting their spiritual lives steadfastly firmed up to persevere in the faith. The word is used of Peter strengthening his spiritual brothers (Luke 22:32), Paul establishing believers as in Galatia (Acts 18:23), Timothy helping solidify the Thessalonians (1 Thess. 3:2), and God establishing Christians (Rom. 1:25; 2 Thess. 3:3; 1 Pet. 5:10).

The prayer has yet a further end Paul seeks.

To comfort himself and them (12). As the believers can be put into sturdier spiritual shape as in verse 11, even a broader goal will be realized. When it is evident, it can encourage Paul and those who have grown in the Lord. His own faith and theirs can receive a boost. Paul even repeats the mutual benefit to put a special emphasis on the joy Christians can feel in seeing others’ faith surging ahead.

As to the coming Paul prays God will clear a way for, he leaves a reminder in verse 13. He has often made plans to visit them, having been prevented so far, purposing to gain spiritual fruit among them. On his own part, he is eager to proclaim Christ’s good news to those his letter reaches in Rome.

Now it is time to look back at principles for prayer. One great pointer God gives us in New Testament books is to pray for grace that fills out others’ lives and peace that gives them poise to face whatever. These are always big items to emphasize in taking others’ names before God’s throne. Second, as we do, it is a lift to remember that the throne is one of grace, to which God will have us come boldly, not hesitantly (Heb. 4:16).

Third, as Paul we can dwell in prayer on just finding things to thank God for about what has happened so far from their lives. This can be while realizing that they still need to be “established” so much more (v. 11). Fourth, we may ask ourselves if we mention others in continuing commitment before God. If so, let us grow even in this, but if not it is high time to begin.

Fifth, it is right if we really prize the will of God rather than having our hearts set on seeing if we can move God into line with our own will. Sixth, it is wise to deposit all prayer longings into God’s care, to learn if He chooses to make the way open in a given venture. Seventh, Paul offers us a good check on our prayers to do things for God: it may be to satisfy a selfish ambition, or, as Paul, to open up others’ ways to go forward in God. Significantly, Paul longed for God to open up His way before him, with a view to helping others find God’s way more perfectly.

Romans 1:21, 25

Recognizing God’s Glory

Twice Paul refers to God’s right to receive worship, first of withholding thanks due Him (21), then of God as the true object of worship, worthy in eternal blessedness (25). The worship is set against the background of human lust and empty reasoning that has shut out God rather than served Him.

The Revelation from God (16–20)

As his introduction ends, the apostle is eager to preach the gospel to those at Rome. His theme, the gospel, flows into this next emphasis. He is not ashamed of the gospel, because it is the power of God for salvation to every person who believes. The salvation is to the Jew first and also to the Gentile.

The Jews are first not as favorites of God (2:11), or more in need, but in the sense of God’s revelatory privileges given Jews (2:17–24; 3:2). For they of all people have received light that should show the way of belief and salvation (cf. John 4:22).

Paul explains how the gospel can be powerful in relation to salvation. It is because in it God reveals His righteousness which delivers from wrath against sin. Those who do believe see more and more of this revelation and yield to it from initial faith to further stages of faith as faith grows (cf. 2 Thess. 1:3). This is in harmony with what God caused to be written (Hab. 2:4). There, a proud person does not believe and his spirit is not right, “But the righteous person shall live by faith.” The same principle, faith, is the key whether at the outset of commitment to God or in the ongoing walk.

The reason people need righteousness by faith is now Paul’s explanation (18). For a life going the other way is running right into God’s wrath. For His wrath is revealed from heaven against all sin of people who suppress His truth in preference to an unrighteous course. Jews had the truth through the written law (3:2), and suppressed it; Gentiles have a work of the law written in their hearts, a sense of rightness (2:14–15), and have suppressed this.

All the while, what is known about God is evident among Jews and Gentiles, for God revealed it in a recognizable way (19). Paul’s explanations continue (20). For since God created the world the evidence of His creation is obvious for those willing to see things aright. He shows it by His eternal power and Godhood, these being understood (20), or known (19) through what He made. His power and sufficiency as God make more sense in explaining what exists.

The Rejection by Men (21–32)

Despite such a revelation with its sufficient pointers to God, men turned away from Him. Even those who knew God (had the awareness by His revelation that He is God) did not glorify Him as God or give thanks. Rather they became futile (reaching for no profitable goal) speculations, that is, their ingenious inventions of ways to pursue idolatry as in verses 23 and 25.

Prayer of praise/thanks, the fitting response to what God had made evident (to Jews and to Gentiles, each in a different form), was spurned. Men did not do two things in prayer, but turned into futility, darkness, and the paths of fools. The two very apt responses they withheld from the revealing God are to “glorify” (doxazo) and to “give thanks” (eucharisteo).

To “glorify” God is to render glory or honor to Him, that is, praise Him for His excellency, as His power and wisdom. These are reflected in what He created, as his handiwork in the heavenly bodies (Ps. 19:1), the human body which stirs the psalmist’s thanks (Ps. 139:14), and other things He has made. Paul notes the clear impression God has given in creation, relevant to Jews as well as to Gentiles (Rom. 1:20). Those of Israel even had the law and many miracles. God meant these to meet with receptivity, confidence, and sharing perpetually with their children (Ps. 78:5–7), but many did not retain his works in their knowledge (10–11, etc.). And, as in Ezekiel’s day, Israelites had infested the very temple of God with marks, objects, and acts of worship to idols, not Him (Ezek. 8).

These rejecting God did not “give thanks.” The thorough interchange in the Psalms of words that translate as praise or thanks renders uncertain a distinction between “glorify” and “give thanks.” What the Psalms praise God for in some verses they thank Him for in others, even within the same psalms, whether for His glorious nature or for His works. In verse 21, “or” suggests a distinction. Both “glorify” and “give thanks” show recognition of God as God (hos theon). The difference may be that here “glorify” looks at attributing Godhood to God, “thanks” at appreciating how God’s power and nature (v. 20) blesses people. Back in verse 8, Paul thanks God, but specifies the blessing that elicits this (cf. 2 Cor. 1:11). He may simply leave the reason to be assumed in verse 21; God’s works of power and His nature give life itself, food, health, sunshine, winds, materials for human good, and so on.

Paul fills the picture out. Those who did not look to God in worship looked another way, a way of empty speculations, darkness, foolishness, lusts, and so on. God on His part “gave them over” as Paul says three times (24, 26, 28), to impurity, degrading passions, and a depraved mind. They became filled with sins, which Paul lists in a catalog of corruption, twenty-one terms (29–31). They did not respond to God being worthy, and they themselves are unworthy before Him, rather “worthy of death” as the penalty of sin (32; 6:23).

It is in these verses that prayer is again mentioned.

The Respect for God’s Blessedness (25)

Having dwelt on what God has created, Paul now shows that sinners have turned from a respect for God to a receiving of “the lie” in His place. They exchanged the truth of God (His power and nature, and His revelation of this, 20) for “the lie,” but God as Creator has not changed but “is blessed forever.”

The Creatorship commending His blessedness. God is the Creator, His truth remains as in verse 20, and He endures, “blessed” for all eternity. The word for “blessed” is eulogetos, a verbal form of eulogeo, “to bless.” God is blessed in Himself, excellent, sufficient, worthy of all worship. In the New Testament the form eulogetos only refers to God. It appears in doxologies. Paul in the midst of his writing praises the blessed God (here; 9:5; 2 Cor. 1:3; 11:31; Eph. 1:3). Zacharias blessed the Lord God of Israel for He has provided redemption, raising up the Messiah as a Saviour (Luke 1:78–79). Peter, like Paul, has the tribute, “Blessed be the God and Father of our Lord Jesus Christ” (1 Pet. 1:3). In Mark 14:61, Jesus the Messiah is “the son of the Blessed One.”

Only God is Blessed in this sense as the very Source and Subject of blessedness those worshipping rightly recognize in Him. But He is also, in Scripture, the Sharer of blessing out of His bounty. He had spoken blessing on Abram and His descendants (Gen. 12:2; 22:17), made Mary blessed (Luke 1:42), and those who trust receive His conferral of blessing (Matt. 25:34; Eph. 1:3). As the sun shines and God the Creator lets men be sharers of this light and warmth, God is the spiritual Sun who shares grace and glory, all good things (Ps. 84:11).

Despite God’s glory, says Paul, men have rejected Him.

The changing that counters God. What Gentiles, even Jews, have done is “exchanged the truth of God for the lie.” They spurned the God they might have worshipped, instead preferring the perspective about the world and things, which is together the great lie. It is the lie because men seek sufficiency in creation rather than in the Creator, a complete turnabout from the truth. So they worship idols (23), and in this idolatry bodily pleasures, such as in homosexuality (27).

At the same time, those not giving worship to God have given devotion in ways Paul describes in two words. They “worshiped” and “served” the creature rather than the Creator. Paul does not select the usual New Testament word for worship, proskuneo, but sebazomai. The first is Matthew’s term for Satan’s bid to gain Jesus’ worship and Jesus’ reminder that worship belongs only to God (4:9–10). It also is word for true worship to God in John 4:10–24, but even for the Samaritans’ false worship (20a). Paul’s word in Romans 1 is never used definitely of true worship to God as the clearest possibility; Titius Justus in Acts 18:7 only refers to him being a worshiper of God, not that he is saved. Sebazomai is derived from sebo, “fear” or “worship,” as for Lydia before salvation as a worshiper of God (Acts 16:14). It refers to the Jews’ spurious worship (Mark 7:7) and the false worship to Diana (Acts 19:27). A related form, sebasma, deals with objects of false worship (Acts 17:23).

In the atmosphere at this point in Romans 1, the worship is worldly, focusing on what has been created, rather than rightly on God.

“Served” is from latreuo, always appearing for service in religious duties and relationships. It is often in genuine devotion to God as in service belonging only to Him (Matt. 4:10; Luke 4:8), of Jacob’s people serving God in Canaan (Acts 7:7) and sterling worship of Anna (Luke 2:37), the Philippians (3:3), believers in general (Heb. 12:23), and the saved after this life (Rev. 7:15; 22:3). Yet latreuo also occurs for serving idols (LXX, Ex. 20:5; 23:24; Acts 7:42, and in Rom. 1).

The two terms in Romans 1:25 reflect on the devotion of the unsaved directed in a bogus direction, that of “the lie.” Allegiance to idols, capable of myriad forms and twists, is not just a part of the lie, but is the lie, falseness in worship that is the antithesis of “the truth of God.” One is just as empty of true worship with one version of what is spurious as he would be devoting himself to every facet.

God’s Creatorship and blessedness commend worship to Him, though the changing to false worship by the unsaved denies God His due. What God is and has done lead to a call to give Him the true devotion. Paul’s reflection on God’s worthiness leads him to the call in one word, amen, “truly.” It is a formula with which a congregation utters its own worship, responding to praise liturgy just heard. For example, when David installed Asaph and his singers and they led in a long praise (1 Chr. 16:7–36), the crowd endorsed this as their own worship with an “Amen,” and “praised the Lord” (36c). The word expresses a fitting sentiment of agreeing with the words praising God, as in Romans itself (9:5; 11:3; 15:39; 16:27). It voices concord with hallowing God’s name (Matt. 6:13) and concurs with whatever true worship just expressed, as among the Christians at Corinth (1 Cor. 14:16) and inhabitants of heaven (Rev. 5:14).

In Romans 1, amen has direct relevance. Many have exchanged worship of God for devotion to things deserving no worship. Still, God is the excellent, worthy One, and worship rightly placed is due Him, “blessed eternally.” Paul’s heart leaps to manifest the appropriate amen, and at the same time models the response those at Rome ought to render. As Paul, they will be, in contrast to these who deny God, worshipers devoted to Him.

It is appropriate now to sum up principles for prayer from the passage. First, true prayer, as in glorifying and thanking God, here is the crux in living for Him, just as failure in these is the opposite pattern of life. When people do not walk with God, the issue is not first that they are not pure, or loving, or joyful, or at peace, but that they are wrong at the fountainhead. They do not render glory to God, and this issues in a stream of futile thinking, darkened existence, foolishness, lusts, and so on. When hearts recognize and appreciate God for Who He is, out of this worship everything else in life can be an expression of that worship.

Second, God permits people to make their own choice as to their object they honor rather than Him in prayer. But He must give them over to things that go with the choice they make (23–25). Third, back behind prayer that worships God is a commitment to the truth of God, in this context His eternal power and nature as God. In a wider sense, and in harmony with this is a devotion to all of His counsel, the Word of His grace which helps them walk more fully in Him (Acts 20:27, 32).

Fourth, it is important to acknowledge God for the glory that is His, and with this express appreciation in heartfelt thanks.

Fifth, it clears the air for prayer if we take stock of our own past worship and service, and be sure our devotion from here on exalts God in every way. Many who come out of pagan emptiness as in verse 25, and even Christians who detect “dead wood” in their allegiance can benefit from a breath of God’s alpine air.

Romans 3:4

Accounting God as Right

Paul is showing that every person on earth is in sin and needs to be justified (1:17–3:31). His reasoning is working toward the points that all the world is accountable before God and justification is only through faith in Christ (3:19–24). He shows the Jews’ condemnation and need (2:17–3:8) within this flow of thought. He draws Psalm 51:4 into 3:4, a part of David’s prayer in confession to God in that psalm. But it fits into Paul’s stream of reasoning about the Jews.

His Privileges (2:17–20)

Any Jew relying on the Law, boasting in this privilege and contact, can assume a smug but wrong confidence that all is well.

His Perversions (2:21–24)

Paul picks up the misplaced boasting of verse 17. A Jew who sees himself as a guide to teach others needs to be sure he himself is right with God. In teaching against adultery, or idolatry, one may be guilty personally. God’s name is a scandal among Gentiles due to Jewish breaking of the Law.

His Position (2:25–29)

God’s counsel on how a Jew should evaluate himself here contrasts with the estimate some Jews drew of themselves in 2:1–4. Romans 2 opens and closes with a sharp contrast between one’s congratulation of himself and reality before God.

The point in these verses is that a Jew (17) must have more than a physical circumcision; it is crucial to have a circumcision of the heart, which God looked for even in Old Testament times (Deut. 10:16; Jer. 4:4; 9:25–26). A Gentile may have circumcision of the heart, a spiritual genuineness of faith in God, even though he does not have bodily circumcision. If so he meets with God’s approval when a Jew with only circumcision on his body does not. And a Jew is not in God’s appraisal automatically a Jew spiritually (justified before God). If without circumcision of the heart in faith to God, he is without that which God will praise as valid circumcision finally (29).

His Problems (3:1–8)

Prayer is soon in Paul’s reasoning. It is in the midst of objections with which a Jew can resist Paul’s reasoning. Anticipating these, Paul answers each.

(1) Advantage (1–2). How can Paul’s gospel be right when his thought leaves no special advantage for the Jew but levels him with the Gentile? Paul shows that he does hold an advantage for a Jew, the revelation from God that he has received, if he will use it rightly. The tragedy is that many Jews have not responded to God in genuine faith, laying hold of great privileges in having God’s Word (cf. also 9:4–5).

(2) Annulment (3–4). Here is where prayer enters the picture. A Jew could seek to discredit Paul’s logic by asking “What if some did not believe (2:25)? Will this nullify God’s faithfulness to His covenant? The word “some” (tines) acknowledges that other Jews had God’s oracles and did believe . Paul’s concept agrees with 11:17, some of the branches were broken off, not all (cf. 11:25, “in part”). Unbelief of some will not nullify God’s faithfulness to His promise; He will fulfill what He said, and those who believe will enjoy the blessing.

Let God be found true, Paul reasons, though every man be discovered to be a liar (cf. Ps. 116:11). With God, the case will be as written in Psalm 51:4. Paul quotes from David’s prayer acknowledging his guilt and seeking merciful pardon. David did not resist coming to God to seek reality, but confessed candidly, that God might be justified [by men] in His words, and might prevail when judged [by men]. The Hebrew in Psalm 51 used the active idea, the Greek LXX translated it into the passive. Like two sides of a coin, the two are parts of a harmony: God speaks justly about man’s guilt, man who comes into line with God’s attitude justifies Him; God judges man in reality, man who confesses sin agrees with this in his judgment of things.

Paul’s purpose appears to be to illustrate by an Old Testament passage from oracles God gave the Jews (v. 2) that David, a leading Jewish hero (as 4:6–8), acknowledged God to be true about his guilt and himself sinful, needing pardon. Citing words of a prayer gives readers guidance to reckon themselves candidates for reality with God, too.

After bringing in part of a prayer to God, Paul continues logically.

(3) Accountability (5–8). Some will draw a false inference from Paul’s teaching and distort it. If our unrighteousness does God a service by putting Him in a better light by contrast, would He not be unrighteous to inflict wrath on us? Paul’s “us” puts himself among the guilty, just as David had been. The answer is “May it never be!” If any objecting to this logic should have a valid point, how would God judge the world? Paul does not prove that God will judge, for his readers hold this judgment as an axiom. The logic behind the objection (v. 5) would lead to two absurdities: the impossibility of God judging man a sinner (7), and licentiousness of life, for doing evil would meet with no accountability, and encourage sinning more freely (8).

Paul goes right on to conclude that the whole world is accountable and will be judged (9–20). Being declared righteous before God is possible only through faith in Christ (21–31).

It is time to review principles the passage provides for prayer. First, it is good, as Paul shows, to be schooled on prayer and the matters it relates to by letting others’ biblical prayers tutor us. David’s prayer does do this, in principle, whether relating to a believer’s need for pardon, or an unsaved person’s need to begin with forgiveness. Second, come to God submitting to His appraisal of what we need, not self-righteously denying sin about which He seeks to convict. God is right; we may be holding out when we should admit guilt. How often people uphold their own supposed righteousness and are not open to receive righteousness from God in Christ (cf. Rom. 10:1–4).

Romans 5:1–11

Exulting in the Assets of Justification

A threefold exulting (vv. 2, 3, 11) reflects the victorious joy and confidence believers can have in benefits from being justified. The celebrating is probably wider than exulting in prayer, but a very great part of it would be a natural jubilation flowing out in prayer. In meditation of spirit, outlook and prayer, whether silently or audibly, such exulting is spontaneous as a result of being in harmony with God.

Paul moves in three steps, and “we exult” occurs in all three.

The Capsule of the Blessings (1–2)

Paul emphasizes three blessings: peace with God, access before Him, and rejoicing in the hope He has given.

Peace (1). Having been declared righteous by God, we as believers are having ongoing peace with God. This is through our Lord Jesus Christ, for, as Paul says in another letter, Christ is our peace, He established peace by the work of the cross, and He proclaimed peace (Eph. 2:14–16).

The peace meant here is “with God,” in being free of sin’s guilt through the blood of the cross (Col. 1:20) and in being declared righteous on the basis of Christ’s death for us. Christians also can experience the “peace of God” (Phil. 4:7), that is “of Christ” (Col. 3:15) in practical ways, a sweet composure or tranquility, springing from a confidence in prayer that Christ’s resources are adequate (Phil. 4:6).

An introduction, or access (2a). Paul selects the word prosagogen, graphic to picture the believers’ going before the presence of God. They have an introduction, an admittance, an access as those gaining an interview before the very throne of a king. This entrance is by faith, and it is into the realm of grace. The grace is the generous favor God has given, in which “we” as believers “have taken a stand.” The perfect tense for “stand” means, literally, “have assumed a stand in the past, and still stand.”

Such access face-to-face (pros) with or toward God is the answer to our former alienation, for, though enemies then, we were reconciled to God (10). Amity with Him has replaced enmity or hostility; we are friends now, not fiends due to sin that separated us. Our welcome into the presence of God is an ideal opportunity for prayer, and Paul includes that in his next thought.

Exulting before Him (2b). The sequence is, “having been justified . . . we are having peace with God . . . we have obtained our introduction [access] in to this grace . . . and we exult in hope of the glory that God will confer on us” (cf. 8:30). Paul infuses into the passage the Christians’ joyous confidence, and repeats it two more times in verses 3 and 11. The triumphant celebration is in hope of receiving the future glory (cf. 8:30; 2 Cor. 4:17) in verse 2; it also makes a difference even in present afflictions (v. 3); and it is in God (11).

The verb for “exult” is kauchaomai, which is present tense indicative in verses 2 and 3 (“we go on exulting”) and present tense participle in verse 11 (“we are those who go on exulting”). The verb means “to boast, glory, exult.” In other passages it refers to a glorying in various relations. It can be a boasting in God’s Law which may be pleasing to Him, or may not be an utterance of the genuinely saved (Rom. 2:17, 23). The word also appears for a proud boasting in oneself as sufficient (1 Cor. 4:7), or in circumcision (Gal. 6:13). But the term can denote a glorying in the Lord, not in man (1 Cor. 1:31b; 2 Cor. 10:17b; cf. Jer. 9:23–24). Glorying can be in Christ (Phil. 3:3), and in a believer’s weaknesses in that the godly heart sees these pointing to trust in God’s grace as sufficient (2 Cor. 12:9).

Bounties of justification prompt the exulting in Romans 5:2, 11. And exulting in verse 3 is a vital response to benefits in the same redemptive unity, as we shall see. In verse 2, the exulting is in the sphere of hope, a life-changing expectation permeated by God’s assuring certainties that He will bring salvation to its fulfillment (cf. v. 10). Paul says that the hope is “of the glory of God” when God will give believers a glorified estate conformed to His glory in the image of His Son (8:29–30; 1 Cor. 15:50–54; 1 John 3:2).

Exulting in hope, in trials, and in God can occur in various ways in the saved—in quiet meditation, conversation with other believers, witnessing to the unsaved, preaching, phoning, writing, sharing a testimony in church, and in prayer. Paul in essence exults in God in Romans 1:25, 6:17, 7:25, 9:5, 11:33–36, and 16:27. He also contemplates others in effect celebrating God (15:6, 9–11).

This capsule of blessings in 5:1–2 very naturally leads Paul’s thought into sobering matters of daily difficulty that might be thought to disrupt the way to future glory.

The Consequences of Tribulation (3–5a)

He has not become a ivory tower idealist with a faraway glint in his eyes. The prospect was sure, but the path in going there is one of afflictions. A believer, he says, need not regard these as a necessary evil, drudge, loss, or hindrance to the surge to glory. Rather, tribulations do not destroy but develop faith (3–4). God can use them quite positively to the hope in which believers exult!

The process works like this. Not only do we have the benefits of peace, access, and exulting, but we also exult in our tribulations, counting them not as against us but as assisting us. Tribulation met in the grace of verse 2 and the power the Spirit gives (cf. 8:1–17) toughens spiritual “muscles” so as to develop a perseverance in faith. In turn qualities woven into perseverance become character refined by testing (cf. 1 Pet. 1:6–9). This developed character contributes to firmer hope. As Paul says elsewhere, believers see as they keep looking at eternal realities that the weight of trials is working a far more exceeding and eternal weight of glory (2 Cor. 4:17). In Romans 8:18–25 believers develop on the prospect that their bodies will be redeemed and they will realize their inheritance in future glory.

Such mounting hope as this delivers no letdown (5a). Paul goes on to explain why the exulting in hope, partly in prayer, is well placed in verities that are safe.

The Comparison of God’s Love (5b–11)

Two comparisons from God’s love offer potent assurance that the believers’ justification and its benefits lead on without fail all the way.

His love compared with human love (5b–8). One reason that the exulting in hope as in prayer cannot end in disappointment is that God’s love has been poured out in their hearts through the Holy Spirit. The Spirit attracts their attention to what God’s love has already done in love. When they were unable to help themselves and, ungodly, Christ died for them (6). God displayed His love in Christ dying for sinners enemies, so much better than when a human dares to die in place of a good person .

The second comparison builds to register an even greater impact.

His past love compared with His prospective love (9–11). Since God declared people righteous by Christ’s blood (cf. 8, 10), a work already done, much more shall they yet be saved from God’s wrath through Him. If God reconciled (brought people from enmity to amity through His Son’s death, what He is yet to do for them as friends follows as much more to be expected. Believers “shall be saved in [or “by”] His life.”

The point is not that Christ’s death only reconciled but did not save, as if the saving is all future (as here), dependent only on Christ’s life. Scripture dates salvation even from the past time when faith was placed in God through Christ (Rom. 5:19; 8:24; Eph. 2:8; 2 Tim. 1:9; Titus 3:5). Salvation is also a present process (Acts 2:47; 1 Cor. 1:18), and a prospective reality in its greater consummating deliverance (1 Cor. 3:15; 1 Thess. 5:9). Those who believe are immediately free from the penalty of sin (Rom. 6:23), can experience deliverance from its power now (6:1–8:17), and are yet to receive a new body free from the presence of sin (8:18–25; Phil. 3:21).

Romans 5:10 is no denial that salvation is in Christ’s death as if it is only in His life, for both His death and life assure it. So what He does in His life is not a correction of a deficiency in the death or a conferral of salvation the death did not already guarantee. It is a carrying on of the same salvation that was and is certain by Christ’s death and the recipients’ faith, yet is even a further guarantee. For God’s redemptive plan is a united effort, though with component aspects. Each fully certifies it and all coordinate together in the one salvation (Rom. 8:28–30).

Believers can exult, in prayer and other ways, that their salvation has a guarantee in several features of God’s Word and work, all harmonious. Salvation is sure by God’s eternal purpose and choice (Rom. 8:29–31); Christ’s death as the basis, in His blood (Rom. 5:9; Col. 1:20); His promise of eternal life when recipients believe (John 3:16, 36; 6:37–40); Christ’s resurrection as authenticating His ability to justify (Rom. 4:25); God’s keeping power and love (John 10:28–29; Rom. 8:35–39); the Spirit’s sealing as a pledge (Eph. 1:13–14); Christ’s advocacy as a “Defense Attorney” winning His case against all charges (Rom. 8:33–34; 1 John 2:2); and as a part of Christ’s advocacy, His intercession even in prayer (Luke 22:31–32; Rom. 8:34; Heb. 7:25).

So the guarantee of Romans 5:10 is in harmony with all of these sureties. If God reconciled us by His Son’s death when we were enemies, how much more can we be encouraged by being “in” Christ’s life (eternal life). If we have confidence in God sweeping away the great barrier between Himself and us, justifying us by Christ’s blood, we can be even more confident that we are safe from wrath through Him who did this. Of course, Christ as a Person would defend us as He pleads His blood, but the greater solace is that He is there, living, as our Defender (cf. Heb. 7:25; 9:24).

The final reference that has considerable relevance to prayer is in verse 11. It is Paul’s third “we exult.” Believers exult in hope (2), even in tribulations which do not destroy but develop hope (3), and in God through Christ. It is fitting at this point to mention that jubilation is in God, for the passage is filled with Him. We have peace with Him (1), our hope is fixed on glory He will give (2), His love is poured on us (5), His Son died to give us hope (6–7), His love was invested in His Son’s death (8), He has cleared us from wrath (9), and we shall be saved in the life of His Son (10). So, “not only this” work of God in the past and in the future encourages us, but right in the present we also exult (glory) in the assuring lot that is ours.

Principles strategic in prayer urge God’s people along the path toward glory. First, let us ever keep fresh as morning dew in prayer the wonder of having been justified. The joy should never grow old or stale. Second, we can often savor in prayerful gratitude the peace God has given. He has brought us from being His enemies to being His friends, and has given us an audience in His throne room as often as we will meet with Him. Third, a large part of our exuberance responding to what God has done can be in prayer reflecting our hope of eternal glory. Of course, Christ in us is the hope of glory, the surety and savor of that glory (Col. 1:27). Confidence in such a hope may be an impetus, a freshener, and a fragrance in our exulting, in prayer as well as in other expressions of it.

Fourth, a sweet meditation on benefits we have through God declaring us righteous can transform our glumness in trials to gladness. It is not the difficulties trials can harshly lay upon us that stir the joy, but the development Christ can work in us as we are trading a path to glory. We need not take a trial as a menace but see it as a minister by which God can perfect us for His glory and our good (the benefits of 5:3–5).

Fifth, a strong and vital absorption of God’s Word can be a catalyst to our exulting in God through Christ. We have much to rejoice about, whether for blessings God already has effected (1–2a), or present ones His trials are shaping for us (3–5), or certainty of reaching the glory for which we long. Sixth, in prayer and in other expressions of an exultant spirit, we can be positive testimonies of what the justifying, sustaining God can do. We need not be halfhearted as if His accomplishments for us mean little, but can be wholehearted because they mean more than any joy we have. Why not live as if what is true is true —by faith as good receivers (17)?

Romans 6:17a

Thanks for God Bringing Obedience

Paul lives in such an atmosphere of prayer that even as he writes his heart flies to God in spontaneous gratitude. For such prompting in the very process of his work, cf. on 5:2. His thanksgiving fits within his emphasis on sanctification, the impartation of righteousness in 6:1–8:39. Even more particularly it is while he is describing the believer’s vital identification (6:1–7:25). One other prayer occurs in this section (7:25), again an outburst of appreciation.

As to the vital identification, Paul reasons the following.

The Reality of It (6:1–10)

In a nutshell, the point is that when Christ died and arose from the dead, God views each believer as having died and risen in Him (4–5). The privilege issuing from this is that those who died to sin need no longer live in sin (2). For Christians this is, while not absolutely an impossibility in practice, a moral incongruity, inadmissible and inconsistent. Linked with the death is the raising to walk in newness of life (4), a new life which Paul’s explanation later will more fully explain. The Holy Spirit within believers imparts the power to walk in a godly victory over sin (8:1–17).

Peter makes the same essential point about a new life accruing from death with Christ (1 Pet. 4:1–14).

The Response to It (6:11–14)

The exhortation (11–13). Paul has put a lot of focus on believers’ response even in 1–10, in their knowing their relation to Christ’s death and resurrection (3, 6, 9). Now he follows up by two steps of deliberate faith joined with what they rightly know.

(1) Reckon. Believers are to “reckon” or “consider” (logizo) themselves to be what God says in 1–10 they are, “dead to sin, but alive to God in Christ Jesus.” The term was used in keeping books, as in business, putting into the ledger what corresponded with fact, counting on it. God says that those who received God’s justification have died and risen with Christ, so in faith they are to act on it being so. It is as if the volume recounting sin in the life has now a finished, closed record. They have risen to “walk in newness of life,” so a new spiritual volume is now pertinent, and they are making entries in it.

Counting what is true as true does not make it so; what already is a fact, true by death and resurrection as God views things, is treated as being so. When an issue of sin confronts the believers, they are to count themselves as having finished with sin, no longer slaves to yield to its desires (6). Now they are available to the new life, to do God’s will.

(2) Present bodily members (13). As Paul will repeat in 12:1 using the same word, paristemi, “to yield, hand over, make available.” As 12:1 summons believers to present their bodies to God, verse 13 here pertains to bodily members too. Before having died and risen with Christ, a believer’s body was “the body characterized by sin” (6). Now, in newness of life, believers are not to go on presenting their bodily members to sin as implements that unrighteousness utilizes. But, in strong contrast, they are to present themselves to God as alive from the dead, their members as instruments that righteousness rules, available to God.

Paul’s encouragement follows, as he explains how this can be successful.

The explanation (14). Believers can obey this call to godliness because God provides the resource to win. For sin shall not hold thraldom over God’s people, and the explanation why it shall not is simple. It is “because you are not under law, but under grace.” The point is that “under law” puts the emphasis on demands, but offers no dynamic in itself to meet the standards. On the other hand, to be “under grace” is to be as under a great magnet which lifts believers to meet God’s will. An analogy is a magnet lifting particles of steel out of the dust; these are helped to cling to the magnet, not stay in the dust.

Grace from God was not only a gift in justification (5:15) but continues to be a gift helping the justified reign in life through the supply Jesus Christ provides (17, 21). For Jesus Christ our Lord sets the believer free from “the body of this death,” the physical body, insofar as it used to be characterized by sin (6:6), with sin’s death quality as the antithesis to a quality of life and peace (8:6). In the latter is God’s life by the Spirit, emerging in “the fruit of the Spirit” (Gal. 5:22–23).

Believers used to sin because they had no power from God; now they have His power and do not need to let sin reign in them (6:12). Sin shall not be a master reigning, rather life can be as Paul says, “to me to live is Christ” (Phil. 1:21), and “Christ lives in me” (Gal. 2:20).

Now Paul is nearing his prayer. He uses two relationships well known to life that are illustrations of living the life in victory.

The Relationships that Illustrate It (6:15–7:6)

First is the picture of slavery (6:15–23), second is that of marriage (7:1–6).

Slavery. Paul shows that an objection, though cogent, is answered in his gospel. Some can reason that all the focus on being under grace just encourages people to use a free ride as license to indulge sin. Paul strongly protests, “May it never be!” He has similarly written in verses 1–2 against the logic of continuing in sin so that God is given more occasion to show grace.

In slavery, those who hand themselves over to a master to obey him make themselves his slaves. But Paul really is picturing spiritual matters, so he transitions quickly into slavery to sin that produces death (6:6; 7:24b; 8:6a). The desired slavery, to use the same figure, is to Christ the new Master. Obeying Him results in righteousness. As Jesus phrased the same essential thing in John 15:4–5, 8, the righteous life is “fruit.” Paul uses the same analogy here in verse 22 (“you derive your benefit,” lit., “fruit”) and in some other places (Gal. 5:22; Phil. 1:11; Col. 1:10).

This flow of thought brings Paul to an outbreak of prayer. It is in the aspect of thanksgiving (17a). He does not thank God that the recipients at Rome have sinned, but that though they had been in bondage to sin they became obedient to Him. He does not even give credit to the Christians, but all the thanks to God. He surely is recognizing that the turn to obedience had its explanation in God drawing them (John 6:44), justifying them (Rom. 5:1), giving them peace and access (5:1–2), and supplying grace that has sponsored the reign of righteousness, no longer that of sin (5:17, 21). Here, immediately, Paul credits God this way: those at Rome have been freed from sin [passive, by God], and have been made slaves [passive, by God, to Himself] characterized by righteousness” (6:17). The second statement is in a form that can be the middle voice idea, “became slaves” [for your own good, or with your own new interest in view], this by God’s gracious inclining. But it seems more natural to see it as passive, as is the first statement in the same thought.

Imagery of slavery serves Paul further. As the believers at the imperial city in their unsaved days “presented” (same word as vv. 13, 16) their bodily members as slaves to sin that led on to more sin, now a new life is called for. Paul switches from the simple indication of the past presenting to a command as relevant from now on. Now, he says, “present your members as slaves to righteousness with relation to a life set apart, to God that is. He uses the word for sanctification, or holiness, as in verse 22.

Lifting his heart to God in thanks in verse 17a, Paul could very well follow the same attitude in verse 22. He is reflecting on the same obedience as in the prayer. Now, he writes, “having been set free [passive, by God] from sin and having been enslaved [by God, to Himself in the slavery that is true freedom] . . . you are having [present tense] your fruit, with relation to sanctification, and the final outcome [or goal], eternal life.”

He means simply that God the new Master enables Christians as in verse 14 to have the produce that fits with being set apart to His will. In contrast to verse 19, this is purity in place of impurity, and fulfilling the law [will] of God rather than being lawless. Fulfilling God’s law is, at its heart, walking in love (13:8), a fruit the Holy Spirit works in the life (Gal. 5:22).

Paul’s second relationship to illustrate the turn to godliness is from marriage (7:1–6). The unsaved are, as it were, married to the Law, which for Jews would be the Mosaic Law and for Gentiles the law of “oughtness” within (2:14–15). The same principle is true in governmental law. In any case, the one married to a husband is free from the law the husband can exercise when the husband has died. Paul’s point is that the one who believes in Christ has been set free from the old relationship as in 6:1–19, to the Law viewed as the old husband. Now they are married to God as the new master as in 6:18, 22, here Christ as the new Husband (7:4). The new union makes possible bearing fruit for God as in 6:22, by grace that lifts as in 6:14 (cf. Isa. 40:29–31).

Again, as Paul exemplifies in 6:17a, thanksgiving would be very apropos. Paul shows this again when he is speaking of the same transfer into a new life in 7:25a.

Guidelines that can be strategic in prayer surface here.

First, a life saturated with God’s Word and what is urgent on His heart quite spontaneously infuses thanksgiving in its service to Him. Gratitude leaps forth in a spiritually natural flow as Paul experiences, even when busily at work, what he beckons others to do, “Pray without ceasing” (1 Thess. 5:17f.). (For more on thanks in the midst of other matters, cf. on Rom. 7:25.)

Second, gratitude running over from heart to lips and to the thought committed to writing is intertwined with vital spiritual changes God is working. What a contrast to prayer meetings virtually or totally preoccupied with temporal needs, incessantly dwelling just on these. They are important, and we can plead for them as well as for the more urgent matter that God will bring people to be saved and to walk in His will. But it is imbalanced when temporal burdens become the entire atmosphere, horizon, and content of prayers. Even greater spiritual needs can be dully ignored or tacked on in a hurried, incidental fashion. If so, the be-all, end-all of existence can narrow only to getting help for a son’s big toe, a sister’s hip pains, an aunt’s fitting for new glasses, and others.

Third, it can be uplifting to others to tell them frankly of thanksgiving for what God is doing in them. This can be done humbly in a pure motive set on giving God the glory. One can guard against this, selfishly angling to win spiritual applause for praying.

Romans 7:25

Thanks for God’s Freeing Grace

As Paul emphasizes believers’ vital identification with Christ, he explains the role of the law and also sin as these relate to defeat and victory (7:7–25). He will burst out in prayer again (25a), but he moves up to this with careful reasoning.

Paul has just written that believers are no longer “under law” (6:14) and that God transferred them from the law as a master and an old “husband” to Christ as their new Master and Husband. In the new relationship they are to bring forth fruit relating to sanctification (6:22; 7:4). Some can draw from this the erroneous notion that the law then must be bad, to be blamed as the culprit causing sin. Paul is reasoning that this is not the case as his thought flows on to his prayer to God.

His Alarming Discovery (7–23)

Paul shares what he has learned both as an unsaved person, and after becoming saved.

Before being saved (7–13). The truth is, he says, that the law is not the villain. It simply pinpoints sin, provides a clear-cut backdrop against which sin in its real nature as sin is stark and obvious. The sin within people is really to blame, and with it the sinner who yields to its manipulations (cf. 6:6; 7:24). The Law of God is a reflection of Him, so its commandment is “holy, righteous, and good” (12). It shows sin plainly for what it is (13), but the Law is itself “spiritual” as God its author is, while Paul, as any other human except Jesus Christ, is “of flesh, sold into bondage to sin” (14).

After being saved (14–23). Paul uses a pattern of Greek aorist tenses referring to his experience in the past in verses 7–13. From verse 14 on he switches to a pattern of present tenses, updating his experience from his past unsaved history to his current experience as a believer. His joyful concurrence with God’s Law within (22), like that of the godly Old Testament believer who loves this Law (Ps. 19:7–10; 119:97, 127), also is an attitude of genuine faith. By contrast, the unsaved, being “in the flesh” only, not being related to the Spirit at all, “are not able to please God” (Rom. 8:8).

Now as a believer in Christ, Paul still has a problem with sin. Becoming a Christian has not changed physical matters such as his stature, the shape of his nose, and his hair. Similarly it has not changed him drastically from having a sin principle within to being totally without sin. In contrast to the sterling, spiritual nature of God’s Law articulating God’s will, he himself is, candidly, “of flesh,” meant probably as denoting the weak propensity of what he is as a man only in his own resources. He is this, “having been sold [in Adam’s sin, 5:12ff., imputed and also inherited, cf. Ps. 51:4] into bondage to sin.”

Paul quickly explains further how he experiences in the present the results of that selling into bondage. He describes a struggle, even as a believer, in which the principle of sin is an instigator of sin that he still at times commits, and the law (principle) of his mind as a believer which concurs with God’s will (22; cf. 23). He is capable of sin, yet as he relies on the Spirit’s power he need not sin (8:10–14), for he can fulfill God’s Law. But the struggle wages in his life.

In Galatians, Paul appears to see the same two possibilities (5:16–17). Believers can walk according to the Spirit, by His values and power for victory, and produce fruit of the Spirit (22–23), as in Romans (6:22; 7:4; 8:6). They also are still capable of sinning (Rom. 7:15–23), and the exhortation to walk in victory over sin is relevant (Gal. 5:16). This does not mean that the saved are exclusively given to a pattern of sinning, for fruit of the Spirit is possible in them and is part of their practice. However, the unsaved habitually practice only “the works of the flesh” (Rom. 8:7), and if they remain unsaved will not inherit the kingdom of God (Gal. 5:21).

His Ardent Desire (24)

Paul confesses “wretched man that I am!” His exclamation issues from what he has just described of his potential to sin and actual practice when the sin principle gains expression. Insofar as he lives by his own resources in facets of not relying on the Lord, he is quite the opposite of the spiritual value system in the Law (v. 14). He still has the same physical body that in unsaved days was characterized by sin (6:6) and showed slavery to sin (17a). As in his present tenses (14–24a, 25b), he sees his body as “the body in which this death is at work” as when unsaved (7:5, 10), the death quality of not pleasing God (8:6, 8). When any of the saved commit sin and confess it seeking forgiveness and cleansing (1 John 1:9), they admit the reality that sin still spreads its death effect in them.

Paul cries out in his agony, “Who will set me free . . . ?” and defines his freedom as from the body in which the death quality is at work. His question, relevant to himself first, also has force for others to apply (cf. 7:7). The “will” looks to a freedom that is future to the moment in which he writes, anticipating freedom in the perfect, final sense of 8:23, but by the same principle freedom in a partial, present measure (6:14; 8:4, 6b, 10b, 13b).

His Amazing Deliverance (25)

Prayer erupts in his “Thanks be to God through Jesus Christ our Lord!” It is his response to the One who sets him free from sin and enables him in the measure in which victory is his in fruit (6:22; 7:4; 8:2, 14).

Such gratitude can sound very familiar to those who have some familiarity with the Psalms. A cry to God to deliver is frequent (25:20, 22; 28:9), as are utterances of thanksgiving for His deliverance (30:10–12; 31:21; 33:21). In fact, the Psalms are saturated with such cries. And God is always the One who sets free from whatever threatens.

The word for “thanks” is charis, which has various shades of meaning in the New Testament. It is “gracious winsomeness” (Col. 4:6), “favor” in goodwill out of God’s sheer generosity (Acts 15:11; Titus 2:11), “credit” in being acknowledged, an idea suggesting “reward” (Luke 6:32), a “store, supply” of grace as to sufficiency (Rom. 5:2; 1 Cor. 1:4; 2 Tim. 2:1), and “thanks” (Rom. 6:17; 7:25).

“Thanks” not only is the idea of the term in the two passages but in others (1 Cor. 15:57; 2 Cor. 2:14; 8:16; 9:15). A form of the word, chariti, also appears for some idea such as “in a thankful spirit” (Col. 3:16). In all the charis passages of “thanks,” Paul is expressing gratitude to God, as in Romans 7:25.

Some see the deliverance for which Paul thanks God as predominantly future, when the full “freedom of the glory of the children of God” is effected, at Christ’s expected coming (8:21). That is when believers have not only the “firstfruits” of the Spirit’s ministry guaranteeing the fullness to come, but the fullness itself (8:23). However the charis passages above can be dealt with to yield the conclusion a writer favors, it appears most reasonable to see both present and prospective deliverance kept in unity.

A survey of the passages clearly is reasonable this way. In Romans 6:17, the charis (thanks) is for those at Rome turning from sin to obey God. In 1 Corinthians 15:57 the force is just as much present as prospective, an open-ended reality, Christ already giving believers victory, but bound to give even greater victory when, as the context shows, to receive resurrection bodies as Christ has. In verse 58, the Christians’ labor for Christ is not in vain, which points on ultimately to a reckoning when all things receive their proper due, in reward (cf. 1 Cor. 3:8, 10–15; 4:5; 2 Cor. 5:10).

In 2 Corintians 2:14, gratitude is to God who “always leads us [present tense] in His triumph in Christ, and manifests [present tense] through us the sweet aroma of the knowledge of Him. . . .” However, as in 1 Corintians 15, the more ultimate scene is also in the thought. For Paul, using the picture of a Roman triumphal procession with Roman soldiers and also captured enemies, describes the fragrance, like that of the gospel, having a twofold effect. In the nostrils of the enemies, parade incense is an aroma from [present] death without Christ, (Eph. 2:1) to [ultimate] death in punishment (Rev. 20:11–15). But to believers, the gospel is from life [already possessed in Christ, cf. John 5:24] to ultimate life (Matt. 25:46; Rom. 6:22).

Paul’s giving of thanks in 2 Corintians 8:16 is for God putting earnestness in Titus, and in 9:15 for God giving the inexpressible gift, Christ. Certainly the present reality is obvious in these, and the gift is an eternal one, obviously having an eschatological reach as well.

The thanks as charis in Romans 7:25 represents a word different from the more frequent term eucharisteo, “to give thanks.” Gratitude in prayer has a varied vocabulary. Paul’s expresses his thanks with this latter word even in Romans (1:8; 1:4), the lack of pagans’ thanks (1:21), and any believers’ thanks (14:6 twice). Eucharisteo appears elsewhere in Paul (1 Cor. 10:30; 11:24; 14:17; 2 Cor. 1:11; Eph. 1:16; 5:20; Col. 1:3; etc.). The word also appears in the noun form, eucharistia, “thanks” (1 Cor. 14:16; 2 Cor. 4:15; Eph. 5:4; 1 Thess. 3:9; Rev. 4:9).

Still a different word for thanking God in prayer is homologeo, “to agree, confess, acknowledge.” It occurs for confessing sin (1 John 1:9), but also for the lips acknowledging God in thanks/praise, agreeing that He is worthy (Heb. 13:15).

When Paul expresses thanks in Romans 7:25, he directs it “to God,” the Father. God is the One Old Testament saints often expect to deliver them, as by His strength and power (Ps. 68:35). Paul thanks God as in all the other verses where he uses the word charis for gratitude. Yet He sees Father and Christ as cooperating in their work, as the Old Testament as well reflects (Ps. 2; 110:1; Dan. 7:13–14). His thanks is “through Jesus Christ our Lord!” The Father ministers deliverance through Christ, and also through the Holy Spirit (Rom. 8:3–4).

The mediator of the freedom Paul celebrates in prayer he honors by a full designation. He is the deliverer true to every part of His name. He is “Jesus,” which means “Deliverer, Saviour” (Matt. 1:21). He is “Christ” or “Messiah,” meaning “the Anointed One,” viewed as the One who delivers. In this role Zacharias describes Him (Luke 1:68–75), as do the two disciples who speak with Jesus on the road to Emmaus (Luke 24:21). Also “Lord,” He as any member of the Godhead is the “Lord” the Psalmist prayed would deliver him (34:6, 17–19, 22).

In prayer, Paul calls the One mediating the amazing deliverance “our Lord.” He claims Christ as “our Lord” about a dozen times in Romans, linking this with crucial realities. These are His resurrection (1:4; 4:24), peace due to being justified (5:1), reconciliation (5:11), eternal life (5:21; 6:23), deliverance (7:25), love that will never permit believers to be separated from Him (8:39), glorifying the Father (15:6), motivation to intercede in prayer (15:30), trouble-makers who are not slaves to Christ but to their appetites (16:18), and His grace that prayer pleads on others (16:20).

Once Paul articulates his thanksgiving for deliverance, then, before going on, he sums up verses 7ff. With his mind as a believer in the newness of the Spirit (7:6) he serves the Law of God in a new servanthood. In this life he also knows a measure of struggle, his flesh to some degree serving the principle of sin still at work in him. His logic in 8:1–2 will move forward on the deliverance now he is in Christ (7:6, 25a), adding to what he says earlier (6:1–7:6).

The spirit of thanks offers principles that can stoke our own prayer fervency. First, a possibility for Christians that plants its victory flag above any measure in which they feel defeat is prayer that thanks God for deliverance. Second, the vision behind the shout of gratitude stretches on beyond even the present life to the fullest freedom yet ahead (“will set me free,” cf. 8:21). We may through lack of depending on God lose some battles now, but we will win the war.

Third, the gratitude here can be in light of a large measure of victory now. Even mature, godly Christians admit to a spiritual battle against forces within and without, God’s will versus sinful will. Yet much deliverance is a realistic part of the picture, with its fruit as in 6:22 and 7:6. Paul is at the plateau of his maturity, having been a growing believer for about ca. 12–15 years when he writes the epistle ca. A.D. 57. Yet he changes from the past tenses of 7:7–13 to the present tenses in 14ff., most naturally to describe forces in his experience at the time. His frank, honest portrayal of proneness to sin shows what he is ever capable of and does slip into when reverting to his own resources. Yet Romans 6:1–7:6 and Chapter 8 supplements and balances the picture, showing the side of life that predominates. His present tenses contemplating victory reflect this in Chapter 6 (11, 13, 14b, 22b), Chapter 7 (6c, 22, 25b), Chapter 8 (4b, 6a, 10b, 13b, 14, 26, 37), Chapter 12 (2), Chapter 13 (7a, 8), and so on.

Fourth, the believer’s thanksgiving should give credit to the Father, Jesus Christ, and the Holy Spirit (cf. 8:5, 14, 26–27; 15:13). Woven into the gratitude should be a profound appreciation for the Word of God as well. It is the Law of God in which believers have joy (7:22), the treasure source showing “the will of God” which Christians are to prove as good, acceptable, and perfect (12:2).

Romans 8:26–27

The Spirit’s Help in Prayer to God

Chapter 8 advances with confidence on two bases given to believers. They have been justified, and despite a battle with sin, are even being sanctified under grace with a relationship that issues in fruit. There is no condemnation due to sin in either sense (8:1), for provisions of the gospel cover a declaration of righteousness and a dynamic for living righteousness.

Two passages in Romans 8 speak of prayer, the first of the Spirit’s intercession (26–27), and the other of Christ’s intercession (34). These are parts of a pattern emphasizing why believers can feel confident of triumph in Paul’s gospel. The apostle develops five realities in God’s plan that show this, and the prayer passages are vital in these.

Prayer occurs as the context develops in five steps.

God’s Power for Believers (1–17)

Being declared righteous as a free gift (5:1, 15–21) assures Christians of no condemnation for sin, all their lives. They do not even face condemnation in a practical sense though sin in some measure still disturbs them (7:14–23). The explanation (“For”) in 8:2 shows the reason. The principle of the Spirit of life has set believers free from the principle of sin and death. Paul goes on to contrast the difference in people. Those not justified who are “in the flesh” only (7:6; 8:8), do not have power, which makes them able to please God. But those “in the Spirit,” having the Spirit indwelling (8:9), are no longer obligated to sin (12). They may live according to the Spirit, who fulfills righteousness in them (4). They experience “life and peace” (6) as the Spirit gives power to their bodies to be bodies characterized by obedience, not by sin (6:6) and its death quality (7:24b).

God’s Prospect for Believers (18–25)

Sufferings beset God’s people in the present situation, but He gives them the hope that they will experience future glory (18, 21). Paul develops the prospect his thought has reached in verse 17, “we may also be glorified with Him.” Creation as a whole groans for and will be set free from futility that has resulted from sin in Genesis 3. Christians have the “firstfruits” of future fullness, namely the Spirit within. As firstfruits of crops in ancient Israel were presented as a token that God would give the full harvest, the Spirit is a pledge or guarantee that God will give fullness of glory. Then believers will know the full adoption privileges of being sons of God, and even the redemption of their bodies.

Not only do the justified have Spirit-given power to live free, in a manifest righteous way, and the Spirit as a pledge of future full freedom to glorify God. They also have the Spirit’s help in prayer.

God’s Praying for Believers (26–27)

“And in the same way” introduces the third phase of Paul’s reasoning in Chapter 8. As God has furnished power and the prospect, both assuring the justified of success, “in the same way” He gives help in prayer where they can feel so weak.

Paul says five things in the two verses about God’s provision.

The Assistant (26a). As the Spirit helps in two earlier ways in Chapter 8, He helps Christians’ weakness. Paul says “our weakness,” so the great apostle and writer of Romans, godly and mature, needs assistance in prayer as others do.

A very long word for “helps” here appears elsewhere only in Martha wanting her sister Mary to devote her help together with her (Luke 10:40). The word combines three terms in a compound, sun (“together with”), anti (“over against”) as one assumes a position distinct from another to do his part, and lambano (“to take”), receive one’s share to do.

The Spirit’s help is not together with a believer’s weakness in the sense of 50–50 teamwork or even 95–5. He does what we, due to weakness, are not able to do (Rom. 8:3; Phil. 2:12–13; cf. John 15:5). A. T. Robertson’s illustration in his Word Pictures of the New Testament does not reflect the real case. He has two men carrying a log, one at either end. It is more apt to depict a person confronted by different ways to go and being completely without knowledge of what leads where. A person discovers where he desires to go, sees him moving in the wrong way to get there, leads him to what he really is seeking, and even presents his wish to gain his acceptance there.

The admission. Help from the Spirit is in the praying believers’ weakness. For, this weakness, by Paul’s admission, is in this, believers do not know “what [ti] to pray” as “we should,” that is, what would be “according to [the will of] God” (v. 27). Paul does not say we do not know “how to pray,” for he does not use the word pos, “how.” His point is that believers can pray desiring God’s will, but in weakness they do not know what the Spirit’s perfect knowledge perceives is the best, God’s will. Paul faced this himself when he prayed to gain sufficiency, asking God to remove “a thorn in the flesh,” some problem or a person like a thorn thwarting him (2 Cor. 12:7–9). The form in which he prayed to get what he sought was not what God thought best. God gave him the essence, what he longed to have, but in a different form. God answered what he desired not by sufficiency in the problem removed but by sufficiency though the trial remained. The Spirit knew what was the will for Paul better than Paul in weakness knew.

Since the word for believers’ prayer is the general one proseuchomai, it embraces different aspects of approaching God. One is in making petitions for personal needs, as Paul’s above. Another is in intercessory pleadings; for example, we may earnestly pray in our weakness for God to use a believer in witnessing to a father in a home. Salvation of the father is the essence of the prayer. God answers by saving all the members of the family (cf. Acts 16), or does not save the father at that time. But a son listening from another room bows down before God, and the son later leads his father to Christ.

Confession is another aspect of prayer. A Christian examines his heart and in his weakness does not know precisely what to pray. Does he need to confess a sin against another believer, or was it sin? God knows his heart, the Spirit knows how to present his sensitive longing to be right with God, and all is well.

The advocacy (26c). In the phrasing, the emphasis is that “the Spirit Himself,” that is, “He, not someone else” is the advocate helping Christians. No help comes from angels, or humans, but does come from Him. That He makes intercession is not in conflict but coordination with Christ’s intercession (v. 34). The cooperation of Father, Son, and Spirit guarantees this.

The advocacy by the Spirit is introduced by “but” (alla), putting Him in strong contrast to believers who do not know what to pray as suits God’s will. He does know, and intercedes accordingly.

“Intercedes” is in the present tense, showing that the Spirit carries on this ministry for the saints continuously. The word is a compound, huperentugchano, which appears only here in the New Testament. Its meaning is “to plead, intercede on behalf of.” The basic word entugchano is the one in verse 27 as the Spirit goes on interceding (present tense) for God’s people. This shorter form meant “to meet with, as to communicate,” and came to be used for making petition or intercession in prayer. It is the term in Acts 25:24 for Jews appealing in a legal suit against Paul, and in Romans 11:2 for Elijah pleading with God against Israel. Paul uses it in Romans 8 not only of the Spirit interceding for believers, but of Christ making advocacy (34). The same word depicts Christ’s intercession later (Heb. 7:25).

It is in “groanings without words” that the Spirit assists God’s people as they pray. Stenagmois is the word in the LXX for distressed Israelites’ groanings to God for help (Ex. 2:24; Ps. 79:11). Romans 8 speaks of three groanings. Creation groans to be delivered from its futility (22, cf. 20a), Christians groan inwardly with longing for the fullness of redemption’s blessing yet to come (23), and the Spirit has groanings helping them in prayer.

The groanings of verse 26 are placed in the wording not in reference to believers but to the Spirit. He is the One said to intercede with groanings. It is true that Christians groan (23) and can even do so in prayer at times when they can only sigh their yearnings and have no words. However, the groanings “without words” (not “inexpressible”) are related only to the Spirit here, in His intercession .

So, what does intercession in groanings without words refer to? It does not naturally deal with praying in tongues for a number of reasons. Tongues have a focus on praise/thanks (1 Cor. 14:15–17), not intercession. Second, tongues involve words in a language, and the idea here is “without words.” Third, the Spirit’s prayer help meets a problem of all Christians, whereas only some speak in tongues or have the gift of tongues in New Testament passages. All of Romans 8 deals with blessing for all believers.

The reference also is not to times of only being able to sigh rather than say prayers, although believers do have such an experience. It is not probable that the focus would narrow only to this smaller part of prayer in a context that is referring to general blessing true for Christians at all times. It also does not appear likely that Paul, in his one reference to believers needing help in prayer, would limit mention of the Spirit’s help just to times of sighing. This would bypass the majority of prayers.

It is also not convincing that “without words” means that either believers or the Spirit would be unable to find words, that is, they are inexpressible. In the Bible’s many references to believers’ prayer burdens for which they need God’s help, the meaning is invariably asking in words. Believers at least know how to pray in words, even if they are a bit amiss at times (Matt. 7:7–11; 21:22, etc.). Romans 8:26 does not literally link believers with the term “without words,” but rather with the Spirit. And the Spirit would not find believers’ words inexpressible, as He knows all things and nothing is too hard for Him. However, He does not need words to represent Christians at the throne, nor does the Father require words to understand the intent.

God knows the very intent of the heart before words are even formed (Ps. 139:1–4). He knows all things such as man’s intent (1 Cor. 4:5; Heb. 4:12; Rev. 2:23). Christians could use words in prayer, and the Spirit articulate the prayer before the Father without words. No groaning of humans would be too deep for the Spirit, who knows not only everything about men but the deep things of God (1 Cor. 2:10).

Paul immediately clarifies (27).

The awareness (27a). This is not a matter of believers praying without words, but of God not needing them. The focus is on searching the hearts (not a focus on man’s words), and knowing the mind of the Spirit (not words). God is aware of the intent in hearts, and perceives the Spirit’s mind (phronema) as His advocacy focuses on the quest, His will.

In the context, the same word for “mind” surfaces twice in 8:6 and again in 8:7. It is the whole mind, thought-world, of a person as to its tone or value system. This is true of a mind set on things the ethical “flesh” prizes, which to God are of a worthless quality and destiny called “death” (6a). Or, it pertains to a mind keyed to the Spirit and values He esteems, which are of a treasured quality and effect called “life and peace” (6b). The mind in its set of values acclimated to the “flesh” is hostile toward God, not even able to be submissive toward His Law (7), not capable of pleasing Him (8). A mind drawn to the Spirit is identified with such values or fruits (cf. 6:22; 7:4) as freedom (8:2), life and peace (6), yielding to God (7), in short whatever pleases Him (8).

The mind of the Spirit embraces such qualities that are positive, for He is the source for “fruit of the Spirit” (Gal. 5:22) or having the will of God.

God the Father is reasonably in Paul’s thought as the One who “searches the hearts.” For nearby in the passage Paul distinguishes Father and Son (8:3, 17, 29, 32, 34, 39). Scripture speaks of the Father searching hearts (27), the Son searching the minds and hearts (Rev. 2:23), and the Spirit searching all things, even the deep things of God (1 Cor. 2:10). Though various vocabulary expresses this, the Lord searches all hearts (1 Chr. 28:9) and says He searches the human heart, which is deceitful and wicked (Jer. 17:9–10).

In Romans 8:27, the statement that the Father knows the Spirit’s mind probably has the sense that He knows intuitively (ouden). A form of the same word is used three times in a row in verses 26–28. We often do not know intuitively in prayer what kind of answer is God’s will, but God always does and can work what is best. In verse 28, we know intuitively by faith that God arranges all for good. The agreement (27b). The rest of the verse shows that the Father knows the content of the Spirit’s prayers for believers “because” the Spirit intercedes according to God’s will. What in each saint’s prayer comports with His good value system and plan, the Father “knows” in His infinite intuitive sense. Paul does not fill out the picture with some phrase as in other prayer passages, “and they shall receive,” or “and He will do it,” or “and it shall be done unto them.” Yet this conclusion is the spirit of the passage.

Verse 28 supports this with its natural follow-through.

God’s Purpose for Believers (28–30)

The Father “knows” with an intuitive grasp what the Spirit articulates to Him of the saints’ prayers (27).“And we know that God causes all things to work together for good to those who love God,” and so on. He knows us and our prayers, all for His glory and our good; we know His purpose, all for His glory and our good! Thought flows easily from the helping work of the Spirit, to the dependable knowing and work by the Father to those who love Him, those called in His purpose.

Paul gives Exhibits A, B, C, D, and E that illustrate God’s good intention by His good action on behalf of those who do not know what to pray as they should. The very ones He foreknew He predestined to be conformed to the image of His Son, also called, declared righteous, and glorified them. So sure are His purposes, and so encouraging to His people, that His future glorifying of them can be written as if already certainly accomplished.

Paul’s prayer passage leads from God’s sure purposes to further statements guaranteeing that He is for us. We can never be separated from His love (35–39). God deals in this love that “knows” with such a spirit of friendship when the Spirit registers our prayers with Him.

God’s Preserving of Believers (31–39)

Prayer is again a highlight in verse 34. It is in this fifth section of Romans 8 which develops assurances to the justified in arguments answering five great questions.

The superiority of God (31). What then, in view of such encouragements, are we to conclude from these truths? Paul probably embraces all that he has said about being justified, sanctified, and glorified from 1:17 forward. He supplies the believers’ pertinent answer. If God is for us, and He is, who is against us? He is not showing unawareness that the devil, demons, and hostile unbelievers are against the saved, for he refers to these in other passages. He is saying in effect, who is against us that can win against God? God’s superiority is obvious. He shows in 16:20 that God’s plan includes a future crushing of Satan under believers.

Verse 32 adds further clout. Not only is God superior, but His determination to keep believers safe is sure.

The surety in the plan through Christ (32). In this case Paul asks the question at the end of his thought as more of a punch line. The God who did not spare His Son, but delivered Him up for us all [all the believers], how will He not also with Him freely give us all things? If He took the first, gigantic step through His own Son so precious to Him (cf. John 3:16), the justified can count on Him to deliver grace in all things!

The security in His declaration (33). Who will level a charge against God’s elect? Again, it is not that nobody would, for Satan accuses the brethren (Rev. 12:10) as he did against Israel (Zech. 3:1), and human enemies malign. Paul means who will mount an attack that has any chance to ruin “God’s elect”? The very God who chose them is the God who already has, with finality, declared them righteous. His verdict is in and will stand. In similar assurance to believers, the Apostle John writes of Christ being their Advocate or “Defense Attorney” (1 John 2:2) He represents their case as “the Righteous One,” and His own righteousness imputed to them is the basis on which God pronounced His verdict.

The sweep of Christ’s works (34). Who is the one who condemns? Paul encourages believers by four aspects in the drama of Christ’s accomplishment that secures them. To any who could conceivably try to nullify their good standing with God, Christ is the answer. He is that Defense Attorney (1 John 2:2). He can plead four unanswerable arguments to protect them: that He died, was raised, has entered into His session at God’s right hand (the place of honor and Advocacy), and actually intercedes to defend them. This reminds one of Christ picturing His people’s unassailable security by His grasping them in His hand, the Father doing the same (John 10:28–29).

Prayer in this case is in heaven for saints on earth. Christ loses none that He has chosen (John 17:12, 15). Prayer is the other way in Romans 8:26–27, the Spirit representing believers’ interests from them on earth to the Father in heaven. But as the work of Son and Spirit is complimentary, in both cases the advocacy is before the Father. Prayer in the first case is for the whole scope of prayer burdens, in the second as regarding security in particular.

Of course, the sweep of life is very broad and multifaceted, the threats of sin against the saved possible from so many thoughts, words, and acts. Christ’s protective pleading of His full work, always certain of winning, covers many details of conceivable peril. His grace covers all grievances.

The separation that is impossible (35–39). Paul adds the capstone on his arguments for preservation, encouraging believers. He asks who shall separate us from the love of Christ? Then he exhibits seventeen candidates that might be feared to wrench the justified loose from the love of Christ (35) and the Father (39). In the face of them all, he celebrates (37), we true believers “overwhelmingly conquer through Him who loved us.” He refers to the Father (John 3:16) and Christ (Gal. 2:20). The Holy Spirit, so frequent in Romans 8, also loves, love being one of His fruits (5:5; 7:4; Gal. 5:22).

Paul’s word for Christians in verse 37 is used only here in the New Testament, “super-conquerors” (from hupernikao). It is the regular word for the Christian as an “overcomer” (from nikao) as in 1 John 5:4–5, Revelation 2–3 and 21:7. The word huper prefixed heightens the idea to the idea of a super-conqueror, victor, or winner. Used in the present tense, as nikao usually is, it describes believers as continuously victors, this “through” (dia) the One who loved them.

John speaks later of Christ loving believers in the present tense (Rev. 1:5). In coordination with this, the spotlight at the moment is on the fact that God “loved us” in His great works here. But separation from the Father and Christ is impossible also as their love carries on against all things (35, 38). The love obviously continues with the guarantee against being separated from such love, in all the future, no matter what (39).

Now it is relevant to display principles of prayer in Romans 8:26–27 and 34. First, that the Spirit helps Christians in their prayer weakness can be a continual boost. Second, help in prayer is not isolated but related to other helps God gives to lift His people on in victory. Consider the flow of the chapter—His power to us, His prospect for us, His purpose in arranging all for good, and His preservation for all eternity.

Third, we realize that the Spirit does not remove our weakness in prayer during this life, but does reinforce us so that we can keep coming to God, encouraged. Fourth, if Paul, such an extraordinary warrior of prayer, admits that he is in the arena of weakness, we certainly should. Let us never think or act as if we have all our act together in prayer, as if we can coast on any supposed personal attainment. Our weakness is apparent as we so often do not know what to pray as we should, according to God’s will.

Fifth, that the Spirit intercedes for us does not exempt us from the need to pray but encourages us as we keep up our praying. Some Christians labor under the misguided notion that since God is sovereign and will do His will, they need not pray, and so they admit that they pray little as if this is spiritual. And so they cheat God, who challenges them to pray, withhold pleadings for others, and impoverish themselves.

Sixth, we often know, or can learn a great deal about, forms of prayer (how), but we do not know what to pray in so many, many cases. We want God’s will, when we are thinking right, but struggle with our uncertainties as to what exactly to ask, along what lines. Even the great Moses, for example, so often a leader in prayer, did not know what to pray near the end (Deut. 23–28). He asked God to let him go into the land of promise at that time, and God replied, “Speak to Me no more of this matter.” Moses never got there until a later time when God permitted him with Elijah to join Christ on the mount of His transfiguration (Matt. 17:3).

Seventh, the Spirit continues to intercede for us, so we should lay hold of this privilege and keep on bringing our prayers, weak as we are. Eighth, we may at times sigh a yearning in prayer when we cannot say a word, but most of the time we can ask, seek, and knock in words. But, whatever the case is with us, the Spirit urges our pleadings in His own way without needing words, faithfully and articulately before the Father. We are weak, He is strong.

Ninth, when we grasp the beauty of having God’s will in prayer, the Spirit’s advocacy to gain that will is a great elixir to the spirit! Even if God has things work out in a different form than our best wisdom could figure, we have what He knows best. And that is victory. Tenth, however weak Scripture shows that we are, or how weak we feel, we see that weakness humbly admitted is a passport in prayer, and need not keep us from the throne. A great secret of a growing prayer life is not in looking at how flat we are, but how faithful is the Spirit we can depend on.

A principle in 8:34 is a strong asset that encourages us against feeling unworthy in our own prayer, and our experience in any facet. Christ prays for our welfare, and He Himself says that the Father hears Him always (John 11:42). The reassurance His interceding can give is even supported by the effectiveness of His death, the triumph of His resurrection, and the influence His honor gives Him at God’s right hand. So as we pray, for every look at our weakness we need to take a believing look at His worthiness, which gives us confidence.

Romans 9:5

Praise of Christ as God

Paul’s spirit breaks out into prayer as he writes, giving praise to Christ that recognizes Him as God, Blessed for all eternity. He does this at the outset of Chapters 9–11, which develop the interrelation of Jews and Gentiles in God’s plan of salvation by faith.

Concern of heart for the spiritual blessing of his Jewish people is the basic point in 9:1–5. They have great privileges from God historically (4), and from them is the very Messiah they are rejecting, who is “over all, God blessed forever.” Paul will develop later in Chapters 9–11 several related points. He holds a concept of a genuine Israel of faith distinct from other Israelites (9:13). He is clearing God of any fault in Israel’s rejection (14–23). He argues God’s calling both Jews and Gentiles (24–30), the cause of Israel’s failure to see promises fulfilled, its unbelief (9:31–10:21), and God’s continuation of a program with Israel (11:1–12). After this comes a caution to Gentiles not to fall also into unbelief (11:13–25), a conversion yet for Israel in a mass way (26–27), finally the conclusion of this section’s reasoning. In this, Paul shows that widespread unbelief by Israelites gives Gentiles as well as Jews opportunity to receive mercy (31–32) and praises God (33–36) for a plan that works everything out consistently for both Jews and Gentiles.

Prayer in Romans 9–11 occurs in 9:5 (praise), 10:1 (intercession for Jews’ salvation), 10:9–10 (confession of Christ in salvation), 10:12–14 (petitioning/appropriating in salvation), and 11:33–36 (praising God for His wise plan).

The concern in 9:1–5 leads into praise of Christ can be traced in five steps.

Its Sincerity (1)

This is evident in Paul’s three descriptions of his attitude toward his Israelite people. He is telling the truth in Christ, he is not lying, and his conscience is bearing witness to his sincerity in the Holy Spirit. By the final statement he emphasizes concern in the Spirit’s verity and prompting.

Its Sorrow (2)

What the apostle is saying is that he has great sorrow and grief that has no check in his heart. He really feels for his people, as is potent in his sacrificial wish of verse 3 and his desire and prayer for their salvation in 10:1.

Its Selflessness (3)

This really backs up in an explanatory fashion (“For”) the sincerity of sorrow in verses 1–2. It is so real and strong that “I could wish,” he says, to be accursed himself if this could mean salvation for kinspeople. “I could wish” is in the imperfect tense expressing a continuing attitude. Paul is not considering it possible to fall into an accursed state after his strong assertions of God’s preserving grace in 8:31–39. He is being hypothetical, saying that if it were possible he would be willing.

Its Subjects (3b–5b)

These beneficiaries Paul wishes to be saved are his brethren, his kinsmen in a natural sense of flesh and blood. He no doubt uses men as representative of Israel generally, not really excluding those of the feminine gender just as much in need.

A list of privileges God gave those of Israel focus attention on His purposes, which a spirit of rejecting the Messiah is really working against. They are Israelites, of Jacob who was also called Israel, and of Israel the nation that developed; they were adopted as sons (Ex. 4:22); given covenants such as that to Abraham (Gen. 12:1–3, 7), David (2 Sam. 7:12–16), and the New Covenant expectation (Jer. 31:31ff.); received the Law that was “holy, just, and good” (Rom. 7:12) in detailing God’s will; graced with the temple service having its concern in fellowship with God; enriched with the promises of Scripture assuring blessing appropriated by faith; and the fathers, with all the legacy they contributed, which, joined with faith, could be of great bounty blessing their lives and pleasing God.

Its Solution (5c)

Here Paul’s sudden transition of thought from the Israelite fathers puts the attention on Christ, who in the physical sense of His humanity came from Jewish stock. This prepares for the rising of the apostle’s sentiment in prayer to praise the Messiah.

The solution for Jewish blessing is in Him.

In Christ as the One over all. This may mean He is over all the monumental blessings of Israel, and the Israelites, just mentioned. But it probably means more. Paul appears to describe the Messiah in His deity, without denying that the Father and Spirit as God are with Him over all in unity. Christ is given all authority in heaven and earth (Matt. 28:18). Paul has already viewed Him as the head over all of the justified (Rom. 5:18). Christ is to Paul the “firstborn of all creation” (Col. 1:15), focusing on supreme dignity or rank as prior to and over all creation. Paul also views Christ as the head over all principality and power (Col. 2:10), having a name above every name (Phil. 2:11). This is not all. In Paul’s writings, Christ is head over all things to the church (Eph. 1:22). All the fullness of deity dwells in Him bodily wise (Col. 2:9). His future coming will be as “the great God, even our Saviour Jesus Christ” (Titus 2:13), and He is “the blessed and only potentate” (1 Tim. 6:15).

In the word order of Romans 9:5, Christ is very naturally and directly the One who is “over all.”

In Him as God, Blessed for all eternity. Paul in a breath of prayer ascribes Godhood to the Messiah, agreeing with His being God in the gospel record (cf. John 20:28, 30–31). He looks not only at Christ according to the flesh (humanity), but according to deity. In his other outburst of praise using the word “blessed” (eulogetos), in Romans 1:25, God as the creator is in view. John has said that all things came into being through Jesus Christ (John 1:3; cf. Col. 1:16).

Some, however, do not see the deity of Christ in Romans 9:5, but His being blessed by God, though not all deny testimony to His Godhood elsewhere in the Scripture. The better evidence inclines to the view of Godhood here.

The word “amen” closing the prayerful tribute is used after other references praising God (Rom. 1:25; 11:36, etc.). As in 1:25, Paul’s ending the sentiment with this word is not only his response paying tribute to Christ as God but a response for any of the audience who agree. It would be natural for such an epistle as this to the Romans to be read before others, as Jesus read publicly in Luke 4:17–20 (cf. Col. 4:16).

From this, principles for prayer easily occur. First, praise to God, Christ in this case, is a natural and spontaneous overflow even in the midst of busy work, such as writing. Second, a tribute to the Lord flows easily from a meditation on privileges He has given, as in verse 4.

Romans 10:1–15

Prayer for Israel’s Salvation

Sorrow in concern for his Jewish people led Paul in 9:1–5 to a take their curse if this could mean they would be free of it. Now he tells of such a passion inspiring his intercession for their salvation (v. 1). Soon he is speaking of prayer on their part, if they respond, in confession (9–10), and petition to be saved (12–14).

Paul’s Relationship with Them (1)

They are his “brothers,” as he has called them in 9:3, as well as “my kinsmen according to the flesh.” Later he refers to them as “my countrymen,” literally “my flesh” (11:14).

Paul’s Desire for Them (1)

He calls it his “heart’s desire,” and it is for their salvation in having God’s righteousness (3, 4, 5, 10). The word for “desire” is eudokia, which has a colorful background. In the LXX it translates to the Hebrew ratsun, referring to God who gives men His “favor,” that is, grace (Ps. 5:12; 106:4 [Heb. 105:4]). Eudokia means God’s “good pleasure” (1 Chr. 1:10; Ps. 18:14), and the rabbis also used it this way, even referring to God’s will (Ber. 19a, cf. G. Kittel, Theological Dictionary of the New Testament, II, p. 745).

In the gospels, the Greek word appears for God’s good pleasure, or will (Matt. 11:26; Luke 2:14). Paul also uses it for God’s good pleasure (Eph. 1:5, 9, 11; Phil. 2:13; 2 Thess. 1:11), and for men’s good will (Phil. 1:15). Paul in Romans 10:1 employs the word for his good desire, filled out in the good pleasure or will of God, desiring His favor on his countrymen.

Paul’s Intercession for Them (10:1)

The desire is joined with prayer as Paul says “and my prayer to God. . . .” God’s good pleasure, His will, which He has placed in Paul’s heart as well, pours out in prayer. The word deesis refers to “entreaty” or “petitionary request’ as by Zacharias (Luke 1:13), Anna (2:37), and Paul (Phil. 1:19; 2 Tim. 1:3). When the term appears with the more general word for prayer, proseuche, it can narrow attention to the more particular item of prayer (Eph. 6:18; Phil. 4:6; 1 Tim. 2:1; 5:5).

What Paul specifies in prayer is salvation “for them,” going back to those of Israel in Chapter 9. There, Paul has just written of Israelites, those God wills to call (24), the remnant that will be saved (27), and so on. While many have not pursued righteousness by faith (32), God has provided the Messiah, pictured as a stone and a rock (33a). Any one who “believes in Him will not be disappointed” (33b), and Paul goes on to refer to salvation by believing (10:4–11).

It is clear that Paul’s prayer voices concern for “them” corresponding to “they” (9:32), the corporate group, but he also narrows it to “he who believes” (33) and “everyone” and an individual person (10:4, 10). Salvation comes down to the heart and mouth of each individual (9–10).

Paul’s Explanations to Them (10:2–15)

Eight times here “for” introduces links in a chain of explanations related to Paul’s desire and prayer that those of Israel might be saved. And three emphases develop his thought, the third mentioning prayer five more times as “confess” and “call.”

Their pursuit of their own righteousness (2–3). Zeal in the apostle’s kinspeople runs amiss from knowledge of God’s righteousness given through grace. They keep seeking to effect their own righteousness by works, and do not submit to God’s way.

God’s provision of righteousness (4). God’s way is by believing in the Messiah. He is the goal of the law for righteousness it prizes. Righteousness meeting its standards is realized in Him.

God’s principle of righteousness (5–15). It is clear in two steps.

(1) By dependence (5–13). In Moses, the person who practices the righteousness he hopes to gain out of the law, or by keeping the law shall live by that principle. It depends on his doing, yet Paul has already shown that the one who works only increases his debt (4:4).

How sharp the contrast with the righteousness based on faith. To show this Paul uses Deuteronomy 30:12f., perceiving the true realization of its principle in Christ. One should not seek to reach heaven by his works; Christ has already bridged this gap, and he would be undoing what He has done and thinking in effect that such a work is needed all over again (“to bring Christ down”). He should not reason that one is needed to go into death and provide the way, for that has been done in Christ, and his logic, in essence, is to set that aside and again “bring up Christ from the dead.”

Instead of a concept that righteousness is to be gained by some effort yet to be done, righteousness having its source in faith comes by a different concept. Again, the principle in Deuteronomy 30 is relevant. God’s Word is near the person needing righteousness, not at a distance after finding a way to heaven or into death and back. It is this near and simple. The Word of faith in Paul’s preaching shares its concept, confess (acknowledge) with one’s mouth Jesus as Lord, and believe in the heart that God raised Him from the dead. Then the individual will be saved.

Paul explains how this is effective (“for,” 10). A person believes with relation to receiving righteousness as a gift (cf. 5:16; 6:23). He goes on, “and with the mouth he confesses with relation to salvation,” which God gives to him.

Confession with the mouth indicates an audible closure with God, coordinated with the invisible faith in the heart.“Confess” (homologeo) means “to agree, align with, say the same thing as.” And the acknowledgment in this case is faith’s outward expression of faith agreeing that Christ is Lord, giving voice to the inward impression of faith that God raised Christ. To believe that Christ arose is to believe Him to be authentically the Son of God, able to guarantee justification (Acts 2:24, 36; 13:30–39; Rom. 4:24–25). The confession is to God, and a natural testimony of it is before men. Scripture in Isaiah 28:16 attests that the salvation of verses 9–10 is assured when one believes in Him (Christ). Paul has cited the same passage in Romans 9:33. Jew and Gentile stand before God without distinction in this privilege, for the Lord is Lord of all people who will believe. He abounds in riches for all Jews or Gentiles who call on Him (12).

“Call” is another word for prayer of petitionary trust (cf. Jer. 33:3). Peter used it in regard to appealing to God for salvation in his message at Pentecost, citing Joel 2:32 (Acts 2:21). It occurs later of Stephen’s calling on God before death (Acts 7:59), and Paul’s prayer to receive salvation (22:16).

The prayer to the Lord in Romans 10 can with equal reasoning be to Christ or to the Father, or to both in unity. In the context, prayer is to “God” (1), Christ is Lord (9) and God (9:5), God the Father is said to have raised Christ (9), and then either one can be in view as the Lord (11–14). In verse 14, the One those receiving salvation call upon and believe is, in the wider context, the Messiah to be believed (9:33).

God’s principle in 10:2–13 is that recipients gain salvation by dependence. He moves to another step in the principle in 14–15.

(2) By a declarer. The principle is calling on the Lord, but how shall men call on Him in whom they have not believed, or heard? Paul answers. God must send preachers to declare the message, and by them others hear, and call (pray) when they believe. Yet in the rest of Chapter 10, the point of many in Israel not believing even when they have heard is sobering. And just as notable is the coming of the message to those who are not of Israel.

Consider, now, the principles of prayer in the several references of Romans 10. First, a leading burden in our prayers surely should be the salvation of others as it was for Paul. Second, to be faithful in this we need to watch that our prayers do not gravitate only to concerns not pertaining to seeing people come to know Christ. This seems to be the case with some in Christian circles, as they show no passion, never even a mention, of this concern. Third, prayer in confessing sinful neglect and repenting of it can be very timely in getting in step with God.

Fourth, such prayer issues out of a “desire” that what is a part of God’s will is a yearning we have taken as our will too. The burden can become sharp and motivating in prayer as we, like Paul, become obedient in devoting time, thought, and energies to those who need Christ. Any sentiment toward God that does not get around to real outreach to others when we are able to is closer to a hermit’s isolation than to His Word.

Fifth, with any valid belief that Jesus is Lord we should look for a valid outward confession that declares its stand with Him. Real Christianity as Paul expresses it is a saying matter, not a secret, silent. Sixth, we call on the Lord when we first enter salvation, then can call on Him often (4:1, 3; 18:3; 2 Tim. 2:22).

Romans 11:33–36

Praise to the Saviour God

A fitting conclusion to God’s interrelationship of Jews and Gentiles in redemption comes in an outburst of praise. Paul’s reasoning in Romans 9–11 section by section was a part of the discussion in 9:1–5. Here, he writes that God has shut up all, whether Jews or Gentiles, in disobedience that He might act in mercy to all (32). His mercy is on the ones who receive it in faith (9:30–33; 10:4, 6, 9–11; 11:20).

Not all questions are resolved in the human grasp of things; some only God’s infinite mind comprehends, yet faith soars to Him, acknowledging His glory that knows no mystery (e.g., 9:20; cf. 3:4). The doxology pays tribute to the masterminding of God in three steps.

God’s Resource in Three Areas (33–35)

Paul’s “Oh” prepares for an acclamation of God, not an address to the “depth” as if to a person. He is marveling in God’s depth in three ways as He correlated a plan of mercy for all. The depth, his prayer recognizes, is a “depth” of riches, of wisdom, and of the knowledge of God. The three genitives (“of”) identify the relations in which God’s depth is apparent.

Another explanation sees Paul’s prayer as acclaiming the depth of riches of two aspects about God, of His wisdom and of His knowledge. But three fits the verse better. First, the literal wording puts all three as above into “of” phrases. Second, the word “and” (kai) appears between the first and second and again between the second and third to mark off three. Third, the “riches” (God’s inexhaustible supply) fit very aptly as referring to riches of grace and mercy. Paul has written in Romans about riches of kindness (2:4) and glory (9:23; cf. Eph. 1:18). He refers elsewhere to the riches of God’s grace (Eph. 1:7; 2:7; cf. 3:8). In Romans 9–11, he impressively notes God’s grace (11:6, 35; cf. 11:12) and mercy (9:15–18, 23; 11:30–32). And other parts of Romans 1–11 put heavy emphasis on grace in salvation (3:24; 5:15, 17, 21).

The second and third realms of God’s depth are “of wisdom” and “of knowledge.” Both have to do with His comprehension so as to arrange all things together for good (8:28). Wisdom can very well put the focus on His discernment and direction, which contribute the most appropriate result. His insight superintends all to keep what is good in view (Eph. 3:10). Knowledge in the divine mind may put an accent on a grasp that can regulate all details, keeping them saturated with a loving devotion, a loving generosity. For “to know” (ginoskein) in God’s case is in a spirit of loving regard. In this sense the Lord “knows” the righteous (Ps. 1:6). Other occurrences of the word have this permeation in the LXX (2 Sam. 7:20; Hosea 13:5; Amos 3:2) and the New Testament (1 Cor. 8:3; Gal. 4:9; 2 Tim. 2:19).

Hosea 13:4–5 exposes light on the intimacy the word conveys. God says He “knew [cared for] the people of Israel in the wilderness, then that they were “not to know [have a loving regard for] any god besides Me.” God’s knowledge not only has infinite cognizance of all things possible to be aware of, but has a cordiality toward those who trust Him. His total vastness of knowledge embraces even those whom He regards as under wrath (Rom. 9:22).

The first part of 11:33 (the magnitude of God’s depths) finds a compliment in the last part (the mystery that this resource presents to those other than Him). His being infinite in mercy, wisdom, and knowledge thrust Him into a realm of His own perfection, leaving these to a very large degree incomprehensible to lesser minds (cf. Deut. 29:29).

Paul’s prayer extols God’s “judgments” (decisions) and “ways” (paths). How “unsearchable” are His judgments. The word anexeraintos means that His directions cannot be searched out to the end by men. For, as Isaiah says, His thoughts are not man’s thoughts, nor His ways man’s ways (Isa. 55:8). And as Job 26:14 puts it, man is incapable of searching out fully His decisions, for no matter how much man does grasp, these go limitlessly past what he can take in. At the same time, the prayer lauds the greatness of God’s ways as “untrackable” (anexichniastos). The idea is that of a path with footprints; as a person tries to track God he never comes to the end; His steps go on The commitment to prayer in Job 5:8–9 (LXX) acknowledges that God does things that are “untrackable,” that is, one cannot search them all out.

God’s mind comprehends all; the Holy Spirit searches all things, even the deep things of God (1 Cor. 2:10), and God the Father searches the hearts of people. They in return can search for Him and know Him (Jer. 29:13; John 5:39), but a vast amount remains mystery known only by the Infinite.

Paul explains further in verses 34–35 (“For”). His three questions expect men’s humble admission.“No one” has known the mind of the Lord [fully], or become His counsellor, in a position of superiority to whom God looks for direction. The questions form a mosaic of scriptures drawing attention to the superiority of God’s knowledge (Job 15:8; Chaps. 39–40; Isa. 40:13; Jer. 23:28). Then a third question beckons the reply “no one.” Never has a man drawn God into a subservient relation, an obligation, to pay back a gift rendered to Him, which He owes. This fits well with what Paul says earlier about God being the giver in grace, man the receiver and the one in debt (Rom. 3:24, 28; 4:1–5; 5:15, 17, 21; 6:23; 9:16; 11:6). It also accords with Jesus’ distinct emphasis on God giving generously (Matt. 20:15), and man always being a servant, never laying God under obligation (Luke 17:7–10).

God’s Relationship to All Things (36a)

Having begun his praise with a direct spotlight on God’s greatness, then dwelt on man falling far short of this, Paul explains (“For”) God’s superiority. He magnifies God in relation to all that is in the universe by showing in three propositional phrases the dependence of all on Him.

God as Source. All things are “from Him.” This is true in His creation and sustaining of the universe, “all” in the absolute sense. For no one, celestial beings or man, are in the Godhood with Father, Son, and Spirit.

God is the Source also for election, predestination, calling, justification, sanctification, glorification (8:29–31). He is the Source for all the blessings in Romans, as well as providing daily bread and other needs (Matt. 6:9–12).

God as Sustainer. All things are “through” (dia) Him. This refers to His upholding and caring for all things. For example, in Psalm 104 God is described as the beneficiary even of animals for which He is concerned, such as the wild donkeys and birds. Jesus speaks similarly of birds and lilies of the field (Matt. 6:25ff.). Of course, God sustains celestial beings, and believers in all their needs, an encouragement to trust Him in prayer. And He even sustains the unsaved, giving them life and breath and many things through “common grace,” such as the sun and rain for the evil as well as the righteous (Matt. 5:45). Paul describes Christ as causing all things of creation to hold together or endure (Col. 1:17).

The sustaining supply from God touches the elements of the universe, the air, trees and grass, and in the spiritual lives of believers every blessing God promised (cf. Eph. 1:3).

God the Sovereign.” To Him are all things.” Every aspect of creation is part of the drama God is superintending toward contributing to His glory. He is the Goal to which all is moving and in relation to which all must receive His verdict. Of course He rightfully is the One to whom those submissive to Him should direct their aspirations, trust, abilities, and all things He commits to their stewardship. All are answerable to God, and must render an account as He judges, whether saved (Rom. 14:10–12; 1 Cor. 3:10–15) or unsaved (Rom. 9:22; Rev. 20:11–15). As Isaiah had predicted, every knee will bow to God and every tongue acknowledge that Jesus Christ is Lord, whether saved or unsaved (Isa. 45:23; Phil. 2:11).

God’s Right to All Glory (36b)

An example of rendering “to Him” in the right spirit is spontaneous to Paul. It flows from his pen, heart, and lips.“To Him be the glory for all the ages,” that is, “for all eternity” (eis tous aionas). Paul concludes the praise with “Amen” as in 1:5, 9:5, and 16:27. It is his own personal response of accord with the praise, and a guide for the sane response from those in his reading audience who agree.

This conclusion is the theme, or bottom line of the prayer. The God of infinite resource and relationship to all things as Source, Sustainer, and Sovereign has the right to receive the glory.

Some have denied to God the glory (1:21), but Paul declares that glory, just as he will do in finishing the letter (16:27).

In light of God’s glory, as in the riches of His mercy, Paul in the next move of his pen urges action that is consistent. Let them present their bodies over to God as living sacrifices, their spiritual service of worship (12:1).

Which prayer principles leap to the attention here? First, praise flows so naturally from a vital saturation with God’s Word of redeeming grace. Giving glory to God is ignited by dwelling on His riches, not in trying to pray while being dry from neglecting His counsels. Third, Paul models coming to God not to rattle off to Him about things He knows or to inform Him as if He is not aware, but humbly recognizing Who He is. He is the Source of all things worthwhile, the very Supply and Sufficiency to Sustain in all things, and the Sovereign over all things.

Fourth, whenever we are tempted to feel proud of our knowledge or power, a strong dose of Romans 11:33–36 can be a healing medicine. Seeing what God knows, and how very little we know is a lesson to point us on the path of being His humble servants, rather than high and mighty lords (cf. 12:3–8). Fifth, it is a refresher to drink deeply from the tonic of God’s grace, not legalistic merit some fancy gives them reward from God (cf. 1 Cor. 4:7).

Sixth, it can brace the life from every angle to pray in the light that all things are from, through, and to God. Of course, God is not the author, accomplisher, or aim of sin with its many twists out of wicked imaginations and for wrong purposes. He is the God worthy of worship for all when appropriately seen in a light true to His own moral excellence and will.

Romans 12:12

Devoted to Prayer

Ways sanctification can be implemented in specific areas is the overall point of Romans 12:1–15:33. Paul’s first emphasis is on how Christians are related to two bodies (Chap. 12): first the body of the Christian which is to be yielded to God (1–2), then the body of Christ, His church (3–21).

Once his emphasis is on life in the body of Christ, Paul rapidly moves the part that prayer contributes. The stage is set in saying that the Christian is involved in the priorities of verses 1–2—presenting his body to God, being transformed in a life continually renewed, and realizing the purpose, God’s will. This orientates a believer to live harmoniously among other believers as God intends. It is when a Christian has given his body as a living sacrifice that he can perform true sacrifices of love toward others related to Christ. The life of realizing God’s will (v. 2b) has its many repercussions toward others.

Paul writes of the realizing of God’s will in two broad expressions.

By a Proper Estimation of Gifts (3–8)

God’s will is for a believer to see himself, in sensible humility, according to the way God has gifted him or her (3). An analogy with the physical body is helpful. The many members of the body have their distinct functions to allow things to work well (4). Similarly, the many in the spiritual body of Christ are all part of one unity, and all should contribute to help others (5). Believers have differing spiritual gifts, abilities the Spirit bestows so as to serve one another (cf. 1 Cor. 12).

It is strategic for a Christian to serve in the role consistent with the individual gift or gifts to help others in the one body. For example, if the gift is prophecy, he should be a channel of God’s truth to edify others. If it is service, the focus should be on serving well to meet needs within the church. If it is teaching, his concentration ought to be on nourishing others in this function.

Paul mentions other gifts. One with the gift to exhort should challenge others to a fuller faithfulness; one gifted to give should give with simplicity; any having the gift to lead should do Christ’s business as a diligent steward; one with a special capacity to show mercy needs to do this in a cheerful willingness.

This proper estimation and exercise of gifts in a servant spirit fulfilling God’s will is now complimented by a pure expression of goodness.

In a Pure Expression of Goodness (9–21)

Gifts are not to be utilized just as a matter of routine but in being Christlike. Paul gives nearly twenty examples, then sums these all up in verse 21:“Do not be overcome by evil, but overcome evil with good.”

The qualities form a composite just as “the fruit of the Spirit” (Gal. 5:22–23). In fact, the “fruit” of the Christian in a new servanthood to a new Master (Rom. 6:22), a new Husband (7:4) is fruit of the Spirit. Every element in the “fruit” of John 14–15 and Galatians 5 is essentially evident here—love (9), goodness (9), longsuffering and joy (12, 15), meekness (16), gentleness (18), peace (18), self-control, and faithfulness throughout the list.

A Christian needs to guard against using his (her) gift in any motive that is spurious or insincere. Pure motives are vital. Authentic love for others is crucial, rather than faking interest. Love is to be without hypocrisy, or unfeigned, literally “without an actor’s mask” (9). Christ’s servant, having presented his body to God (1), is to “cleave to what is good,” literally “be glued to” or stuck fast to what is good (9).

It is in this context that verse 12 describes three of the qualities, the final one prayer.

(1) Rejoicing in hope. The attitude is in the present tense for continually showing a spirit of joy, a good cheer that springs from a confidence that the resources in Christ are adequate. All of His provisions are sufficient, but the emphasis of joy here is “in hope.” The Christian can exult in hope (cf. on 5:2), and have such a buoyancy of hope that it is possible to persevere victoriously through difficulty. As Paul puts the joyous hope in a context of tribulation, so does Peter when he writes of not seeing Christ on earth, yet rejoicing with joy unspeakable and full of glory (1 Pet. 1:8).

(2) Steadfast in tribulation. The idea more literally is, “remaining under [hupomone] in the time of tribulation.” The trial can truly put to the test the calibre of one’s hope in God’s sufficiency; it can sift the sincerity of one’s rejoicing when things of circumstance seem to deny that the way is realistic and the hope certain. God is called “the God of perseverance” [hupomone] in Romans 15:5, and the idea is “the God who gives perseverance.”

(3) Devoted to prayer. The more literal idea is “in prayer devoting continual diligence.” Prayer is the more general term proseuche, which Paul uses in fourteen of its thirty-six appearances in the New Testament. It is an umbrella term that incorporates all the aspects that can be a part of prayer. So, in some passages, it occurs as the comprehensive word with other terms that refer to specific petitionary/intercessory requests, thanksgiving, and so on. (Eph. 6:18; Phil. 4:6; 1 Tim. 2:1).

Devoting diligence is the idea of the verb proskarterein here and in certain other passages on prayer (Acts 1:14; 2:42; 6:4; Col. 4:2). The verb means “to persevere, be constantly devoted to, give unremitting attention to, be fervent in, be busily given to.” One might translate the thought, “In prayer keeping up an unflagging habit of devotion.”

The essence, then, is what is captured in varying ways in other passages: Luke 18:1, men ought always to pray, and not to faint; 1 Thessalonians 5:17, pray without ceasing. The terminology differs but the idea is of one import.

It is possible to distinguish the message of the three parts in Romans 12:12 in a progression. The goal is in view in “rejoicing in hope.” The testing through the obstacles along the path is the idea of the middle phrase. And the channel of victory is the point of “devoted to prayer.” In prayer, the Christian keeps in touch with God, “praying in the Spirit” (Eph. 6:18), praying as one who is weak but given the help of the Spirit (Rom. 8:26–27).

Principles of prayer stimulate the Christian. Consider, first, that prayer (v. 12) can be an expression of the body presented to God as a living and holy sacrifice, and of worship (1). Second, prayer fitting with God’s will (2) ought to appear in some healthy balance with all the fruit of the Christian. In John 15:7–8, abiding in Christ’s words and in prayer are vital to much fruit that results. Third, any devotion to prayer that shows no vital concern to serve God’s people is our own “lone wolf” commitment, a bogus substitute in place of doing the will of God.

Fourth, prayer here, like joyous hope and patience, is a large force in life. This calls for a serious turn of heart in those who say they believe but make prayer sickly, slight, seldom, and even then mostly self-serving. Fifth, prayer appearing as one in a long list here is actually to be a permeating factor in all of the aspects in the list. For Jesus said that men should always pray, and not faint (Luke 18:1). Paul himself says “in everything give thanks, for this is the will of God . . .” and “in everything by prayer . . . let your requests be made known to God” (1 Thess. 5:17; Phil. 4:6).

Sixth, the general word for prayer, proseuche, includes all the aspects. Diligent devotion to prayer affects affirmations of whom God is and what He has done, whom we humbly see ourselves to be and how we need Him. It also incorporates questions by which we interact with God to know His truth and His will, and confession to keep in harmony with Him and His people. Another part is praise/thanks, lauding God and voicing gratitude, and acceptance prayer as in “Yes, Lord, I will do this which Your Spirit by Your Word prompts me to do to help somebody.” Most of the descriptions of the life that is a living sacrifice in Romans 12:3–21 pertain directly to being a blessing to others. This is the spirit of Christ who said “I am among you as one who serves” (Luke 22:27).

Romans 14:6, 11

Thanks to God . . . Whatever

Thanks in prayer is mentioned twice in verse 6. Verse 12 quotes Isaiah 45:23 saying that in God’s future judgment of men every tongue will confess to Him. The prayer comes in a passage emphasizing attitudes and actions to maintain loving unity. Paul deals with different opinions about partaking of certain foods (2) or observing certain days (5). His major effort is in giving principles to permit freedom about convictions, yet promote harmony in Christ.

Oneness in love is a big theme just as it is in Romans 12.

The Principles of Acceptance (1–5)

Two points are the first emphases.

Receiving a Christian who differs (1–2). Each believer should exercise cordial acceptance of another who has a different belief about whether he is free to eat certain foods or observe particular days. As in 1 Corinthians 8–10, food from heathen temples associated with idols would cause some to regard it as taboo, unfit for God’s people. Vegetables would be their full diet. Others would look on meat as mere meat, acceptable to be eaten with thanks to God who made it and deserves credit.

Respecting one who differs (3–5). Each who differs needs to practice love, and minister to peace and growth in the Lord (19). The person who eats is not to look with disdain on the one who does not, and the one who refrains is not to condemn the one who eats. In either choice, “God has accepted him.” Besides, Christ is the Christians’ master, and an individual believer has no right to judge another’s servant, as if the servant should fall on his or her verdict. It is before Christ the valid master that a servant stands or falls, and Christ’s servant will stand, for his Lord is able to make him stand.

The Principle of Appreciation (6)

This reaches the first two references to prayer, in this case in the aspect of thanks. A believer who worships on a day he thinks special remembers the day for the Lord’s sake, and the one who eats meat participates in a desire to please the Lord. He gives thanks to God for the food, as Jesus had given thanks (Matt. 14:19;15:36; 26:26). Likewise the Christian who abstains from certain foods for religious reasons holds back desiring to please the Lord. And he or she gives thanks to God as well.

The Principle of Acknowledgment (7–9)

Each believer lives in relation to the Lord and His people, not in isolation as if it does not matter to others if he insists on doing what he prefers. In life or death believers are related to the Lord, so the right attitude is to acknowledge Him and do what serves His will. In fact, Christ has this very purpose in view when he died and came back to life, to be related, Lord of those believers who have died and those still alive on earth.

The Principle of Accountability (10–12)

Two questions shake hearts to recognize who is really accountable before Who. Why does a believer who forbids certain foods judge his brother who permits them? Or why does a Christian who feels free about foods hold in contempt a brother who abstains? As in verse 4, believers as servants of the Lord will stand before him, the real master and even the judge. This is at the judgment seat of God, which is that of Christ (2 Cor. 5:10). Christ has spiritual x-ray vision that knows the hearts (Rev. 2:23).

At this point Paul weaves into his section on principles God’s claim in Isaiah 45:23 that “every knee shall bow to Me, and every tongue shall confess to God.” Paul cites the same passage in Philippians 2:11. Isaiah probably refers absolutely to all people, saved or unsaved. Romans 14 adduces the truth that God is judge in a context focused to believers, and Philippians 2 sees reference to all, whether they bow and confess as friends who worship or as enemies who finally submit to being accountable.

Paul’s point in Romans 14 is that each individual must render an account of himself before God, the true judge. One can go back and ask with Paul the two questions and see how inept and misguided is the judging of servants accountable to Another.

The word “confess” is the same for confessing in Romans 10:9– 10 and in 1 John 1:9. It is homologeo, “to say the same thing as, to agree, to confess, to acknowledge.” In the present case at the judgment-seat, it aptly has ideas pertinent to that. Believers will draw the same assessment of things in their lives as the Judge does, agreeing with Him. This is a contrast to virtual argument against Him, as when a believer usurps His right to judge one of His servants.

Some translate “confess” in 14:11 as “give praise.” This is wholly compatible, since a true agreement with God is a praiseful acknowledgment by a believer seeing the glory of His values and view. So, the confession is agreement, and in this acknowledgment. Of the same essence is the believers’ confessing (again homologeo) in Hebrews 13:15. They render “the fruit of their lips,” their words, confessing Christ’s name, that is, agreeing in praise to Him that He is so worthy as the Book of Hebrews portrays.

The Principle of Avoidance (13–23)

Paul builds on what he has said, and directs attention to avoiding judgment in matters about which God’s servants are free to differ. They are not to judge in this sense, but are to judge (a different sense, “determine”) in one respect. This is not to erect an attitude or action that would be an obstacle causing others to trip (13). To seek harmony with believers, not harm against them (15a) is the spirit. If Christ credited one who trusts Him with worth so great that He died for him or her, other servants of His should regard this one as worth the sacrifice of opinion on a matter God will accept either way (15).

Value in the kingdom of God finds its center not in things we may play up as important like eating and drinking. Rather value is in the fruit of the Spirit, such qualities as “righteousness and peace and joy in the Holy Spirit” (17). To Paul the kingdom is future in one completing sense (1 Cor. 4:8; 6:9–11; 15:50). Yet God wants to see its values issuing from heirs, who will enter it someday in the glory God promises (Rom. 8:30; 1 Cor. 4:10).

So, Paul reasons that living by such principles flavored by prayerful thanks is the will of God. It is the way consistent with His kingdom (17), to be acceptable to God and approved by men (18; 15:1–3). It is the way to foster peace (19), and to be constructive to others and not destructive (15a, 20). It is the way to live by faith (22–23), to be like Christ (15:3), and to glorify God (15:6–7).

Principles germane to prayer surface. First, prayer (thanks) is singled out as of high importance as a mark of responding to God about matters such as food and days. These, of course, are representative of worship and issues about which believers have an attitude pleasing God, or sin.

Second, we need to be flexible with others and sensitive to God as we pray and as we think of matters where God permits different responses. Of course, on any matter about which the Word gives clear-cut guidance, it is God’s will to obey. In all cases God wants His servants to be loving in an effort to help, and not to hurt.

Third, if we think it through we realize that our present confession (agreement with God) can be tempered to what we would acknowledge if finally before God the Judge. A definite future judgment is coming, but in a very real sense too, we are always before this Judge, whether agreeing or arguing. God knows even the secrets of our hearts now (Rom. 2:16; 1 Cor. 4:5), so the future judgment will be a great “playback” of what God unerringly retains.

Fourth, the future bowing of the knee and confessing of the tongue reminds us of our great privilege to bow and confess now to glorify God. How much in the habit of this we can be, and how much at home we can be in such prayer!

Romans 15

General Comment

Prayer appears in five different ways in the chapter, and spread fairly well through the whole. For this reason, the distinctive aspects of prayer can stand out by taking up three sections, yet giving through all of these an outline that consistently fits in a flow.

Aspects of prayer occur in this sequence: intercession for unity in the Christians at Rome (5–6); praise of Gentiles for salvation (9–11); intercession for the Spirit’s fruit in the believers (13); Paul’s plea for intercession asking success in ministry (30–32); and Paul’s intercession appealing for peace among the Christians (33). Some of these appear together in the passage and here.

Romans 15:5–6

Petitioning for Christians at Rome

Fresh from a challenge to unity that love prompts (Chap. 14), Paul continues this theme into Romans 15. A helpful plea is to please others to encourage their being built up in Christ, not just to please ourselves (1–2). Two patterns are a boost for this. Christ did not please Himself but took on Himself reproaches meant for God (3). Second, Scripture was given to nourish perseverance and encouragement and by these bolster hope.

Quite spontaneously, the theme of perseverance elicits from Paul a prayer for the inworking of this quality.

Petitioning for Others to God’s Glory(5–6)

”Patience” or “perseverance” (hupomones) in verse 4 rings a bell in Paul’s heart that is a signal to pray. He intercedes that the “God of perseverance and encouragement,” the God that is who gives these, “may grant you to be of the same mind with one another according to Christ Jesus.” His thought carries into prayer the same two words as in verse 4, and sees God as the One who graciously supplies these qualities. Later Paul prays again (13), this time that “the God of hope,” that is “the God who gives hope” may give fruit, realizing the purpose that Christians may abound in hope. And this hope is by the power of the Holy Spirit.

The advocacy in verse 5 is very practical. For having a cooperative spirit set on one value, God’s will with qualities such as peace (14:17, 19) enhances growth in God and glorifying Him (14:19; 15:6). This contrasts greatly with attitudes and acts that work destruction in the ranks (14:15), tearing others down and causing them to trip up (14:20–21).

“According to Christ Jesus” puts accent on the norm, standard, level, or tone of Christ, what is in harmony with His character and the values He has taught. Paul probably speaks of the same essence when he challenges the Colossians to “let the Word of Christ dwell in” them (Col. 3:16). For it articulates His own modeling and will.

Harmony between Father and Son is so complete that what is “according to Christ Jesus” will “glorify the God and Father” of Christ. And so Paul prays that God might grant this aim. He is on good ground, for what he prays is the will of both Christ and the father. It also is the will of the Spirit, who promotes the same essential values (13; cf. 5:5), leading God’s sons (8:14) and helping their prayers to be in concord with God’s will (8:26–27).

Patterning by Another for God’s Glory (7–8)

From his prayer Paul transitions with his “Wherefore,” or “Because of this.” He has just prayed for “the same mind” and “one accord” and now God can answer the prayer through His Word that exhorts His people. So “accept one another,” and the greatest model of all for this is that of Christ, who has set the pace. He “accepted us to the glory of God.” Christians may fall into the deception that what they see as other believers’ sins, even if not so to God (cf. Rom. 14), are a basis for not accepting them. But Christ pointed the path of humility seeking unity when He accepted us, sinners—even died for us though we were His enemies (5:8, 10).

Paul’s reasoning goes on. Christ has become a servant (cf. 15:3) to those of Israel, the circumcision. This He did for the sake of God’s truth to confirm the promises of blessing given to the fathers, Abraham, Isaac, Jacob, and so on. (Gen. 12:1–3 forward).

And Christ did it also for the Gentiles, that they would glorify God for mercy coming to them.

The next scenario delves into the prayer section in verses 9–13.

For the moment, it is good to review principles that help in prayer. First, Scripture is replete with examples that teach us to base prayers solidly on God’s own Word and His character. One of the most articulate and simple is John 15:7. If believers abide in Christ, and His Word abides in them, they may ask what they will (His will having shaped theirs). And God will do it.

Second, it is always a refreshment in prayer to remember that the qualities God’s will calls for, He supplies! Third, we may be certain that what God gives in answer to prayer that is of Christ’s will glorifies both Christ and the Father. Fourth, it is one joy to have an answer to a prayer that blesses one personally, but a greater joy for an answer giving benefit to other Christians too.

Romans 15:9–13

Praise Blends with Intercession

Paul’s mosaic of scriptures on Gentiles praising God for blessing leads him on to intercession that God will fill them.

Praising God for Hope (9–11)

Christ is the servant as in the Servant Songs of Isaiah (42, 49, 50, 52–53), working good for Israel the servant that failed.

He also is the servant whose work opens the way of mercy for which saved Gentiles can praise God. A citing of four passages out of the Jewish scriptures develops this.

One is Psalm 18:49, expressing the principle of the psalmist giving praise to God. This is, literally, “confessing,” or “agreeing with” the Lord, the same word homologeo as in Romans 10:9–10 and 14:11. David, writing that psalm, anticipated a time when he would have opportunity to praise God where Gentiles could hear this Word.

A second passage, in Romans 15:10, is Deuteronomy 32:43. In this the thought advances to Gentiles . They are invited to rejoice with God’s people.

Third, Psalm 117:1 extends to Gentiles the invitation to praise the Lord; it even summons “all the peoples” to praise God. Paul does not point it out, but that psalm of only two verses invites the praise based on two factors—the excellence of God’s covenant loving-kindness to all of “us” who benefit, and the everlasting nature of His truth. The psalm ends as it begins with “Praise the Lord!”

Fourth, Isaiah “again,” as Paul cited him for example in Romans 14:11, writes of the Son of David who will rule over the Gentiles and be the object of their hope. He is “the root of Jesse,” coming in His lineage (Isa. 11:1, 10). Isaiah says, more fully, that the nations will resort to this offspring of David as to a signal, and He will regather Israelites to their land.

This provision that elicits even Gentile prayer in view, Paul transitions into a prayer of his own.

The Pleading for Jews and Gentiles (13)

“Now,” Paul moves from the Scripture to his intercession.

He asks that the God of hope (who gives it) “fill you [plural],” apparently Gentiles as well as Jews among the audience at Rome. The filling he pleads for us comes from the same word he uses for being filled with the Spirit (Eph. 5:18, pleroo). He wants God to fill them “with all joy and peace in believing. . . .” When God Himself fills, He also fills with fruit such as joy and peace.

As love comes through the Spirit (5:5) and He is “the Spirit of life in Christ Jesus” (8:2), so do joy and peace. This is just as love, joy, and peace are His fruit elsewhere in Paul’s writing (Gal. 5:22). Power itself is through God’s Spirit (Eph. 3:16). And in the present prayer, Paul goes on with his purpose for the filling. It is “that you may abound [be overflowing] in hope in [or by] the power of the Holy Spirit.” If the overflow of hope is by His power, it is natural that the joy and peace are also.

Paul’s prayer word for “power” (dunamei) is a form of the same word he uses for the gospel being the “power of God with respect to salvation” (1:16).

In another prayer, Paul intercedes that believers may know what is the hope of God’s calling (Eph. 1:18).

The praise and the intercession are now in view. Principles for prayer flow very naturally from this Scripture. First, as Psalm 18 envisions, a believer has the privilege of praying with praise to God as a testimony before others. Second, spiritual inertia can make a Christian sluggish, but the possibility of Gentiles rejoicing to be counted as God’s people is a stimulant to be glad in prayer. As often in the Psalms, God delights in a people who celebrate Him and being His.

Third, praise should never be lacking on our hearts and lips in light of God’s salvation and in the many items His Word shows fitting for praise (cf. Ps. 146–150). Fourth, that Christians have hope for all eternity (cf. Rom. 8:28–39) is a marvelous reason to be jubilant. Fifth, our prayer for ourselves and for others need not be discouraged by our flatness, for God is able to fill with all fruit. Sixth, how often we can appropriately affirm, as Paul assumes here that our hope in Christ is by the Spirit’s gift, His power.

Romans 15:30–33

Standing in the Need of Prayer

A Christian so great in God’s service as Paul is humbly sensitive to a need for other believers’ prayers. He was consistent with this when he included himself in 8:26–27 as among the weak needing assistance in prayer. In that case it was the help of the Spirit, now the part other saints can contribute to his life. He often seeks the prayer help of others who know Christ (Eph. 6:18–20; 1 Thess. 5:25; 2 Thess. 3:1–2; Phile. 22). So, as he urges the contribution believers can make to others (Rom. 12, 14), he recognizes how strategic this is in prayer.

Going back to Paul’s intercession in 15:13, his flow of thought is like this.

The Persuasion of His Progress (14–21)

As he prays, the apostle is bolstered with confidence in what God has done so far in the believers. How consistent with his conviction in 8:28 that God arranges all things together for good to His own. Still, Paul also realizes the continuing place of further spiritual help, and gladly gives it (15–16). Overshadowing his own place in ministry is the work of the Holy Spirit, who set apart his offering of the Gentiles as acceptable to God. By God’s help he has in various places “fully preached the gospel of Christ,” aiming to make progress with people whom nobody else had reached.

The Plan to Visit (22–29)

Urgent needs of people in other locales have hindered Paul from being free to visit those in Rome. On his heart is the longing, even resolve (28) to come there after delivering a collection from saints to poor believers at Jerusalem (cf. Acts 21). Paul calls the gift “this fruit of theirs,” for it is a kind of harvest of Gentile saints’ love for Christ and His people, their joy in His blessing, and their peace in His sufficiency. It is a good example of God giving His fruit by the Spirit (13).

Paul has prayed that God, if He wills, to prosper his way to those at Rome (1:10). Now he shares the confidence his faith gives him that “when I come . . . I will come in the fullness of the blessing of Christ.” Yet Paul does not know at this point what will be God’s method to prosper his way to Rome (cf. 8:26, “what”). God will, as Acts 27–28 later explain, use complete safety despite a lengthy storm, an impact of His power on many at Melita, and a blessing in believers coming from Rome to encourage Paul! The confidence in God’s answer to prayer is well placed.

The Plea for Support in Prayer (30–32)

Here is quite an appeal for intercessory help. Many elements are evident.

The motivation. Paul assumes that those who pray for him will have the same motivation he has. It is “through our Lord Jesus Christ and by the love of the Spirit . . .” Though the Lord shows that Paul counts on the sufficiency of the Saviour. In this is all that He is, all His work already that prompts gratitude, things filling the chapters of Romans, and all that He can give to meet needs along the way.“Through” (dia) is repeated in relation to the love through the Spirit, for Paul has written of this love being poured out by the Spirit in 5:5.

Such sufficiency from Christ and the Spirit will be enough to help the Christians pray. Paul wants them to “strive together with me in your prayers for me.” The word calls them “to agonize together with” Paul. Sunagonizomai meant “to fight along together with,” and so “to assist, help.” It occurs here alone in the New Testament. Paul will pray, and asks for their prayer too, counting intercession to God to have great clout.

The subjects of the prayer. They are “brothers,” a general word that does not at all mean to leave out Christian ladies who would also pray, as Anna did (Luke 2).

The intensity. It is pictured as above in the agonizing kind of struggle. To take seriously the enemies waging warfare against believers (Eph. 6:10–17) and the down pull of the weakness that besets us (Rom. 8:3, 26) is to see the need to be all-out for help from God.

The partnership. Paul expresses this in “together with me.”

The focus. It is in the phrase “for me.”

The recipient. Christians’ pleadings are “to God,” more exactly “before the presence of, or face-to-face with God” (pros ton theon).

The plurality. Paul actually says “your prayers,” plural because various believers could join in this help, also due to a given Christian coming many times before the throne to entreat for Paul.

The coverage. “Prayers ” is the general, main word for prayer in its various aspects. The intercessions could include such aspects as affirmations about God’s faithfulness, confessions clearing the air for effectiveness before God (cf. Ps. 66:18), praise/thanksgiving in appreciation to God, questions asking God why the answer has not yet come, and the advocacy itself.

The content of the intercession. Paul is specific. He guides prayers to four particulars.

(1) Rescue from the disobedient in Judea where he is going (cf. Acts 21, etc.). A similar request is in 2 Thessalonians 3:2. In the Acts case, the prayers for Paul find God’s answer. He delivers Paul into the fortress safety of the Tower of Antonia, then in a night trip under strong escort to Caesarea. Forty men who band to seize and kill Paul are frustrated.

(2) Acceptability of his service in Judea. This receives God’s positive answer as well. Jewish believers glorified God after hearing how God had used Paul (Acts 21:20). Paul also helped many Jews at Jerusalem to see that his loyalty to Christ was no disloyalty to the Law (21:20–26). The collection, not mentioned in Acts 21, presumably was found acceptable.

(3) Joy in coming to the Romans. Paul did come in joy by the will of God. For even in a storm at sea he knew good cheer that God’s adequacy supplied to him, and was able to challenge dismayed passengers to be of good cheer (Acts 27:22, 25). God even sent an angel to encourage him there! Later, on Melita, Paul experienced joy when God ministered to many of the sick through him (Acts 28).

(4) Rest together. Prayer in this detail had God’s answer in the refreshment Paul felt when some Christians from Rome came to meet him along the way. Once in Rome, God caused Caesar’s officials to permit Paul a lodging of his own and much freedom to receive visitors, some most reasonably from believers who cared the most for him (Acts 28).

When Paul finishes his plea for intercessory help, he turns to his own intercession for these at Rome.

The Pronouncing of the Blessing (33)

He summons the God of peace to be with all the Christians. Later in 16:20, in prayer, he calls God by the same description. And writing to the Philippians from Rome a few years after he completes the letter to the Romans, he refers to “the peace of God” (that He gives) and then to “the God of Peace” (4:7, 9). In Romans 15 God is the God of patience (15), of hope (13), and of peace (33). God has these qualities in perfection, and as the infinite source He gives His supply to others. For of Him, through Him and to Him are all things (11:36).

God is already with all believers as the God of peace, for He has given them eternal peace with Himself (5:1), peace through Christ’s blood (Col. 1:21). But prayer along this line is still relevant, for everything that He is for believers can be claimed in fuller supply as we grow. As the God of hope he firms believers up in hope so that they abound in hope (Rom. 15:13). As the God of patience answers prayer giving an increase in patience, and as the God of peace He lets Christians experience greater composure in His adequacy.

Paul closes his prayer in his frequent way, with “Amen.” Not only is this a mark of his own worshipful response to God, but a signal for those hearing it to respond with confidence in God.

Now principles of prayer come into review. First, it is legitimate to intercede for physical needs of God’s servants, as for Paul’s deliverance here. Second, when we pray, a good thing to remember in gratitude to God is the supply from His side that leads to and motivates such prayer. Third, dependence on God can work in fine harmony with relying on prayers by others in touch with Him. The power and the answers are of God, but God does hear others too!

Fourth, we do not know exactly what to pray as to the details by which God wills (cf. Rom. 8:26–27), yet we can pray as specifically as we are able. Fifth, it always hits the mark of need to pray that the God of peace will be with believers in ways that nurture them and glorify Him. Sixth, we can say “Amen” as an empty mechanical habit, or see that we do it as a spiritual habit full of vitality.

Rom 16:20, 25–27

Two Closing Prayers

Paul in his final chapter expresses four things, the last a prayer committing his readers to God’s faithfulness before he reaches the closing prayer. The thought moves in this way.

Paul’s Concern for Phoebe (1–2)

A custom appears in Paul commending a Christian “sister” visiting the believers at Rome. As today, a cordial request could secure hospitality for a traveler. Here, it is in a style worthy of the Christians, who have received generously from God and can give graciously as well. Paul commends Phoebe as a blessing to many and a helper to himself. Since she is coming to Rome, and is the only one mentioned, she will deliver the letter personally.

Paul’s Cordiality (3–16, 21–23)

He greets at least twenty-five by name, and asks that several groups receive his greeting. His knowing names and referring to some so affectionately is natural, as some of those he led to Christ or helped to grow could move to Rome. His contacts with believers in many churches could have given him awareness of notable Christians and fellowship groups meeting in their homes.

Paul from his own side conveys greetings from such men as Timothy and Tertius, the latter Paul’s amanuensis (21–23).

Paul’s Caution for Discernment (17–20)

Prayer closes this. First, the apostle warns believers to be alert to those who push teaching contrary to the Word of God, and to separate from them. He minces no words in depicting these as slaves not of the Lord Christ but of the other master (cf. 6:15–23). They serve their own greed, not God, and have poison that deceives. Paul is sure of the believers’ obedience, but still sees need to caution them to be wise to what is good and innocent of the evil.

In verse 20, he predicts victory for believers when the God of peace soon will crush Satan under their feet. This alludes to God’s promise to crush the head of the serpent (Gen. 3:15). The final realization of God’s words and Paul’s renewed expectation will be when the Lord casts Satan into the eternal Lake of Fire (Rev. 20:10). Now often playing a strong hand against believers, he will be completely subjugated to them.

After the prediction, Paul makes a prayerful pronouncement. He summons “the grace of our Lord Jesus [to] be with you.” All of the thirteen letters commonly ascribed to Paul end in these words or words of this essence. Since Paul magnified grace in a profound way (1 Cor. 3:10), the pronouncement is a special reminder of God’s favor that justifies, sanctifies and will glorify.

Paul’s Commitment in Prayer (25–27)

Glory in God’s ability (25–26). He praises God as able to establish believers. He can do this in accordance with the true gospel of Jesus Christ, and this in coordination with the full revelation of the mystery God kept secret in past ages. The “mystery,” how God would correlate all matters in His Messiah and fulfill His promises to Jews and Gentiles, is now manifested. In Jesus’ phrasing, things new and things old are correlated and the full message made clear (Matt. 13:52).

What has become known in Jesus Christ and what is known by the Scriptures of the Old Testament prophets, now synchronized, has been made known to all the nations. This is illustrated in the steps of the gospel reaching out in Acts, first in Jerusalem, then in Judea, Samaria, and to the uttermost parts of the earth (1:8). The correlated message leads to obedience that faith expresses.

Glory in God’s wisdom (27). Paul is entrusting the work of taking the believers on from here (as 25a) and giving tribute to Him for His wisdom as well as His ability. His praise is “to the only wise God. . . .” or “to God who alone is wise” in the infinite sense. Paul is gripped anew by the wisdom he praised God for in 11:33–36.

The praise Paul pours out to God is “through (dia) Jesus Christ.” Paul is able to praise God only through means of Christ, through the grace He has mediated to give him that access (5:2). For Christ is the way, the truth and the life (John 14:6).

To this God “be the glory for all eternity.” As in 11:36, eis tous aionas, has the literal idea “unto the ages,” these going on and on, so the idea is for all eternity. Since a form of the same word for “ages” is used to describe God as “the God of the ages” in verse 26, it is evident that with Him it has the idea of eternity. The “Amen” as in 15:33 and other passages is Paul’s prayerful response of affirmation to God; He is worthy of the praise just accorded Him. Readers, like an audience hearing a praise song, are left with the signal to affirm this as their own sentiment.

Guidelines for prayer emerge. First, it is ever fitting for a Christian to utter a prayer wish for God’s grace on others. Paul’s heart rises to God as he guides Tertius in writing what he says. And so can we pause often in a busy life to breath prayers of grace. Second, God’s ability and wisdom are always good reasons for which to give Him the glory.

Third, the more one has a vital grasp of what God’s Word teaches about His plan, the better this can become meaningful in prayer. Fourth, all Christians can put a new emphasis on using the affirmation “Amen” with the zest that puts behind it the whole heart. It is not a “signing off” to prayer, but a fresh “signing on” to the God of prayer.

Prayer in 1 Corinthians

Introduction

Mention of prayer is more frequent in 1 Corinthians (twenty-one times) than in 2 Corinthians (thirteen). About one-third of the instances in the first letter are to prayer while speaking in a tongue, all concentrated just in Chapters 12–14.

Several of the main aspects of prayer appear in the first epistle. The writer mentions thanks (1:4–9, 14; 11:24; Chaps. 12–14, praise/thanks in tongues; 15:57, etc.); intercessory conferral of God’s judgment on a person (5:3–5; 16:22), or summoning a blessing (1:3; 16:23–24); prayer in general of husband and wife (7:5); petition (14:13); and confession/praise (14:25).

In the second letter, thanks reappears several times (2:24; 9:12–15, etc.). Other aspects are petition for God’s removing of a trial (12:8); a summons for God to attest the writer’s motives (1:23); intercession to rescue the writer out of trial (1:11), and for godly growth in those who receive the epistle (9:10–11).

The Author and Date

That Paul wrote both epistles has drawn wide support. Church fathers such as Clement of Rome, Polycarp, Irenaeus, and Tertullian claim Paul. Evidence in the books agrees. The writer calls himself Paul (1:1; 16:21; 2 Cor. 1:1; 10:1), and is an apostle (1:1; 4:9; 2 Cor. 1:1). He has the apostolic authority to invoke God’s judgment on an offender (5:3–5); claims the signs of a true apostle (2 Cor. 12:12); mentions his authority to judge the recipients (4:21; 2 Cor. 12–13); and has begotten them spiritually (4:15). Several details fit Paul. For example, the risen Lord appeared to him after showing Himself to others (15:8), he persecuted the church (15:9), and labored more abundantly than all (15:10). He has preached in Corinth (2:1–5), and is coming a third time (2 Cor. 13:1). All of these details agree with Paul’s career in the Book of Acts.

Many other claims, as well, point to Paul in the Acts (cf. background below).

The dates for the two letters that correlate with Acts occur ca. A.D. 55–57. Ephesus was the sending place of the first epistle at least (16:8), and the second epistle issued from Macedonia (2:13; 7:5–7; 8:1; 9:2–4), possibly Philippi.

Paul sent 2 Corinthians for several reasons: to explain the purpose of his sufferings (1:3–11); justify a switch in plans about returning to Corinth (1:12–2:4); furnish counsel on how to recover a man guilty of an offense, probably the man in 1 Corinthians 5 (2:5–11); show his joy in certain things at Corinth (2:12–13); describe the gospel and its ministry as superior to that of the law (2:14–6:10); entreat the Corinthians to live a separated life and to keep harmony with oneself (6:11–7:16); challenge believers about giving (8–9); and verify his authority as coming from God (10–13).

The reference to Gallio as proconsul helps to date Paul’s visit, since Gallio began his term in A.D. 51. Paul visited after Gallio’s reign had begun, was in Corinth for an extended stay (cf. below), and wrote both epistles during that tenure.

The Background

Chief among passages furnishing the historical framework for Paul’s two epistles is Acts 18–20. Paul ministered at Corinth for more than a year and a half (18:1–11, 18). He spoke to both Jews and Greeks (18:4), leading some of each group to Christ (8). God told Paul that He has “many people” in the city (10).

Paul had come to Corinth from Athens during his second missionary journey (18:1). His encounter with the philosophically proud on Mars Hill (Acts 17) left the deep impression in him to preach the cross (1 Cor. 2:1–5). In Acts 18:5, he was “pressed in the spirit.” The KJV renders this as “being occupied with the Word,” in proclaiming it. The word is sunecho, “to have or hold with,” claiming that on which Paul was concentrating his efforts. Later Paul went to Ephesus and after that Palestine (18:18ff.).

Then, when Paul was back in Ephesus, those of Chloe’s household brought him disturbing news. Church factions were a problem at Corinth (1 Cor. 1:11). Divisions and strife tore at the fabric of the church. Then a Corinthian letter reached Paul at Ephesus, brought possibly by Fortunmatus and Stephanas (1 Cor. 7:1; 16:17). Paul read its questions about divorce, marriage, meat offered to idols, spiritual gifts, and so on. To answer these queries, the apostle wrote what is known as 1 Corinthians, dispatching it by Titus and another unnamed brother (1:1; 2 Cor. 8:6; 12:18).

Paul later heard that some were questioning his apostleship at Corinth. So he wrote, among other things, to verify his role (2 Cor. 2:3, 9; 7:8–12; Chaps. 10–13). Titus, having carried the first letter to Corinth, was delayed in getting back to Paul, who planned to come to Corinth (2 Cor. 1:15–16). Titus finally reached Paul, gave his report on the effect of the letter (2 Cor. 7:6–16; cf. 2:12–13), and then Paul wrote 2 Corinthians. This letter was probably in the following autumn after he had written 1 Corinthians.

Much in 2 Corinthians is defensive. Throughout, the reader senses that Paul feels the lash of critics. Well-defined ripples show that he is answering some who challenge his office and authority. In their notions, he has used lightness in his decisions and is unstable, vacillating (1:17); he is the “big boss” type (1:24); he did not bring letters to commend him (3:1); he has overstepped his bounds in the ministry (10:13–17); he was not of the original apostles but a “Johnny-come-lately” upstart (11:5; 12:11); and he walked after the flesh (10:2).

Some of Paul’s critics deserved the criticism he himself gives. They corrupted the Word (2:17); they posed as “ministers of Christ” in a slick masquerade (11:23); they were domineering (11:20), but not ready to hazard their lives by intense front-line service like Paul (11:23–27); they were termites, feeding on work Paul had laid and seeking to eat out the foundation he had formed.

Corinth is said to have been founded around 1,514 years before Christ by Sisyphus. Corinthians claimed that the city was named after Corinthus, son of Jupiter. Paul visited the cosmopolitan city when it was the richest site and cultural center for all of Greece. It was the capital of Achaia, a Roman province, and was situated on the isthmus, offering easy access to the Aegean Sea. Some claim a population of 500,000 to 700,000 when Paul came there (L. Morris, First Corinthians, p. 16, note).

Paul gives counsel to meet problems well-known at Corinth. Dividing into parties was common and this carried into the church. Many wallowed in moral promiscuity, and the city had temples known for cultic prostitution. The atmosphere was tainted with the luring spice of sexual sin.

The Theme and Outline

In 1 Corinthians, Paul’s theme is God’s enrichment that is sufficient. The leading feature in this, Paul’s longest epistle, is the emphasis on the life of the local church. He counsels on key problems of a young church on the firing line and does this in practical fashion in light of God’s gracious endowment (cf. 1:4–9).

1 Corinthians:

I.   Introduction (1:1–9)

A. Greeting with Prayer (1:1–3)

B. Thanksgiving in Prayer (1:4–9)

II.  Correction (1:10–6:20)

A. The Problem of Divisions (1:10–4:21)

B. The Problem of Discipline (5:1–13)

C. The Problem of Disputes (6:1–8)

D. The Problem of Defilement (6:9–20)

III. Counsel (7:1–16:9)

A. Marriage (7)

B. Meats (8–10)

C. Ministration in the Church (11–14)

D. Miracle of Resurrection (15)

E. Money for the Saints (16:1–9) IV. Conclusion (16:10–24)

Now it is time to view prayer in the current that flows in this epistle, passage by passage.

1 Corinthians 1:3

Grace and Peace to the Saved

Romans 1:7 has already set the precedent for this same intercessory calling of God’s grace and peace that He gives to believers (cf. there).

Such an introductory prayer appears in all the epistles considered to have come from Paul, and certain other ones too. The three “Pastoral” letters add the prayer for “mercy” between “grace” and “peace,” for all believers still need each of the qualities, and not just when they first entered the saved life. Paul distinctly defines the recipients of 1 Corinthians as “sanctified in Christ Jesus, saints by calling,” who can claim the Lord as their own (2). Like the Pastorals, 2 John has the prayer even for the three blessings (v. 3). Jude 2 mentions “mercy” and “peace” with still another blessing, “love.” What is prayed for in 1 Corinthians 1:3, “grace” for example, the believers already have in some measure received. God gives any of the qualities when He initially blesses those who believe in Christ. But He also is rich to give them perpetually, as needed. Paul in 1 Corinthians uses himself as an example of serving in God’s supply of grace after having become a Christian (3:10; 15:10). He writes in 2 Corinthians of believers having adequacy from God, not themselves (3:5), of God causing all grace to overflow so that they can be fruitful (9:8), and of God’s grace supplying sufficient power in the situation of human weakness (12:7–9). In the last passage, “grace” appears in one of its several meanings: power that braces up to difficulty (cf. Acts 4:33).

Where “grace” does fill with what can prove adequate, “peace” is spiritually natural. For it is a restfulness of Christian composure based on resources that are sufficient in the Lord. Paul, the same writer, puts the “peace of God that surpasses all [human] comprehension” with the “God of peace” who has such resource in its perfection and deals it to the praying heart (Phil. 4:6–9).

Principles of prayer follow naturally. First, prayer calls to God to provide bounties such as grace and peace. These can bless lives that are open to receive the helps as “yes” gestures of God in Christ (cf. 2 Cor. 1:20). The unsaved, unlike the saved of verses 2 and 4, are not in line for the benefits; if they never repent, they finally will be in an accursed state (16:22). In the present life they yet may believe, and in such a step, blessing can change everything (2 Cor. 3:14–18).

Second, it makes sense to pray in the order here, seeking “grace” before “peace.” For God in grace brings salvation (Titus 2:11), and peace naturally follows as a blessing in grace, at the outset and later. We may pray in ignorance of this, and God can still bless, yet it is better to pray in accord with the example God’s Word gives. We can be sensitive to Scripture and true to spirituality at the same time!

Third, Paul shows that praying for grace and peace is praying for what all believers need and what is a pertinent prayer. The ones for whom he intercedes are all who are in “the church of God . . . at Corinth,” all “those . . . sanctified,” or “saints.” He even relates all believers at Corinth with all the saved everywhere, all who “call” or pray upon the name of the same Lord. The calling as to their own experience of it begins in receiving salvation (cf. Rom. 10:13). It goes on as a customary privilege of all who make true believing contact with God based on assets found in Christ.

1 Corinthians 1:4–9

Thanksgiving for Riches in Christ

Verses 4–9 form a prayer that celebrates riches before Paul exhorts believers to live in unity based on their wealth (v. 10). They ought to glory in the Lord (31), not in leaders, as if any of these have special status that is a reason for saints dividing into rival groups (12).

Paul’s prayer is defined by five details.

The Rejoicing (4a)

“I am giving thanks” is the present tense of eucharisteo. It is a frequent word for thanks when it occurs in these two epistles (1:14; 11:24; 14:16–18; 2 Cor. 1:11). Another word that appears often in the same letters to mean “thanks” is charis (15:57; 2 Cor. 8:1; 9:15).

The Resource (4b)

Paul’s thanksgiving is “to God,” without specifying Father, Son, or Spirit, even though he does distinguish Father and Son at times (1:1, 3, 9), and even Father, Son, and Spirit (2 Cor. 13:13, Greek; cf. 1 Cor. 3:16; 6:19). The grace for which he is grateful to the Lord is “the grace of God,” which can relate to any member of the Godhead, all of whom have grace and give it. God is the resource. The particular reservoir or channel specified, in which God has made the riches available to believers, is “in Christ Jesus.” In 2 Corinthians 12:9, “My grace” is the “power of Christ,” but that does not deny that it is also the power of the Father and of the Spirit in splendid harmony. This is as the last verse of 2 Corinthians, which while mentioning members of the Godhead for grace, love, and fellowship, does not restrict each quality only to the One linked at the moment with it. The qualities are listed for emphasis, not exclusion, just as Paul refers in his prayer to “my God” and what is “given you.” God is their God also, and the grace was also given as well to Paul (v. 4).

While the resource is God—the grace of God is “the grace which characterizes God” or else “flows from God”—it is also the richness that He gives, the grace as a many-splendored treasure. Verse 5 emphasizes “that in everything you are enriched in Him . . .,” linking Giver and grace given. Likewise, 4:7 focuses on every resource believers have from God and grace, and they are only receivers of these bounties. God as Resource (Giver) is linked with the resource (grace) He bestows (15:10; 2 Cor. 9:8; 12:9).

The Recipients (4e)

Paul prays about the grace “given you,” meaning to include believers at Corinth as in 1:2 and “all” who call on God, basing their call on Christ, in the same verse. He is not excluding himself, but emphasizing that they are included, just as he focuses on “you” before (3) and after (5–9). He has already made clear that he is an apostle of Jesus Christ (1) and he is among “all” who call upon the name of Christ (2). He himself is related to God according to grace (3:10), and a partaker of the gospel (9:23).

The spirit of the thanksgiving for “you” is similar to the heavenly rejoicing over one sinner who repents and is saved (Luke 15:7, 10). In principle it is true of any sinner, as Paul’s “all” gathers in (1 Cor. 1:2).

The Repeating (4c)

What Paul thanks God for is what he “always” appreciates. He prays this in a repeated exhilaration. He never feels that it is old, stale stuff to thank God for His grace to others; rather, this is ever a prime and fresh matter. Paul’s interest by prayer projects vitally and continually to those of other churches too (Eph. 1:16; Phil. 1:4; Col. 1:3, etc.). Prayer must have saturated his own life, as he challenged others to offer thanks in everything (Phil. 4:6) and pray without ceasing (1 Thess. 5:17). His practice is an indication that a person committed to God and others in prayer can pray much and include many. It also illustrates how a believer can use time to uphold God’s values when he could devote time only to things without prayer.

The Reason (4d–9)

The One who motivates Paul’s prayer is God (cf. 15:10), energizing by His grace given in Christ Jesus. Paul seems never to cease from magnifying grace. Here, he begins his letter to the Corinthian believers with seven details that define his reason.

The channel. God’s channel of grace is Christ, for the grace is “by Christ Jesus.” Christ can be seen as the sphere (“in”) or the conveyor/channel/custodian. He is actually both, and it is neither easy nor necessary to separate one from the other. Like a great lake in the mountains as a sphere of vast resource out of which streams of blessing flow, Christ is both the bounty and the One who brings bounty.

The completeness (5). Paul’s prayer notes enrichment “in everything” and “in all speech and understanding.” He even mentions later that those receiving from God are not lacking in any gift, that the blessing will be theirs to the end, and that they will be blameless.

All “utterance” refers to every kind of communication with the lips that reflects the change from sin to God’s will. Some examples include praying, as Paul is recounting here, keeping their talk pleasing to God and ministering grace to others (cf. Eph. 4:29–32; Col. 4:6), teaching (1 Cor. 12:28), witnessing of Christ (Acts 1:8), and praising God as in examples of 14:2, 6, 14–18.

All “knowledge” embraces every facet of knowledge looked at according to a value system focused on pleasing God, guided by His power, and committed to His will (cf. 9:20–23; 10:31; 2 Cor. 5:15, 17). It is knowledge that finds its orientation and perspective in God’s Word. Since all believers still are imperfect in this life, the knowledge would flexibly allow for growth, as new light from the Word informs and guides the thoughts to seek God’s way more fully. Paul himself intercedes for Christians in this very matter (Phil. 1:9– 11; Col. 1:9). These believers have received the reservoir of God’s knowledge in His Word, the ideal, and can experience the practical remaking of their knowledge to grow in this knowledge (cf. 2 Pet. 3:18).

The confirmation (6). Paul’s reason for thanksgiving, based in its channel, grace, and in the completeness of this grace, has its confirmation as well. The testimony of these believers to Christ (to a saving relation to Him) was “confirmed” in them, in the passive voice, by God. Paul’s word for this in prayer is bebaioo, used in the aorist tense for a decisive past authentication, not by their faithfulness but by God’s, in showing that He had enriched them in everything. The word meant “to make firm, ground solidly, establish, prove, guarantee.” It occurs for miracles that validate the gospel message (Mark 16:20; Heb. 2:3), for God confirming (strengthening) believers to be faithful (1 Cor. 1:8; 2 Cor. 1:21), and for their being made steadfast in their faith (Col. 2:7).

A form of the word in the Greek Old Testament (LXX) at Psalm 40:12b, which is the English 41:12b, describes the believer as being eternally established by God. And in Psalm 118:28b (Heb), or 119:28b in the English Bible, the believer prays, “Strengthen [make me steadfast] according to your word.” In the context, the one praying looks to God to do various things for him—revive, teach, help him understand, remove the false way from him, and increase his heart capacity to respond to Him (25–32).

Bebaioo was even a technical term for guaranteed security in a business deal (TDNT, 1:602). Some Bible passages have it in this sense, as Leviticus 25:23 (LXX) for a legal guarantee in a land sale and Hebrews 6:16 for a definitive oath as a legal guarantee. As the testimony to Christ was solidly confirmed in believers, God is the One who solidly confirms all the way (1 Cor. 1:8, the same word). His instrument in doing this is His Word, which, by using the same term, is “sure, reliable” (Rom. 4:16; 2 Pet. 1:19). The Word builds believers up and gives them an inheritance among those who are set apart in God (Acts 20:32).

The charisma (7). Paul shows, as he recounts what he prays, that, as a result of God’s grace confirming the believers, they are “not lacking in any gift [charisma]. . . .” God’s grace of verse 4 and its enrichment that is so complete in verse 5 so outfits His people that they do not “come behind” in or stand in need of any gift He has not provided to Christians. The word is hustereo, which in the present tense describes a continual giftedness in not coming up short. In the passive voice, the term means “to lack, go without” as the prodigal son began to be in want or hunger (Luke 15:14). Paul at times, when God purposed it to be the case, was in need while among the Corinthians (2 Cor. 11:9) and had learned to be content in God’s sufficiency even when he did not have some temporal benefit (Phil. 4:12).

God permits His people to experience temporal lack in situations where He chooses to firm them up by special lessons of His adequacy. But the Corinthian believers are not in need of spiritual gifts; Paul will explain in Chapters 12–14 that they have all they need. But it is important that they use these in love as God wills even for the sake of others. These others can profit spiritually from a variety of ministrations the Spirit gives.

The consolation (7). As the Christians have no lack of endowment yet as to spiritual gifts, they are eagerly awaiting the revelation of “our Lord Jesus Christ” Adequate now, they also expect Christ’s unveiling of His full glory at the second advent. He had told His followers about this future revealing (Matt. 16:27ff.), and had even given Peter, James, and John an advance, miniature picture of it by the glory shown in His transfiguration (Matt. 17:1–9). Paul’s theology more fully is that when Christ does appear, believers also will appear with Him in the sphere of glory (Col. 3:4; cf. 1 Thess. 2:12; 1 Pet. 5:10).

Jesus had linked the coming glory with the future kingdom (Matt. 13:43; 26:64). What Paul prays in 1 Corinthians 1 is filled out by his own anticipation of the coming kingdom and its glory (4:8, 20; 6:9; 15:43, 49–57; 2 Cor. 4:17ff.; 1 Thess. 2:12; 2 Tim. 4:1).

The certainty (8–9). As God has already solidly confirmed the testimony to Christ in the Corinthian believers (6), Christ will confirm it (same word) to the end. Paul’s prayer recognizes that this confirming guarantees certainty that saints of verse 2 will appear “blameless” before God. This is consistent with John’s words to the effect that the saved have an advocate with the Father, Jesus Christ the righteous one (1 John 2:2). The certainty is also in accord with Paul’s own concept in Romans 8:28ff. that those God foreknew, predestined, and chose He also justifies, certifies to be glorified, and preserves securely in His love.

The prayer anticipates certainty of final safety in “the day of our Lord Jesus Christ,” the time of His future coming when He judges and gives reward (1 Cor. 3:13; 4:5). Paul, in prayer, twice uses the full description of “our” (all believers’ of v. 2) benefactor who is to effect His revelation (7, 8). He is “our Lord Jesus Christ.” He is Lord as the Sovereign, the king Paul proclaimed at Thessalonica (Acts 17:7), the king Jesus equated with Himself (Matt. 25:34, 40), and the king Daniel had foreseen (7:13–14, 27). He is Jesus as the “Deliverer” or “Savior,” Christ as the anointed one, the Messiah of Psalm 2:7–8 and Daniel 9:25–26, who will fulfill the true messianic yearnings.

Such certainty is Paul’s point also in his words “God is faithful” (9). His prayer touches on every angle of time, to pledge the unfailing security of those set apart in Christ (2). For in the past God gave them grace, He enriched them in every relevant way, confirmed their testimony to Christ as solid, and God stands faithful as the initiator who summoned them into fellowship with His Son. In the present, they have no lack in spiritual gifts, showing God’s commitment to meet needs now, and they also are now awaiting Christ’s full display of glory. As to their prospect, Christ will guarantee them to the end, even keep them blameless until He comes. Certainty encourages believers whether they look back, to their endowment now, or to the future.

The consummation (8). Being established in a blameless standing with Christ will find its complete triumph in the day of His coming. What God has begun with the believers, He is to carry through with to the full consummation.

Now that Paul’s review of what he prays for the believers is over, it is apropos to glean principles pertinent for our own praying. First, we can always pray for others as did Paul, and let the Word itself specify the content of the gratitude, defined by God’s bounty of grace. How could prayer ever run dry of reason to voice thanksgiving? Second, we often thank God for blessings to our own lives, and we should. But these same blessings or similar ones can also elicit our appreciation for what God has done for others.

Third, prayer can exult over God’s fullness in enriching Christians. As Peter says later, God has granted everything that relates to life and godliness (2 Pet. 1:3), and that is a lavishness to be very upbeat about when we pray. How different from many prayers that express a despondent, defeated tone! Fourth, if we pray, taking seriously God’s generosity in all speech and knowledge, fervent prayer rightly joins with development in the speech and knowledge that such riches give us to draw upon. We will not be as some, who pray much but are little exercised as to other speech that is also focused on God’s cause, and are not practically filled with His vital knowledge.

Fifth, our prayers can and ought to mingle what God has done for believers in the past, is now doing, and promises yet to carry out. Sixth, while much in the Bible stresses the role prayer can give to our own faithful action (cf. 3:10; 15:10; 1 Thess. 1:3), prayer needs to dwell on what God is sure to do to cause us to triumph. Our work has many flaws, His is perfect, even pledging the outlook that the saved will be finally blameless.

1 Corinthians 1:14

Thanks for Few Baptisms

Prayer is rather immediate in Paul’s second section of the letter, dealing with “Correction” to help on various problems at Corinth (1:10–6:20). He opens with the problem of divisions (1:10–4:21) and is referring to his prayer of thanks four verses into this, thanks that is strategic to unity in Christ.

A Statement of the Problem (1:10–12)

Before mentioning his prayer (14), the apostle exhorts the “brethren” (all believers at Corinth, cf. v. 2) by the name of Christ to agree in unity and tolerate no divisions. Instead of a mood that splinters into factions going different ways, he wants believers to be complete in a harmony of mind and judgment on convictions they should be together on.

The oneness in verse 10 cooperates on issues in a united effort that fulfills values of God’s will. It does not mean that all believers are to be “duplicate copies” as from a copy machine or like sausage links all made the same way. It is not against individual tastes, preferences, and opinions in details where believers can vary, yet strive together on the matters that maintain Christian team spirit. For example, a choir can have people who fulfill different parts, yet harmony in the effort, as can a farm, a business, an army, or an athletic team. Paul himself later uses the human body as an analogy of the Christian church. He pictures different members who do varying things, yet all can be in unity (1 Cor. 12; cf. Phil. 1:27).

Paul shows that he has received a report from a Christian fellowship group, “Chloe’s [people],” that quarrels disunify Corinthian saints (11). He specifies the content of the report—that different individuals claim to be “of Paul” or “of Apollos,” or “of Cephas” or “of Christ” (12). The first two of these Paul repeats in 3:4 and the first three in 3:22. The four distinct emphases are actual divisions or at least attitudes that to some degree hamper overall concord.

The group that claims Paul would reasonably be converts of Paul when he laid the local church’s foundation at Corinth (Acts 18:1–18; 1 Cor. 2:1–5; 4:14ff.). Advocates of Apollos may have gravitated more to him due to his eloquence (Acts 18:24–28). The Cephas faction were possibly Jewish Christians from Palestine, or those influenced to pull apart in loyalty to Peter. These may even have been originally among Paul’s converts at Corinth.

The “of Christ” people invite more differing interpretations than any of the groups. The listing in 1:12 seems to fault them as well. While in 3:23 “you are of Christ” applies to all the saved (cf. 1:2), what Paul censures is some taking the description as exclusive to themselves. If so, this is as if to boast in a better-than-thou spirit, “we are of Christ, you are not.” The fourth slogan is the right designation if believers use it in the humble spirit of 3:23, but wrong if they do not, as in 1:12.

The solution to the problem (1:13–4:21). Paul seeks to iron out the problem by nine basic points, that “Christ died for you” (13–17), and other reasons. Prayer occurs in the first, but before concentrating on this point, the other points can be summed up. They are: Christ provides salvation through His cross by faith (1:18–21); faith in Christ is in God’s power (2:1–5); Christ offers God’s wisdom (2:6–3:4); men relate to God’s work as ministers (3:5–4:5); believers differ in their service due to God’s varying gifts, not of some selforiginated genius (4:6–13); since Paul is the Corinthian believers’ spiritual father who introduced them to Christ, they should follow him as he follows Christ (4:14–17); and God’s criterion of evaluating people is the spiritual power He discerns in them (4:18–21).

Now attention concentrates on 1:13–17 where prayer occurs.

Prayer is one of three facets that flow together as parts of Paul’s first line of reasoning. For the emphasis on prayer, only these five verses are considered.

(1) The facing of the issue (13). Four emphases by the groups of 1:12 give the impression that Christ is divided, since all the divided believers claim a relation with Him. But Christ Himself is not splintered off, neither should His people be. It is Christ who was crucified for them, not Paul, or for that matter Apollos or Cephas. Christ is the Person in whose one name the believing are baptized, not Paul or any other.

(2) The fact of the thanks (14). Paul asserts that he thanks God. In this case the gratitude is for one particular fact. It is not thanks in a more panoramic sense as in 1:4. He feels appreciation to God that he baptized none of the Corinthians except Crispus and Gaius, and in verse 16 those of the household of Stephanas, only these, as far as he humanly remembers.

Thanks for not baptizing converts is not a norm of indifference in itself. Usually a believer with converts, who could baptize them, would be very thankful to do so, for each person is a new believer, and baptism is important as a picture of spiritual death and resurrection with Christ (Rom. 6:1–10). Baptizing converts is, in Jesus’ teaching, vitally associated with obedience in going to and discipling people (Matt. 28:19). Paul would be grateful that he had baptized the few he does name here, just as for his baptizing of the Philippian jailer (Acts 16). A different meaning is behind Paul’s prayer.

(3) The focus of the thanks (15, 17). Of course Paul is thankful for converts and for their baptism. He is not depreciating baptism by such prayer, but putting it in its proper place in subservience to the gospel. What Paul is thanking God for is that he did not baptize any of the Corinthians involved in this specific problem of divisions. In view of this problem, they could construe his baptism of them as a pretext for exalting him; he is grateful that in this situation they do not have such a pretext. Verse 15 deliberately states the reason for his giving accolades to God.

Verse 17 explains more. Paul is not conveying that Christ did not at all send him to baptize. The statement follows a Semitic idiom that is frequent in Scripture. What the writer negates he does not negate absolutely, but in comparison so that the emphasis is thrown heavily on the other action. The idea is “not so much A as B.” Paul would, with others, be true to a part of the Great Commission, baptizing (Matt. 28:19). Examples of the comparative negation occur in the Old Testament (1 Sam. 8:7; Jer. 7:22ff.) and New Testament (Matt. 10:20; Mark 9:57; Luke 14:12–14; John 12:44; Acts 5:4; 1 John 3:18). More evidence is available (cf. Heinz Kruse, “Die‘Dialektische Negation’ Als Semitisches Idiom,” Vetus Testamentum, IV, 1954, p. 385–400; C. J. Cadoux, “The Use of Hyperbole in Scripture,” Expository Times, LII, 1940–1942, p. 378–81).

In verse 17, Paul desires all of the glory to go to Christ, and to His gospel of grace, in verse 4. It does not belong to him for baptizing or cleverness or any human factor that a party spirit could seize on to exalt him. A servant is only a servant, and God is the One that believers should credit as giving the increase (3:4–7). Paul’s prayer in thanksgiving is with a view to giving God, not man, the glory (1:29–31; 3:21).

Which principles for prayer are bannered here? First, when our prayer is thanksgiving, let our reason be consistent with God’s Word and with a passion that He receive glory, not us. Let it be from servants of God to the God servants adore. Second, it is vital to be diligent in the Word to be servants true to what it says even as reflected in what and how we pray. Much prayer is frothy, thin, catering to lazy carelessness, as if it should not matter to see Scripture properly.

No clear-cut reference to prayer occurs again in 1 Corinthians until Chapter 5.

1 Corinthians 5:3–5

Prayer That Calls God to Judge

This is a somewhat unusual case file in which prayer plays a vital role. Paul prays, committing a professing believer persisting in immorality to Satan, but ultimately to God, with a remedial purpose as his desire. The prayer is strategic in the second part of the exposition that now follows.

The Exposure of the Sin (1–2)

It is a report heard commonly (present tense) that fornication (porneia) is flagrant “in you,” that is, “in your midst,” in the church at Corinth. The fornication is of a variety that is often not even tolerated among the pagan Gentiles outside the church. It is a case in which the man offending “has” (present tense, in a continuing relationship) his father’s wife, his stepmother.

Paul obviously means that the man is persisting on, not showing repentance, engaging in intimate sexual privileges that belong only in marriage. This is just as the word “have” in 7:2 refers to the sexual privacy a man has with his wife. The apostle is not saying that such a union is absolutely never known among those of the world (cf. 6:9–11; Eph. 5:3–7), but that it is not accepted as legitimate in morally serious cases. The woman participating in the illicit affair is apparently not a professing believer. For Paul writes only of removing the man from the fellowship. The woman is not of the church.

The problem is compounded. It is not only the incest which violates God’s standard (Lev. 18:8; 20:11) as in Reuben’s sin. Genesis 35:22 capsuled that, and the extra-biblical Testament of Reuben described his lust of the eyes and escapade in greater detail. It also is a problem in that other Corinthians in the church are tolerating the sin (1 Cor. 5:2). They have not displayed a “spiritual” attitude expressing the mind of Christ (2:15–16; 3:1), but a carnal spirit (3:1, 3). In this they have been “arrogant.” The word means “puffed up,” having a “big head,” and in the perfect tense puffed up in the past with an arrogant, calloused spirit that continues. The conceit refers to being boastful (4:6; 5:6). The guilty members are concerned over spiritual status of leaders they favor (1:12; 4:6), in carnality that surfaces in jealousy and strife (3:4). They show haughtiness against those who are not in their group or do not follow their preferences. What they should have done was “mourn” in taking a stand against sin and seeking spiritual recovery for the offender and the pure testimony of the church. They should have had their minds together in a real concern to deal with the sin sensitively, humbly, decisively (cf. 2 Cor. 7:11), so that it would not bring dishonor on them and, more importantly, on Christ’s cause.

Rather than tacitly condoning the sin by giving the impression that they have made peace with it, they ought to distance the church from any taint of scandal. They should administer church discipline. This would be in removing the unrepentant man guilty of the immorality “out from the midst of you” (v. 2). Excommunication is the idea.

While the sin is put in the present tense in verse 1 (“has”), verses 2–3 twice describe it by a past (aorist) tense. Probably this intends a constative aorist sense that looks at all that is involved in the entire smudge as one total case of sin. The man “has done” the deed and “committed” it.

Having mentioned the remedy as beginning with removing the guilty member, Paul will develop this.

The Excommunication of the Sinner (3–13)

It is at this point that Paul exemplifies one aspect in prayer, one variation of intercessory pleading involving another. The Corinthians have not exercised it as they should, but Paul is a model in doing it. He has already judged the man, not in capricious or vindictive or self-righteous feeling, but having the mind of Christ, for he is His follower (2:16). He is expressing the stand God takes on the matter, not with joy but with grief that aches over the sin. His prayer calls on God, and his decision voices what he sees as God’s will “to deliver” such a violator to Satan. Verse 5 completes the thought about the prayerful entrustment that begins in verse 3.

What are the factors indicating that prayer is involved?

(1) Prayer can be one legitimate channel for carrying out Jesus’ will about binding or loosing (Matt. 16:19; 18:18). The apostles, and in the same principle, any believers who follow God’s will, transact on earth what God has transacted in heaven. In a particular case the action is in binding (prohibiting) or loosing (permitting), as in a legal case where a person is indicted as guilty or declared innocent. In matters of church discipline, as the passages of Matthew have in view, God’s will finds release through His servants who are sensitive to enact it. Prayer committing an offender is among the expressions in which this takes place (cf. Matt. 18:19).

(2) The word for “deliver” in 1 Corinthians 5:5 is paradidomi, the same as in other entrustments to God in prayer (Acts 14:26; 15:40; 1 Tim. 1:20). The delivering is to God in the sense of committing, as Jesus in prayer to the Father entrusted His spirit before He died (Luke 23:46), and as He turned his case over to God in trials (1 Pet. 2:23). This is one situation in casting a burden on the Lord (Ps. 55:22; 1 Pet. 5:7). A second word for prayerful capitulation to God is paratithemi, which also has clear examples (Acts 14:23; 20:32; 1 Pet. 4:19).

True, the entrustment in 1 Corinthians 5:5 is said to be “to Satan.” Yet at the same time it is more ultimately to God who has power over Satan in accomplishing His will. This is illustrated in the Book of Job, where God permits Satan to bring bodily affliction to Job, yet God accomplishes His will.

(3) The prayerful aspect is similar to Paul’s praying (calling on God for) an anathema, a judgment, on those who will not trust God (1 Cor. 16:22). He also prayerfully wishes (calls for) blessing on believers (16:23). To pray down judgment is an opposite to appealing for God to give His blessing such as the priests in Israel could do (Num. 6:22–27).

(4) To make the commitment effective at long distance, from Ephesus (16:8) to Corinth, would require God. Paul uses a phrase often associated with prayer, “In the name of our Lord Jesus,” and he depends on the Lord’s power (v. 4).

To “deliver” or “commit” to Satan, as in 1 Timothy 1:20, is to consign a person to him in prayer to God, who has control over him, as in the Book of Job. The commitment by prayer is “for the destruction of the flesh,” the offending man’s bodily flesh again as in Job’s case, in a wasting effect. In this instance it is not of a person sterling in righteousness as Job, but a man who is living in sin. Satan and sin with its defiance of God can have a destroying effect on the temporal well-being of a person and lead on to death sooner or later. But Paul has in view the remedial purpose he hopes will be realized, that the spirit will be saved in the future day when Christ returns.

This assumes that Paul’s words concern a hope that piercing conviction will be a means God mercifully uses to press the offender to repentance. If saved, repentance would show his reality as cream rises on milk; if not saved, reappraisal and repentance would have its effect in genuine salvation. In one scenario or the other, Paul kindly hopes that the man’s spirit will turn out to be saved in the future time of reckoning.

At the moment, the man’s persistence in sinful indulgence, similar to that which clearly describes the unsaved (6:9ff.), imposes a valid question mark on the reality of the man’s profession to be in the faith. This could well be the reason why Paul does not describe him directly as a brother, but as “one who is named (called) a brother” (5:11), as if the profession is suspect. And the words clearly depicting the unsaved in 6:9ff. all appear in 5:11 for such an individual who persists in the same characteristics.

Paul’s prayer of delivering the man who indulges in fleshly sin amounts to the removal that he wants the Corinthian church to effect. It entails excommunication out into the territory of the world, as distinct from being in the church. And the removal involves not barring the man from attendance where he can hear God’s Word, or from any contact whatsoever with Christians who can guide him to repentance if he will so respond. It does shut him out from any association that can leave an impression that he is felt to be in accord with those who have true fellowship with Christ. So, believers are not to eat with him, one expression of intimacy, as long as the seriousness that his lack of repentance imposes puts him at a distance.

Deep concerns for holy values permeate the context with the apostle’s prayer. He champions cleanness (7), sincerity and truth (8), and moral vigor that takes a stand against bogus things a sinner prizes (11). In the surrounding context true Christian attitudes reflect unity (1:10), glorying in the Lord (1:31), whatever demonstrates the Spirit and His power (2:4), faith (2:5), wisdom (2:6), qualities that show the mind of Christ (2:16), doing work for Christ that has worth and lasting preciousness pictured by “gold, silver, precious stones” (3:12), being trustworthy (4:2), living for what will draw Christ’s praise (4:5), and doing what testifies that the body is a member of Christ (6:15) and the “temple” of the Holy Spirit that glorifies God (6:19–20).

Principles for prayer leave strong impressions here. First, our devotion to God ought to be cultivated to inspire an all-out stand for His will as we pray. Paul is an example worth imitating (cf. 4:16) and he gives the credit to Christ (11:1). Second, prayer should not be unloving, but in reality include “tough love” that validly seeks what is best for God, His church, the world, and individuals. Here, though not mentioned in the brevity, even the woman in the promiscuous sexual alliance might be helped. The repentance of the man with whom she sinned could prompt her to look to God as well.

Third, if we are to call others to obey the Lord, we ourselves need to be people of prayer and transparently true in all the values Paul mentions (2 Tim. 2:22; 1 Pet. 3:12). We can be as effective as we yield to God to make us. But we oppose God and hinder prayer when we put up spiritual roadblocks to keep God from shaping us into the best instruments. Fourth, as we pray it is vital to depend on the power (authority) of our Lord. Fifth, it is wise to pray while keeping in our motives purposes that work to the glory of God and good of others. Paul is not simply negative, but wholesomely positive, fervent that the process about which he prays will result in a man being saved.

Sixth, even though our human limitation does not permit us to know for sure if a person is saved, our prayer can seek that he will be saved. We want matters to work so that he or she will be saved so as to meet the Lord that way some day. Seventh, prayer is one channel by which we reach beyond ourselves and even are models for others. We can show them what can be their own serious insistence, too, to carry out God’s will. Paul seeks to arouse the Corinthians to fulfill what pleases the Lord and works best for all concerned.

1 Corinthians 7:5

Prayer in Marriage

Whatever can be said for prayer of husband and wife together (cf. 1 Pet. 3:7), Paul now looks at their prayer that can be together and/ or each in their own individual devotion. They agree to hold back for a time from regular sexual intimacies with each other, expressly devoting time set apart to make a special effort in prayer.

This occurs in Paul’s long section of counsel, taking up different problems to give feedback to the Corinthians. Marriage in a number of its relations is the issue (7) before Paul addresses other matters in Chapters 8–16. More particularly, 7:1–8 is counseling believers on six details about being married or single. It is within these eight verses that Paul refers to prayer.

Their Atmosphere (1–2)

Paul describes this as one that rightly involves keeping two things in mind.

The profit of being unmarried (1b). It is “good” for a man not to “touch” a woman in the intimate sense of having sex with her. As Paul explains a bit later, certain considerations urge the feasibility of remaining single, in some cases (7a, 8, 27b, etc.). An example is in God counseling Jeremiah not to marry (Chap. 16), yet permitting Ezekiel to marry (Chap. 24), as cases and situations differ.

The privilege of being married (2). In view of the peril of falling into immoral acts, “fornications” in the plural (cf. 5:1–13; 6:12–20), Paul deems it wise for each man or woman God wants to be wedded to have a legitimate marriage partner, his or her own. As in verses 8–9, it is better to marry than to “burn” by the arousal of sexual desire that is unsatisfied and can flame quickly into titillating lustful fantasy that is itself immoral.

Marriage is a privilege, accompanied by legitimate desire and wisdom. It is not Paul’s aim to develop here the benefits of this privilege. God’s Word speaks of the blessing in having children (Ps. 128), supportiveness (Gen. 2:18), the caring relationship of being “one flesh” (Gen. 2:24), sexual pleasure (Prov. 5:15ff.), the testimony a wife can be (Prov. 31:10ff.), the possibilities of prayer even in the marital state (1 Pet. 3:7), and the illustration in marriage of Christ and His church (Eph. 5:22ff.).

Their Agreement (3–5a)

Paul advises the husband to exercise his duty to his wife, apparently with a focus on giving her valid sexual fulfillment (3). For the wife, the same standard applies. Verse 4 emphasizes that the wife and husband do not have exclusive rights over their bodies, to indulge themselves in pleasure only to gratify themselves. For each of them should honor the rights of the other to their bodies and sensitively make themselves available at proper times to one another for sexual intimacies. It is in this flow of context that verse 5 with its reference to prayer has its meaningful place.

The agreement to share with each other in sexual love (3–4) joins with another agreement, in a considerate balance. The couple is permitted one situation in which to refrain from sexual pleasure together. This is when they mutually sense an urgency to devote time to pray in a special surge. In normal situations, they can pray and still also fulfill sexual intimacies, and their habit should be not to defraud one another of the sexual attention and pleasure.

Defrauding is from the word apostereo. It was a graphic term for misappropriating public funds and for robbing (Arndt and Gingrich, 98). Both examples point to selfish misuse of what belongs to another. The marital couple’s agreeing is from the word sumphoneo. Our English term “symphony” comes from this. One can picture instruments in a harmony that produces a delightful symphony. Husband and wife should be like this, in a pleasant accord that agrees together not to engage in sexual acts, so as to commit themselves fully to special prayer. The consent their minds blend in harmony about is “toward” or with reference to a set opportunity (pros kairon).

Their Aim (5)

Behind the symphony in desire is the couple’s cooperating purpose. Paul introduces it by the word hina followed by the plural verb scholazo, which means “that they may devote themselves. . . .” The word appeared in cases of giving oneself busily to, concentrating one’s time on, a thing. In the New Testament, the word refers to a body (like a house) that a spirit left unoccupied, empty, then returned to inhabit (Matt. 12:44; Luke 11:25). Paul’s intent seems to be that the husband and wife should guard the time they set apart to hold back from sex. They do this with the aim to keep it free to fulfill an all-out, undistracted vigil in united prayer. It is not merely a matter of abstaining from one privilege, but seizing the opportunity for another and being honorable to see that they use it wisely.

An ancient example of the same situation occurs in the Testaments of the Twelve Patriarchs, a Jewish writing of the intertestamental age. The Testament of Naphtali 8:8 notes that there is a season for a man to embrace his wife, and a time to abstain from this for his prayer. Paul broadens the prayer to apply to both partners .

“Fasting,” appearing before prayer in 1 Corinthians 7:5 in some translations, does not have firm support as belonging to better ancient manuscripts. It is valid as a practice with prayer, however, even in the church age (cf. on Acts 13:2–3).

Their Arrangement (5)

The couple, says Paul, is not just to fulfill the prayer but specifically “come together again” to fulfill sexual duties that each is to give the other. When the prayer time they consent to has passed, it is time to commit to these intimacies; to renege on this would be to sin by defrauding.

Their Aversion (5)

The obedience to God and sensitivity to one another’s rights to marital sex is with carefulness not to fall into sin. Either partner would be sinning in defrauding, but they also need alertness against temptation to sin in another way. They are to be watchful prayer partners, keeping a defense against Satan’s strategy to tempt them. He would seek to take advantage of their lack of sexual intimacy to lure either into sexual sin with a person outside the marital bond. A capacity for sex can build in those who do not have a special gift to live without it (v. 7). Satan has wiles to maneuver and entice either partner into illicit sex if he or she is not satisfied by the other.

This can occur in many ways, such as immorality with a person outside the marital union (cf. 6:15–18), fondling, gazing with an adulterous eye and heart (Matt. 5:28), today, looking at pornographic literature, video, Internet sites, or a provocative billboard, masturbating, and so on. Deliberate resolve and action living by faith in God for victory is needed. Satan has devices (2 Cor. 2:11), darts, demons, a day saturated with sin (Eph. 6:12–16), stalks about as a roaring lion seeking to devour (1 Pet. 5:8), and is a master strategist preying to exploit weaknesses.

The Acknowledgment (6–8)

Paul says this by permission and not by commandment. This does not rank it as anything less than God’s will, or weaken the authority of it. He simply means that he does not find a specific written command in the Scriptures covering these precise matters, as he did in his example of verse 10 (“not I, but the Lord”). In that case Jesus had expressly dealt with the detail in the gospel passages about divorce (Matt. 19:9; Mark 10:11–12; Luke 16:18). Some matters Paul now freshly says, not the Lord (12), in the sense that the Lord gave no prior words covering these. Still, Paul as God’s mouthpiece expresses His will. He has the Spirit of God in such details (1 Cor. 7:40), as Jesus promised that the Spirit would guide His servants into all truth (John 16:13).

The acknowledgment also includes verses 7–8. Paul prefers that all people be as he is, unmarried as verse 8 clarifies. A further acknowledgment is that, even as he has his preference, he submits to a wider principle of the God he serves. Each person has from God the gift suitable to each individual’s service. The gift is God’s special imparted and sustained ability to live adequately without marriage and its sexual release, or God’s gift of His will to marry and have that fulfillment. The word for gift, charisma, is the same as for any divine bestowal, as in spiritual abilities for serving God (1:7; 12:4ff.). God’s gracious endowment is of the nature of a gift for whatever need it meets in His people and not only for adeptness in serving others in His church.

Looking back, one can glean principles for prayer from what is said here. First, being faithful in prayer is not just an isolated habit of praying, but a part of the total relationship with God and others. Here is one example, in being married or single. One will never be holy staying in total isolation, as if spirituality narrows only to what he or she does personally, having no connection with anyone else. It is always, in normal living, in some ways in community with God and others. Pleasing the Lord in prayer is possible only when we obey His will, which even reaches out to touch others. How often people voice a longing to get a strong prayer life going, yet are not talking God’s will, not really. For they are unwilling to let God have His way in related matters precious to Him and to others His will would have us serve. A sensitive obedience to God’s plan in these verses can go a long way in having the home base true as a center for being real with God in all things.

Second, here is one strategic case in which to apply the principle of alert watchfulness with prayer (cf. Matt. 26:41). In spiritual warfare, the enemy of our souls is cunning, to wound us in some time when we do not post our guard and follow through with God’s counsel (v. 5). Acting punctually and resolutely in marital duties can be a large step forward in keeping ourselves and our partners from the paths of the destroyer (cf. Ps. 17:4; 37:31). In sensitivity to loving expressions to a wife or husband, we can show the sound-minded, alert spirit so vital to ward off the one who prowls as a lion preying on those he hopes to devour (1 Pet. 5:8). How many heartbreaks in church counseling times might never have happened if Christians took care of prayer and also other vital standards of glorifying God.

Third, prayer is a high privilege in devotion to God whether single (1 Cor. 7:32, 34) or married (5; 1 Pet. 3:7). Paul at first seems to exalt the single person’s devotional life and diminish the married partner’s (32–34). This is not his true intent, as if he would brush aside great people of prayer who were married—Abraham, Moses, Samuel, David, Isaiah, and Peter. Others following later were Charles Spurgeon, George Mueller, J. Hudson Taylor, F. B. Meyer, Dwight L. Moody, E. M. Bounds, George Truett, and a great many others, whether well-known or not widely known. Paul, rather, is only pointing out the privilege of the single person, who, having only personal concerns as basics to require attention, can have more time and freedom to focus on the Lord, if alertly available. Married partners, on the other hand, take on the added realm which calls them to be faithful and generous with their time (3–5, 33–34a). Paul is advising the single to think through such matters and not assume automatically that marriage might be better for them.

As many of the married have been stalwart in prayer, a great host in the single state have also been exemplary soldiers of prayer. We meet biblical examples of Nehemiah, Jeremiah, Daniel, Simeon, and Anna after her husband died. Outside Scripture we have bright lights such as Amy Carmichael and John (Praying) Hyde.

That Paul exalts marriage is clear. It is not in any true sense out of balance with what he advises about the single estate. It is consistent with Peter’s words that married partners become “heirs together of the grace of life” (1 Pet. 3:7). Paul sees marriage as illustrating the union between Christ and His church (Eph. 5:23–33). He expressly counsels marriage for many (1 Cor. 7:2), describes marriage as a sharing of loving concern for the partner (3–5), acknowledges that God’s gift may be to marry, which would be good (7), says that to marry is better than to burn with lust (9), emphasizes faithfulness to maintain marriage (10–14, 27a), writes that to marry is not sin even if it entails particular trials, human tensions due to sinful failure, and the like (28).

A primary motive that drives Paul is to counsel what will work to the best benefit of each (35). He is in no way seeking to bind anyone from a privilege he might grasp as God’s will in his or her case. Then, too, he desires what is fitting for each person, as God’s will and gift causes each to differ (cf. 7), and he longs for undivided devotion to the Lord. Many, both in the single state and in the marital bond, have proven unfaithful; others have proven faithful in spiritual devotion such as in prayer, whether married or single.

Fourth, the married who would commit special time for prayer obey God’s Word when their convictions together form a “symphony” by really having their act together (7:5). The principle of a “time” can multiply into a pattern of “times.” In sweet accord, they devote the time or times to God in love that bows before Him as the Lord of life. Fifth, if married partners withhold sexual fulfillment to their mates, this can be selfishness, a kind of embezzlement, an act of thieves, sin. But if their motive for a particular span of time is cleared with God and a glad decision their hearts share, it is no longer a defrauding. It is a service they together prize even as they do sexual intimacies, an unselfish, noble, pure, joint submission to the God they adore.

Their prayers can be in any of the aspects of prayer that Scripture reveals. An example is a vigil of praise/thanks for who and what God is and what He has done for others and for them. They could even pattern their utterances after Scriptural passages, such as Psalms 146–150, and intersperse their own personal experiences with God. Another example is intercession for their own urgent needs—special problems, heartaches such as a wayward child, or a threat as to job security and their meeting responsibilities as honors the Lord. The intercession could reach to those in the local church and to the ends of the earth. It can be love getting down on their knees to plead on behalf of others.

The couples’ prayer could also be in petitions, each voicing concerns more pressing to themselves, yet shared, such as “Lord, help me to be more sensitively responsive, to hear and help with what my beloved says, and not be miles away.” Or, “Lord, give me balance and the insistence to take better care of things here at home, not be slack in these under the pretense of being busy in church work.” Still a further aspect of prayer is confession. Believers will feel more free and wise to confess certain failings alone before God, but some openly before the partner, as together they seek to do God’s will.

Sometimes, whether single or married, it is pertinent and the heart feels the concern just to question God. Any questions should not be with an accusing, impudent, or high-and-mighty attitude, but in a spirit submissive to ask for light so as to understand and obey. Even when we cannot grasp why a loved one has died, or another trial has broken on the scene, we can talk about it with the truest Friend. And in a loving spirit we can say, “Though I don’t understand, not yet at least, I trust You, and I know that You do all things well. I believe; help my unbelief. I want to glorify You, no matter what, and I am so weak I will fail unless You are my sufficiency.”

Honesty with brokenness in prayer before the Lord cannot only be a catalyst in one’s own life to surge ahead for God. It can be the challenge from the best human friend’s heart to the married partner to move in the way God desires.

1 Corinthians 10:16

Blessing the Cup That Pictures Christ’s Blood

True worship even with regard to partaking or not partaking of certain meats is Paul’s overall emphasis in Chapters 8–10. Without delving into detail, it can be said that he gives principles such as liberty permitted in Christ to partake or not partake (8:4–7), and limitation through love that is fervent for what really will serve others best (8:8–10:33). Paul himself might insist on claiming certain privileges he feels he has a right to have (9:1–14), yet he is an example of limiting himself for the sake of love (15–27).

A biblical example fits the case. God furnished privileges for the Israelites (10:1–4), but many did not use them properly. They opted, rather, to sin as in immorality and idolatry (5–13). This flow of thought leads into the prayer verse (16), where Paul is giving illustrations right in the Christian fellowship (14–22)

The Character of Blessing in Christ and Demons (14–20)

Therefore, Paul calls on “my beloved” (the believers, who are dear to him) to flee from idolatry (14). His “therefore” is based on the folly Israelites displayed in such sin as idolatry, and God’s faithfulness in grace to open the way to victory against temptation.

Appealing for a response that shows wise people in action in contrast to the foolish (15), Paul comes to his reference to prayer. He asks two questions that both call for an emphatic answer “yes.”

The first question is posed. “Is not the cup of blessing which we bless a sharing in the blood of Christ?” Of course it is. The cup is that observed at the Lord’s Supper, following the ordinance Jesus gave in the first three gospels (Matt. 26:26–28; Mark 14:22–25; Luke 22:19–20). Jesus had taught and Paul repeats, though in reverse order, the two ordinances of the bread and the cup. A bit later Paul uses the same order that Jesus gave (1 Cor. 11:23–25): first the bread, then the cup. Perhaps the cup is first in Chapter 10 as Luke presents it first (22:17), before giving the two in the same order as Matthew and Mark, bread and cup (22:19–20). Paul may have desired to place the spotlight first on the blood as the inner and ultimate token of Christ’s sacrifice, the life flow from His body offered to purchase redemption.

The cup is one of blessing in that it represents blessing for those who participate in it. Paul says “we bless” the cup in the sense of thanking God in prayer (cf. 1 Cor. 14:16) for what it signifies in Christ’s giving of His blood. In 11:25, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” In all three gospel accounts, Jesus renders thanks to the Father for the bread and the cup. Paul has thanksgiving in view as well, as twice in 1 Corinthians 10:30. In 11:24, also, he understands the Lord Jesus’ blessing as defined in the words, “and when He had given thanks. . . .”

True to the same principle is Jesus’ giving of thanks for the loaves and fishes when he fed the 5,000 and also the 4,000. Paul dwells on thanksgiving in regard to items of food (1 Tim. 4:5). At the Lord’s Supper, the prayer blesses God in expressing gratitude to Him in recognition that He is the source of favor, the giver of redemptive blessings.

The second question in 1 Corinthians 10:16 follows. “Is not the bread which we break a sharing in the body of Christ?” It surely is, for as Paul cites Jesus in 11:24, “‘This is [represents, signifies] My body, which is for you. . . .’” As Hebrews 10:20 pictures Jesus’ body given in death on the cross, the flesh is the veil that separates sinful man from the holy God. Jesus’ body given is like God’s rending the temple veil, opening access into His holy presence for those who receive the provision.

Thanksgiving is pertinent for the bread just as for the cup, for the body of Jesus sacrificed just as for the blood that He gave in His death. Paul goes on to emphasize in 1 Corinthians 10:17 that for believers in Christ, there is one bread and all in Christ partake of this one bread, showing their unity. In contrast to the body and blood of Jesus sacrificed for believers, what is sacrificed to idols is meaningless and offered to things which in reality are not gods at all (19; 8:4–6). Gentiles who sacrifice to idols in actuality sacrifice to demons, for demons are at work to lure attention to vain objects of worship. It is one tactic of their long warfare with God to steal worship away from Him. The distinction between the Lord and demons who oppose Him is great. So, worshippers cannot consistently drink the cup of the Lord at His table and also tolerate drinking the cup of demons (21).

Principles for prayer are cogent here. One is that Christians should attend faithfully to thanksgiving at the Lord’s table. This devotion centers in what Christ’s blood and body mean in redemption. Prayer of this sort should be with alertness to prize the true preciousness and glorify God in this, as in all things (cf. 10:31). How different this is from merely pacing oneself through the motions of “worship” as a rote and empty routine! Too often the Lord’s Supper dims to a mere “rigmarole” tacked on to the end of a “service” people are anxious to be done with. They want to rush to what they rate as the really important things coming up—the Cowboys on TV, the outing at the park, having guests over, studying for the big exam, or primping for a date with a heartthrob.

Second, a captivating reality to fix the heart on in thanks is the incredible privilege of worshipping the one true God. How He differs from a pointless idol or, worse, a pernicious demon! Third, it is vital to be sure, however the situation differs, to react in a way that honors the Lord. One can utter to God the credit for meats He provided and see that He gets the glory, even though others falsely point the credit to bogus gods (10:25–33).

Fourth, in some cases the stand a Christian takes and what he thanks God for can help the conscience of others to be convicted about who really is God and what is not (28–29). So, even in the thanks of prayer, a believer can limit himself as to what he permits, and show love to God and love to others who need God. How crucial, how eternally important in the scheme of things, to seek what is in the interest of others, “that they may be saved” (33)! A servant-like disciplining of what one does, shaped by love, is a key theme in Chapters 8–10.

1 Corinthians 11:4, 5, 13

Praying with Head Uncovered or Covered

Paul’s theme in 1 Corinthians 11–14 is service in the local church. He develops this topic as it relates in men having no covering on their heads in worship and women having a covering (11:1–16). Then he writes of ministry at the Lord’s table (11:17–34) and with differing gifts for the benefit of others (12–14).

Three main movements occur in 11:1–16, after verse 1 concludes the call in Chapter 10, by giving Paul’s own modeling of living for the sake of others. The three sections are Paul’s praise of the believers (2), the placement in God’s choice, (3) and principles for public worship (4–16).

The Praise of the Believers (2)

Contrary to some who conclude that the Corinthians fostered only carnality (as some in 3:1–4), Paul recognizes the spiritual credit of the believers. He praises them insofar as they show some loyalty to him and cling firmly to the doctrines that he entrusted. So, practical good shines in some, even in a church where carnality has blasted hurtful inroads in others as in the factional spirit of Chapters 1–4.

The Placement in God’s Order (3)

Speaking of doctrine that is reliable, Paul is ardent that they grasp the order God Himself sovereignly arranged in His universe. The order is consistent, starting with man and going higher to God. Christ is the head of man, the head giving direction and authority; the man is the head of the woman, and God (the Father) is the head of Christ. In the latter step, the Father sent the Son (John 3:17), and the Son displayed a holy subordination, not an inferiority, to the Father in fulfilling the role designed for Him.

Paul is emphasizing that by God’s own will an order serves His purpose. It is not one that is capricious or arbitrary but is consistent with wisdom. In the order, Christ is the directing head of man, and man the directing head of woman, just as the Father is the directing head of the Son, who is submissive to His will.

Prayer enters the thought at this point.

The Principles for Public Worship (4–16)

Six of these develop Paul’s reasoning.

The concept for man (4, 7–9). Verse 7 says that a man should not have his head covered, presumably with a veil, because he is the image and glory of God. God created him directly (Gen. 2:7), in His moral image. The woman, however, is the glory of man in that God made her indirectly, that is out of man (Gen. 2:21–23). At the very beginning man did not originate from woman, but woman from man (1 Cor. 11:8), created for the man’s sake (9), as a helper corresponding to him (Gen. 2:18, 20).

This explanation helps one grasp 1 Corinthians 11:4. Every man “having down from his head” (lit.), a covering pulled down over his head while he is praying or prophesying, disgraces his head. It is extremely difficult to grasp what Paul means. This may be because the covering over his head does not permit the full appearance of his head as the direct image and glory of God. He is not giving proper respect to the station in which God created and set him (v. 3) as he prays or prophesies, expressing praise/thanks or prediction.

The concept for a woman (5–6, 10). Every woman, on the other hand (v. 5), who has her head uncovered [by a veil] while praying or prophesying disgraces her head. Paul’s explanation (“for”) is that when a woman is unveiled she is one and the same in a sense as a woman whose head has been shaved. This seems to point to a local custom. The shaving is men’s sign upon a woman judging her act or life as one of disgrace. Paul is drawing into comparison the one expression of disgrace on a woman’s head, this with regard to her hair that is missing, with another mark of dishonor on her head if she appears in public without a veil. The custom of veiling would reflect her sensitivity to God’s order (v. 3) and be a gesture of her submission to the man. To appear without the veil is to act as if she answers only to her own preference as in the other way of disgracing the head, as if she, like the sinful woman, disregards submission.

Praying is the general New Testament word (proseuchomai) for communicating with God, in whatever aspect (cf. Eph. 6:18; Phil. 4:6). A woman could pray in private. at home, without putting on a covering, and be respected, whether in praise/thanks, petition, intercession, confession, asking questions, affirming truth, or other aspects. She also could prophesy as Philip’s daughters were prophetesses in a home situation, not a public church setting, in Acts 21:9.

Paul is using irony in verse 6. Suppose a woman does not cover her head to reflect a standard of respect for God’s order. She passes up what would commend her to respect before others. This is probably in public, in church as in 14:23. Then the irony comes. Let her also have her hair shaved off. For the first gesture is already disgraceful, so she might as well show the second sign of disrespect. For either way she has a bad testimony. The wise move, however, is Paul’s counsel, “let her cover her head.”

Due to God forming the woman from the man originally (8–9), “Therefore” a woman ought to have “authority on her head. . . .” One of two meanings might fit. The “authority” is her own in the sense of the sign she shows that gives her respect or dignity in honoring God’s order and being in submission to the man. Otherwise she could be treated with disrespect as if she were a loose woman, who discards standards thought to be honorable. The other, more probable, idea is that the veil is a sign of the authority she recognizes, God’s design that the man be in a role of authority and she be in submission. This is as the Father is in a role in which He sent the Son, and Christ is in a role having authority over man. For that matter, God’s order also gives parents authority over children and the government authority over its citizens. None of this supposes inferiority or has any demeaning effect. It only recognizes an arrangement that God sees as wise for an orderly managing of life.

The “authority” ought to be on the woman’s head “because of the angels,” referring no doubt to good angels. For when “angels” appears with the definite article elsewhere, good angels always are in view. The point is that in addition to the woman showing respect for the authority God has given to the man, she ought to honor this, as well, for the sake of angels that see what is done when the church meets. Holy angels rejoice when a sinner is saved (Luke 15:7, 10), minister to heirs of salvation (Heb. 1:14), and have a desire to look into matters relating to God’s gospel grace to men (1 Pet. 1:12). To witness that grace reflected in women who follow God’s will is one of the beautiful expressions that would bring joy to holy angels.

The contribution of each (11–12). A focus on man’s role of priority and woman’s submission should not be a pretext for man looking down on women with false pride. For, as Paul now reasons, in the Lord both man and woman have their very important place of respect. On the one hand, the woman is dependent on man, having been formed from him, and on the other, ever since the first couple man has been dependent on the woman, each being born of a woman. Each ought to have a high regard for the other, in humility and this spirit also, realizing that “all things originate from God.”

Conclusions about the principle (13–15). Paul uses added touches to round out his reasoning for God’s order of man’s leadership. Is it proper for a woman to pray to God with her head uncovered? The covering, again, would be a gesture of respect for the Lord and the order that is His will, so a godly woman would wish to honor all of this. Paul desires for readers to agree that nature has its own analogy for what is relevant to this, that long hair is a dishonor to a man. True, some have had long hair whether in Bible days or among the Greeks and others, or in the modern world. Samson is one ancient case, yet his Nazirite vow made him a rare example; the general norm among Jews, Romans, and Greeks, for example, still has been that a man’s hair is short in comparison with a woman’s.

But, Paul continues, if a woman has long hair, and she generally does, more or less and in varying hairstyles, the hair is a glory to her. For God gave her such hair for a lavish and beautiful covering. As she has longer hair than man for a covering, by analogy a veil is also apt in her case.

The consistency of the practice (16). Paul’s use of an “if” assumes that some will want to argue the case against him. One thing that was like a second nature for many Corinthians was to be “contentious” (philoneikos), to differ and debate. But Paul will not engage in a dispute. He has stated the case and will leave it there for those who will submit.

The apostle adds that “we,” probably all the apostles and others who are God’s authorities, and believers who follow them, “have no other practice.” The idea is that God’s leaders and the rest of His people have no other practice than the arrangement Paul has set forth. This is God’s order (v. 3), and those sensitive to do His will follow it without changing to another practice. Neither the leaders nor the churches of God deviate. Any who will fight against it must do so on their own and take responsibility for their divergence.

The point of the passage, God’s order for man and woman and their harmony with this, has its basis in and permanency from the creation. It is not invalidated as from Paul’s time to today. The idea is man’s role as the head of the woman and woman’s role subordinate to this but with no implication of inferiority or “second class” citizenship in the church. Ways of cultures to express the essence, as with a veil (then) or possibly other head wear (today) may vary. Even with this the essential leadership/submission roles can be honored.

Out of the passage, principles flow for prayer. First, we are wise and trusting toward God when we bring our praying, or whatever we do, into harmony with His standard. Jesus drew attention to His people abiding in Him, having His Word abiding within, and asking what they will. Normally, if what they ask is in sensitivity to Him and His Word, it seeks His will. Then those who pray get what they ask (John 15:7; Matt. 21:22; cf. 1 John 5:14–15).

Second, the opposite is also true. To act against God’s standard is a way of dishonor (1 Cor. 11:5), even to God shutting a door and not honoring the prayer (Ps. 66:18; Matt. 7:7–8; James 4:2–4). Third, God wants those who will have impact with Him in prayer to do His will both in private and in public. Fourth, it is important to God and vital for us to be well informed as to His will and reasons for it, as developed here, when we engage in spiritual privileges such as prayer.

Fifth, verse 13 suggests that the Christian ought to pursue a holy care that her personal praying is attended with a testimony that honors God even in the good judgment of others. Verse 16 fits this, too. It draws attention to keeping a heartbeat in tune with what God’s trusted leaders and others in His churches judge is fitting for a Christian.

1 Corinthians 12–14

Praying in Tongues-Speaking

Twenty-four references to prayer are concentrated in Chapters 12–14. All except 14:13 and 18a deal with speaking supernaturally in a tongue in a form of prayer. In 14:13 petitionary prayer is the idea, and this is in regular prayer, not in tongues. Then in verse 18a, Paul simply thanks God in a normal way, this for a God-given privilege of prayer when speaking in tongues (14b).

That prayer is the essence in the remaining instances is clear enough. When Paul defines tongues-speaking in his own stream of thought, it is to bless God in speaking thanks to Him (14:16–17).

Tongues-speaking in Acts 2:4, 10:46, and 19:6 is most defensibly understood as speaking in an earthly dialect that one does not already know. This, of course, is by God’s supernatural working. The actual term dialektos (2:4) refers in the Acts context to human language, as speakers of each dialect of the peoples from many countries present hear the words spoken in their own tongues [by non-speakers thereof] at Pentecost (2:5–12). This shows awareness that the speakers are Galileans, yet able to speak in the other languages, a supernatural phenomenon that arouses the foreigners who hear to ask what God would have them do. It prepares for them, as unbelievers, to hear Peter’s Pentecostal message that calls on them to repent and be saved (38).

The Acts 10:46 speaking of Gentiles gathered in Cornelius’ home has Peter’s own definite claim that links it to the giving of the Spirit at Pentecost (47; 11:15–17). So he apparently sees such tongues as of the same nature as the kind in Acts 2, utterances in earthly languages the speakers did not already know.

As the Jewish Pentecost and the Caesarean version of Pentecost featured earthly languages, the Ephesian Pentecost reasonably also did (Acts 19).

Writers have often explained the Corinthian references to “tongues-speaking” (glossalalia) as escstatic, heavenly languages. A view that fits all the instances more convincingly and naturally is that these, like the ones in Acts 2, are earthly languages uttered by God’s enablement. All of the verses fit the developing thought in their context quite aptly this way, and the first view requires explanations not really necessary once one grasps the most reasonable intent.

Much becomes clear as the exposition progresses in its own direction. This now follows. “Gifts for Spiritual People” is the overall theme in Chapters 12–14. Since all the references to prayer point to talking with God in tongues-speaking or communication with Him that relates to this (14:18a), all can be integrated in one continuous outline.

The Impartation of Gifts to Men (12:1–11)

Paul is reasoning out counsel to meet various issues at Corinth (Chaps. 11:1–16:9). He already has taken up marriage and meats, and has begun with ministrations in the church (11:2ff.). Continuing this latest topic, he now comes to gifts for spiritual ministry. He is concerned with how believers are to view and use these (Chaps. 12–14).

The thought goes forward as follows in 12:1–11. God’s imparting of gifts to His people is seen in two emphases at the outset.

It is vital (1–3). Paul does not want the “brethren” (believers, male or female) to be unaware of the pneumatikon, that is, “spiritual endowments” or gifts. These are among the generous gifts God has entrusted in 1:5, 7. The believers, before they had been saved, were sidetracked into showing devotion to vain idols in various ways. Now the Spirit of God is their guide and teaches them the truth (cf. John 14:26). He never prompts one to call Jesus accursed, and it is only by Him that one is enabled genuinely to say that Jesus is Lord and to embrace Him as such. The Spirit is the source, guide, and anchor of truth, the “Spirit of truth” that Jesus promised to send to believers (John 16:13).

The impartation from such a source and norm is vital and necessary for keeping in step with Jesus’ Lordship. He Himself is “the way, the truth, and the life” (John 14:6).

Something else, too, is true about imparting the gifts.

It is varied (4–11). Springing from the Spirit as the source, norm, and guide, things that are genuinely spiritual in keeping with Christ as Lord come in variations. Yet all are in unity from the Spirit. Paul gives examples of variation.

(1) As to gift (4). Different gifts exist, yet all are from the same Spirit. This stresses a variety kept within a unity.

(2) In the ministration (5). Different phases of ministry are in the rich bestowal. These are possible to meet various needs among Christians. And again they are bound in unity, being from the same Spirit.

(3) In the accomplishments (6). Different gifts and phases of ministry when these are exercised can result in multiple, distinct effects to further advance God’s purposes in ministering to build up (edify) His people. Whatever the gift or the ministration of it is in action, it is “for the common good” of believers (7; often in Chap. 14). It is to help them serve in needed ways. Even with this variety, still it is the same God responsible for working all things that are for good in every receptive life concerned.

(4) In regard to examples (7–11). God grants to every believer the manifestation of the Spirit to serve, using his gift for the common good, the spiritual growth of all in the group (7). Paul lists nine examples of the gifts (8–10). In each of the first four, to make a point God intends for all the gifts, he stresses that the gift is through (dia, by the agency of) or according to (kata, according to the norm, standard, or measure of) the one or same Spirit.

At the end in verse 11, Paul sums up. The one (en) and same (auto) Spirit works all these benefits. He also says that the Spirit distributes to each believer, not leaving any out of giftedness, even as the Spirit sovereignly wills. The choice of which gift is given to a believer is by the Spirit’s initiative and discretion.

Prayer comes into the picture in verse 10. It appears in the reference to “kinds of tongues.” As in the second paragraph on Chapters 12–14 above, tongues deal with a content of praise/thanks, and affirming the works of God (Acts 2:11; 1 Cor. 14:16–17).

In the Pentecostal case, exalting God was in human, earthly languages that the speakers had not learned. God supernaturally helped them utter their words. Such languages can be understood by believing speakers or other Christians in attendance. The speaker is enabled if God has given to him the gift of interpretation and others grasp the ideas if a believer with the gift of interpretation speaks forth to supply the meaning (1 Cor. 14:5, 13, 27). Believers can in this way be built up by what they understand, in contrast to the words falling fruitlessly on air, being of no intelligible benefit to them. Still, the primary purpose of speaking in tongues is intended as a witness to unbelievers present who know the human language spoken and have testimony of a miracle taking place to enable the speaker (14:22), as in Acts 2. Unbelievers present who do not know the foreign languages spoken and are provided with no interpreter to explain can suppose that believers are mad. This is simply because the words sound like mere jibberish (14:23). The content, such as thanks for God’s works can, with an interpreter and the conviction that the prompting for the words is supernaturally from God, bear home to the unsaved the message to give credit to Him and look to Him for salvation. Prophesying in a known language can have this same effect, since hearers more readily grasp the meaning conveyed, and God can convict them (14:24–25).

The Interdependence of Gifted Peoples (12–26)

Paul progresses to the point at which he sees the group of Christians as one unity, a kind of “body” composed of parts, here, believing individuals. By one Spirit, the same Spirit who gives the gifts (4), all who believe have been “baptized” (passive voice, by Him), that is, identified into the one Christian body (13). And all have been privileged to drink, that is, appropriate the Spirit in His ministration to satisfy their needs and prepare them for their role in meeting others’ needs.

Then Paul makes his point by drawing on the analogy based on the human physical body. In this, each member, however seemingly minor, contributes its own necessary role for the profit of the body (15–26). His illustration serves as a picture of the Christians, “Christ’s body” (27).

The Individuality of Gifted Members (27–30)

Prayer comes up soon in this section. Those in Christ’s spiritual body are individual members just as definitely and yet with variations of role as distinct as in Paul’s graphic analogy. The need is just as great in the spiritual body as in the physical body that each member carry out its function to serve the good of all, and that all recognize its honorable part role. Seen rightly, this encourages confidence to fulfill one’s contribution with a sense that it is important. At the same time it should demolish conceit that boasts of one’s role as superior or looks down the nose on another believer’s function.

Paul lists some of the gifted people, beginning with apostles and mentioning tongues at the end. Of course, as in the example of the human body, every member with its ability serves in its necessary expression. Yet, as in the same illustration, it could not work for good if all members exercised the same function (cf. v. 17)! Here Paul uses the examples again. The Christian body could not operate successfully if all members were “apostles,” or “prophets,” or “teachers,” or “workers of miracles,” and so on.

Prayer is meshed into two references, “tongues” (28), and those who “speak with tongues” (30). In both, as already explained on verse 10, prayer surfaces in praise/thanks that extols the works of God, glorifying Him.

That tongues are listed last in all three lists (8–10, 28, 29–30) tends to invite reserve toward a view that exalts tongues-speaking into prominence as a necessary mark of spirituality to display, whether only at times or as a regular gift. Actually, none of the roles Paul lists are the privilege of all the saved, or a general requirement for godliness. The only One who is related to all of them is the Spirit of God who gives them (4–6). Only some believers are apostles, only some prophets, only some teachers, and so on. As not all have the Spirit-given ability to interpret tongues (14:28), and this is never said to be a fault of God or of believers, not all have the ministry of speaking in tongues.

At the same time, one needs to make a proper distinction about prayer as it occurs in praise/thanksgiving here. The distinction is between giving credit to God in normal godly living, and doing this unusually, in tongues-speaking. Praising or thanking God is always one very important and crucial aspect of worship for all believers throughout Scripture. As in the Psalms, it is a regular, even saturating aspect of life for any who trust in God. One should never think of praising or thanking God as only for some of the saved, or even as more or less important among prayer aspects in all of the saved. All aspects of prayer have their proper and crucial place, for example, even petition, intercession, affirmation, confession, questions, and the like, each at any time that is fitting. So praise/thanks would not rightly be thought of as having less significance in a list of roles in the general Christian experience. In the more specialized sense when praise/thanks appears in the special outlet of tongues, and only for some of the saved, its being listed at the end can reflect its more limited, even if God-glorifying, function.

Before advancing to Paul’s next section, it is an apt time to review principles of prayer in Chapter 12. First, Paul never limits prayer itself only to particular believers, even if he sees only some as praying in the particular sense, that is, in tongues. Those who never thank God supernaturally in tongues still can pray, and in this give praise/ thanks, at all times “in the Spirit,” in His will, power, and control (Eph. 6:18; cf. 5:18–20; Phil. 4:6; 1 Thess. 5:17).

Second, let a believer think of his prayer when alone as not simply his own isolated contact with God, a private matter in isolation, but also in relation to Christ’s body. As the principle of praying in tongues is with a view to edifying other believers (1 Cor. 12:25; 14:15–17), so helping others grow should be one vital part in all our praying (in whatever sense) and Christian life in general. We will never fulfill all of God’s will for us if we single off as “spiritual hermits.” We will live only our own disconnected life, and in this impoverish ourselves as well as display a pitiful selfishness toward God and others.

Third, whatever gift God has given us, in relation to prayer in tongues or any other godly experience, the point is to use it in God’s will, and not our own narrow agenda. Fourth, the principle of giving an order to govern prayer, as far as it applies in a public meeting, suggests much that even applies to prayer that is not tongues-speaking. And that is most prayer in Scripture. Since what is said with any ministration of the Spirit, if public or even if not, is to display care for others (v. 25), still other ways to honor the principle are obvious. When praying in any sense, be clear, not muddled; pray loudly enough to be heard and to edify, rather than hardly above a whisper so that most in the group are cheated of receiving any benefit. Also, pray in a reasonable length, not in jet-like quickness, or droning on and on in a selfish “hogging-the-time” excursion around the world. Further, exercise care that prayer really is of a kind that can edify. Do not seize an occasion to launch a vendetta or innuendo that wounds, sows discord, or robs others at a meeting of time they need for their part.

The Intent of Love in Gifted People (12:31–13:13)

Here, 13:1 and 8 refer to prayer by mentioning tongues with their content of praise/thanks. Since such prayer already has been in review, we need only give the flow in which it occurs here.

Paul emphasizes four things.

The earnestness in desiring better gifts (12:31). What is in view is not a craving to get for oneself a better or more self-promoting gift than one has. How sinful is the drive to change the Spirit’s bestowal or second-guess His wisdom! Rather, a Christian’s fervent quest should be that the gifts God sees as most widely profitable to edify God’s people should rise to the most prominent and prosperous exercise. Seek the benefit of Christ’s body.

Praying about this is one key way to express a desire to act in accord with God’s leading. Spend much time at the throne of the One who is able to cause the growth (1 Cor. 3:7), and be sensitive to His Word for His ways of doing it.

The emptiness apart from love (13:1–3). Paul writes hypothetically to make points with clout. He uses the first person “I” in humble love as an example to help others also to apply the lesson personally. He reasons that if he has any of various displays of gifts, but exercises these without love, the effect is as empty as musical instruments that merely make noise. He will illustrate later by speaking in tongues which, when not dealt with wisely, can be rather self-fulfilling only, empty, and wasted on the hearers. That happens when one is not lovingly attentive to understanding tongues biblically and bringing edification to others (14:6, 8–11, 16–17).

A believer who ministers toward others in a way that is not truly sensitive to their profit is not only like the noisy instrument in not giving a distinct, helpful sound (cf. flute or harp, 14:7). He is, without love, simply “nothing” in what registers in spiritual ministering care (cf. 14:25) and benefit to others. He neither profits others (14:6) nor himself (13:3). If the one ministering is saved, he would, in principle, have “work” that does not stand Christ’s appraisal and can gain no special reward in that particular detail (3:12–15). This is in essence similar to what Jesus said, “without Me you can do nothing” (John 15:5). This could in principle be true of a believer, or even a merely professing one who never has real love at all, but is only going through the externals. It is not of the Spirit but of the flesh, and is sin.

The expressions of love (4–8a). On the other hand, when love is being expressed, here are the faces in which it shows its welcome presence. Paul mentions sixteen qualities that love reflects. Among these are values that obviously are “the fruit of the Spirit” as accompaniments or currents of love (Gal. 5:22f.). Words in the list reflect patience, kindness, gentleness, long-suffering, joy, a peacemaking spirit, goodness, faithfulness, and self-control. The same writer, Paul, sees such fruit as in the realm of “all goodness, righteousness, and truth” (Eph. 5:9).

The endurance of love (8b–13). Prayer receives its second mention in 1 Corinthians 13 in verse 8, again in “tongues” with its praise/thanks content (14:16–17).

Looming here is the point. Love never fails; in fact, it will endure forever as a character quality of the eternal God and His people who have His gift of eternal life. By contrast, gifts that Paul names will finish the purpose God designed them to fulfill in His plan and will no longer be needed. Prophecy will be rendered inoperative in its aspect of looking forward, for its fulfillment will replace its stage of expectation by complete realization. The gift of tongues, or else divergent earthly languages in themselves, having completed their usefulness, will “cease.” Knowledge insofar as believers know it only in part will, like prophecy, be rendered inoperative by the fuller, completed knowledge.

Paul reasons that the partial gives way to the perfect when he and other Christians will “know fully just as I also have been fully known” (13:9–12).

Some see the tongues as ceasing to have a ministry to fulfill in the first century or a bit later when the “perfect” Scripture (its completed stage) was reached in adding the New Testament to the Old Testament. Others expect the cessation when all has been perfected after Christ’s future coming (cf.“now . . . then,” and “face to face . . . know fully,” 12). Some would say that tongues-speaking is a permanent gift, at least up until that future consummation. Another possibility is that “tongues” as “languages” that divide people on earth will cease when the imperfect state gives way to the perfect communication, and differentiated temporal ways of communicating with others pass away as no longer needed. Still others reason that tongues-speaking was a temporary gift that ceased during first century New Testament days. Whatever the view here, the subject mainly in focus, prayer, is relevant today.

While debate has surrounded tongues-speaking in this and in other aspects, and will continue to do so, Paul’s main point is the endurance of love. That “faith, hope, love” abide is in itself variously understood. It is possible, in contrast, to present gifts that will give way to more ultimate things, to see all three as enduring eternally, faith as confidence in God forever, hope in the transformed venue of hope realized, the content that is the object of hope (Gal. 5:5), and love as the very character of God and those He shapes to reflect their capacities in this. Love is the greatest by being the very quality of God, out of which spring so many elements, as in verses 4–8a.

Principles of prayer speak relevantly. First, in verse 1 communication to God is empty if not accompanied by love to others in a caring spirit that pleases Him (cf. 12:25) and effects blessing (13:4–8a). Prayer in any form or setting as true worship to God, or any ministration in the Spirit, has love’s accompaniment or is without value. In one real sense, the true measure of prayer’s value in the life, as God discerns the truth, can be assessed by how the praying person is doing in 13:4–8a.

To recognize that a gift or even a language one uses in serving God is someday to cease, but love endures eternally, is to grasp where to place one’s greatest accent.

The Instruction for Speaking in Tongues (14:1–40)

Paul flavors this passage with references to prayer that speaking in tongues includes. His instruction comes in three sub-sections which now follow.

The profitless nature of tongues when not interpreted (1–19). Prayer as the content in tongues-speaking became clear in comments on Chapter 12. Now these can be seen as the flow of thought moves on.

Believers should pursue love, keeping it in proper blend with an ardent desire that spiritual ministrations (gifts) be exercised in Christ’s body to enhance its growth (v. 1). Paul elsewhere writes of growing up toward Christ in all things (Eph. 4:15). In the zeal for gifts to flourish, the believers’ chief focus should be that they may prophesy, and Paul goes on to explain why it is more profitable to the church than speaking in tongues.

“For,” he advances (1 Cor. 14:2), a person who speaks in a tongue, apparently with no interpretation (as 5), does not speak to men, for they do not understand and cannot profit from it. He only speaks to God, who does understand.

By contrast, one who prophesies speaks to men so that they receive edifying value from it (3). They also gain exhortation that they grasp in some measure, and even encouraging consolation. The person who speaks in a tongue without an interpretation to make what he says clear to the hearers edifies only himself. But by contrast the one who prophesies builds up the church by its hearing, grasping, and applying the benefit of the truth.

Prophesying is in a language hearers can understand, whereas speaking in a tongue would be understood only if any who know that language happen to be present. Or, understanding could come by the help of a person who has God’s gift to interpret what was said. Like tongues, however, prophesying involves glorifying God as in praise/thanks, but even can include prediction. Preaching is broader. It embraces the whole gamut of truth with a challenging thrust and an appeal to come to a verdict. Teaching, while also broad, delves into much detail to inform and establish hearers.

In verse 5, Paul wishes that all the Corinthian believers spoke in tongues, for the praise/thanks content could be beneficial. But due to the immediate usefulness of prophesying in a greater number of cases, he wants to see this exercised among them even more. The person who prophesies is greater in usefulness than one who speaks in tongues. This is the case unless tongues are joined by interpretation so as to edify.

Paul applies the usefulness to his own case (6). If he comes addressing an audience in tongues, what can it profit them if they have no interpreter? He is only of profit if they grasp what he says.

The need to speak so that hearers understand (9–11) is illustrated (7–8). A flute or harp gives no sense unless one distinguishes its different sounds And when a bugle gives no distinct sound to announce danger, people do not prepare for battle. Paul seems definitely to have earthly languages in view in verses 10–11, and hearers benefit only if they can follow the meaning.

The application is pointed in the “Therefore” statement of verse 13. Paul challenges a person who speaks in a tongue. He should pray that God will also provide ability to interpret. The principle is true whether speaking in private or in public, if one does not perceive what is said. For in verse 14, Paul adds an example even about himself. Suppose he speaks in a tongue, with no interpretation to give understanding and benefit. Then his spirit prays, yet his mind is unfruitful in getting God’s message and responding intelligently.

What is the effect that Paul desires (15)? It is better to pray with both spirit and mind, for then it is possible to be edified. Verse 16 contemplates believers praying (“blessing with thanks”) in the spirit only while speaking in a tongue without interpretation. In such a case, a hearer who does not understand the language cannot knowingly respond with “Amen,” so he gains no edification (17).

Verse 18 has in view a prayer of thanks, not in tongues but in a language readily known to hearers. Paul thanks God that he speaks in tongues (now the gift is in view) more than all the Corinthians. The praise/thanks aspect would give the experience some value to Paul. Yet his insistence on fruitful reception of what is said (9, 14–15) suggests that in such cases God gave him interpretation as well. Either this is true, or he followed his own counsel and was careful to see that one with the gift of interpretation was always present. Otherwise his tongues would not be fully worthwhile to him or to others.

Paul’s words of verse 19, “However, in the church” can make sense in different possibilities. In verse 18 he spoke privately in tongues with an incomplete benefit, not being able also to interpret; or, in verse 18, he spoke privately and also interpreted, to gain a full benefit; or, in verse 18, he spoke in some cases privately and in others publicly, yet always had interpretation, whether by himself having the gift or making sure another could interpret. Any public speaking in tongues in verse 18 could be both in the church and in missionary efforts with unbelievers (cf. v. 23; Acts 2). Or it was only in the latter, in contrast to “in the church” in verse 19.

Even these do not exhaust possibilities. At any rate, “in the church” where the edification of hearers is very important, Paul would rather speak five words in a manner that will help others profit than ten thousand words in a tongue without interpretation by which they can have a fruitful response.

The purpose of tongues (20–22). Paul, in verse 21, cites the law in its general sense as Scripture, in this case Isaiah 28:11ff., as relevant on the tongues issue. Isaiah referred to the foreign tongues of invading Assyrians, which Israelites did not know, as a sign of God judging Israel. God meant to incite Israelites to see the judgment by His working through people of another language, and so to repent of sins. But Israelites refused to repent. Paul makes a point in verse 22 relating to this. Tongues foreign to the hearers are for a sign to unbelievers to provoke them about judgment and help turn them to God. For an obvious working of God is analogous. This is the case in His judgmental purposes when He uses Assyrians with their languages. It also is true in Paul’s day in judgment on rejecting Israelites as God is supernaturally at work. He is using unknown (foreign) languages to turn those who hear the interpretation, understand, and will take heed of Him. The taking heed in the present case is with regard to praise/thanks to God that points those who understand to give glory to God, not trust in idols or their own sufficiency.

Prophecy, by contrast, in that it is more readily understood, forms a sign to those who believe. It is effective in prediction or other divine light that helps hearers see truth in God’s perspective.

The principles regulating tongues (23–40). In verse 23, suppose the whole church meets and all speak in tongues, presumably without interpretation. There also is no balance of Spirit ministrations but an “overload” on one. The unsaved who are present might conclude that all this makes no sense that is profitable. How different when all who speak also prophesy, for when things more readily communicate, the spiritual light can shine with conviction, bring rethinking, and work to bring hearers to acknowledge God as God and present in the meeting.

Verses 26–28 conclude the instances of prayer in tongues in Chapter 14. The first verse counsels having a sensible balance of exercising different gifts together. Among these is tongues in praise/thanks, and also the interpretation that gives the meaning of the praise/thanks to register edifying effects. Tongues-speaking ought to follow a wise procedure, such as limiting speakers to no more than three. These should not try to drown others out but speak in sequence, and have an interpreter or keep silent in public (27–28). Later, Paul says more about acting “properly and in an orderly manner” (40; cf. 33).

In all of 1 Corinthians 14, principles meaningful in prayer raise standards for the saved. First, part of a prayer life shaped by God’s Word and His love ought to be a profound passion to do things His way for the good of all concerned. A servant heart is sensitive to more than one’s own interests. Love properly exercised reaches out to do what will produce good results in others (cf. 3:5; 2 Cor. 4:7). Second, a part of our growing in prayer and the whole Christian ministry is an alertness to perceive and apply a balance of the many facets in holding forth God’s truth to help others (1 Cor. 14:4, 6). This also involves praying and carrying out our Christian testimony as a whole in cooperation with the various ministrations the Spirit’s gifts provide for, as in Chapter 12.

Third, be continually weaned from a selfishness that just thinks of edifying oneself and, instead, drawn to another spirit. This seeks what is to the glory of God and good of others. It leaves no room for “lone wolf” Christians absorbed only with their own act, and calls us to a “church-wide” vision. Jesus said “I will build My church” (Matt. 16:18) and wishes us in prayer and all things to marshal His gifts to realize the purposes He holds dear (cf. Eph. 4:12–16).

Fourth, a mature prayer life disciplined to God shows, among other ways, in a disciple’s carefulness to understand the picture His Word conveys by alert attention verse after verse. Fifth, we always will find it far better to pray, knowing what we pray, than only with an exhilarated feeling but without light on what is said. Surely the understanding way helps us more to honor God fruitfully and to help others.

Sixth, as in 1 Corinthians 14:13, it is a good guideline to pray that God will enable us to do what will issue in growth for ourselves and others. God wants us to be fervent for what advances His cause, rather than treating Him as if we can “use” Him simply as a “grab bag” out of which to pluck our own will! Seventh, as Paul advises a decent orderliness in prayer (27) and all things (40), it is a blessing to seek ever more perfectly to do His work as good stewards (cf. 4:1–2).

Eighth, let us keep in mind that our praise/thanks that glorifies God is one aspect in a testimony that can impact the unsaved and help them see their need for God. Ninth, as we pray and worship in other ways too, it should be with a spiritual eye to do what we can to foster in God’s church a balanced exercise of different gifts the Spirit supplies (23–24; 12:12–26). And tenth, pray and do the other service, ever reminded that the Spirit has gifted and is eager to use every one of the saved. This can enhance our own willingness to sacrifice when we can help them learn and do it.

1 Corinthians 15:57

Thanks for the Victory!

The miracle of resurrection is the big point for which Paul offers input here. Some at Corinth were denying that a resurrection of the dead could occur (v. 12). Paul thinks it crucial to state the most salient keys of his gospel (1–4), the final of which is Christ’s resurrection. He develops this resurrection, later that of believers. All of this rises to the crescendo at the end in thanks to God for such victory (57) and toil for God in view of what this guarantees (58).

Three chief emphases develop the miracle of Christ’s past resurrection and the future rising of believers.

Its Certainty (1–34)

Against the debunking of resurrection, Paul reasons about its certainty along seven lines.

First, it is in accord with the Scriptures, just as the fact that Christ died “for our sins” and was buried (3–4). Second, resurrection has the attestation of reliable witnesses (5–11). Among these were Cephas (Peter), all twelve apostles, beyond these more than five hundred, most of whom were still alive when Paul wrote to verify that they saw Jesus after He arose, and James. The risen Christ even appeared to Paul (cf. Acts 9, 22, 26).

Third, Paul reasons the absurdity of denying resurrection (12– 19). To contest resurrection is to say that even Christ did not rise and God did not raise Him as the witnesses claim. It comes down to a denial of what God can do and has done. And if Christ did not rise, Christian preaching and believers’ faith is in vain, based on emptiness, for in such a case, hope of resurrection would be misplaced.

Fourth, resurrection makes sense as the answer to death through Adam (20–22). Christ has risen as the “firstfruits” of believers who died, the first as a guarantee of the full complement later. This picture is drawn from Israel’s firstfruits of grain. When presented to God who had caused it to grow, it was a pledge that He also would later give the full harvest (Lev. 23:9–14). By one man, Adam, death came on all men (cf. Gen. 2; 3; Rom. 5:12), and by one person, Christ, all who believe shall be made alive (1 Cor. 15:22; cf. Rom. 5:17). Fifth, God’s arrangement of resurrection follows the order just set (23–24). Christ arose as the firstfruits, never to die again, then Christ’s people will rise at His future coming (52; 1 Thess. 4:13ff.). After this is the stage when Christ has achieved full victory over all that opposes God, such as death. At that time the plan is for Him to deliver the kingdom over to the Father. Then the Son will be subject to the Father, as the second person of the Godhead always has been.

Sixth is the argument for resurrection from baptism for the dead (29). The verse has drawn more than a hundred interpretations, and its meaning remains uncertain. Verses before and after focus on what is positively true of God and His people, not on some practice by unbelievers. That verse 29 refers to believers fits the context well. Believers are baptized (identified), this “for the sake of (huper),” or “in association with the dead.” Huper can be translated various ways such as “above, over, in behalf of, for the sake of, about, in the place of, with an interest in, concerning, that is, with regard to or association with.” It may have the last sense in 15:29 as huper does in several references (1 Cor. 10:2, baptism “with regard to” Moses; 2 Cor. 1:6 twice, 7, 8; 8:23; 12:8; Phil. 1:7; 1 Thess. 5:18; 2 Thess. 2:1). Paul’s idea would be to believers being baptized with regard to Christians who have died in hope of resurrection.

Baptism elsewhere in the New Testament is related only to believers. Also, 1 Corinthians 15 had a long and studied pattern of references to believers before and after verse 29. In addition, the context puts a bright focus on believers’ tenacious commitment as if their Christian hope will prove worth it all, as in verse 58. “We” [believers] are in danger (30), “I die daily” (31), “I fought with beasts [literal, or figurative for men who were like beasts]” (32). The next clause after “baptized for the dead” concentrates on the dead being raised, suggesting that the baptism (identification) is with regard to them as pertains to being raised in the event of death. Raising solves the problem of death for the dead (believing is shown to be not in vain, 14, 17); expecting to be raised if they die motivates those being baptized with regard to them and their hope.

The point is that to deny the resurrection is to erase the whole hope for a bodily future in blessing.

This leads on to Paul’s seventh point, the appeal in resurrection for living a righteous life (30–34). Belief in it gives willingness to undergo sacrifice, expecting victory at last. If believers who die are not to be raised, they have no future beyond death. They would be just as well off finally if they now just eat, drink, and expect eventually to die (32), and that is the end of their story. Acting as if this is true, without any hope, is linked with those whose lifestyle now corrupts good morals (33).

The Change for the Body (35–57)

Paul describes the nature of the change God will give in resurrection, then the necessity of the change.

The nature of it (35–49). Someone, apparently one of the objectors in verse 12, will ask how the dead are raised and with what kind of body. This is probably an attempt to bring discredit, for Paul appraises the person as “You fool!” (36).

In nature itself, readers can see an example in seed. It is a mere grain, dead, “But God gives it a body” in the plant that grows. That is not only true for a grain of wheat; the phenomenon of death/ life and having a grain/body is repeated in countless varying kinds of seeds, surely billions of cases. “So also is the resurrection of the dead” (42). If God works such a nature of change in seeds, it is sensible to expect Him to be able to give a new body in place of a body that has been buried. God transforms it from perishable to imperishable, from dishonor (a corrupt, wasting state) to glory, from total weakness to participation in power, from a natural body to a spiritual one.

The necessity of it (50–57). It is necessary that God change the body, as in resurrection of the dead or translation of the living to give them new bodies (51). For men in their natural state, flesh and blood, cannot inherit the kingdom of God by just transferring into the eternal realm without change. They would still have within them “the sting of death,” the corrupting power that sin has effected (56). A body that is perishable cannot inherit the imperishable state. Only when God gives the new body will He swallow up death in victory (54, citing Isa. 25:8), only then will He rob death of its victory and its fatal result, the effect that sin’s poison works against human life (55, citing Hos. 13:14).

Verses 50–53 concentrate on (1) the fact of God’s principle, the necessity of a change to gain victory over the corruption that works in man’s body. Then verses 54–57 cite (2) the fulfillment of God’s prophecy from the Bible passages. Paul articulates this victory in four steps.

First is the time. It is “when” the perishable body will have put on the imperishable body. It is when the mortal body will have put on immortality. It is then, at the time of resurrection and translation, that God is to work the change. Back in verse 52 and in 1 Thessalonians 4:13–17, Paul sees this at the coming of Christ, when He raptures those of His church, when His archangel’s trumpet blast is a summons of His catching them away.

Second, the theme itself is clear. Its idea is that the believer will “put on” the new body as one puts on a new garment. The resurrection body will never perish nor be subject at all to death. A victory banner is unfurled for the future of all Christians.

Third, the tyranny that has worked against believers is fully overcome. It is the tyranny over believers that death has held, the sin that precipitated them into death when they sinned in Adam (cf. Rom. 5:12), and the law that exercised power in marking out sin and appealing to the sin principle in man that disobeyed God.

Fourth, Paul prays in the thanks that this victory inspires (57). This is the single reference to prayer in Chapter 15. Yet it is prayer that celebrates the greatest victory believers will ever know—the victory over all, of final salvation, the victory that consummates and realizes all the fullness of redemption that is to last eternally.

The word “victory” (nikos) is a noun form of the verb for “conquering” in Romans 8:37, nikao, which in that verse is made a compound word by the prefix huper, which gives it the fuller idea, “we overwhelmingly conquer,” or “are super conquerors.” The saved are superlative victors over all things that might be thought to have power to separate them from God’s love and so are secure forever (Rom. 8:35–39). In 1 Corinthians 15, the victory is seen from the future resurrection/translation forward for all eternity. And other passages describe all the saved by the same word for victory (nikao) as those who overcome (1 John 4:4; 5:4, 5; Rev. 2–3 ending each of seven letters; and Rev. 21:7).

The last reference sees all the saved as “sons,” “heirs” and “over-comers” (victors) in the New Jerusalem. These are in contrast to all the unsaved, whose destiny is in the place of punishment described as “the lake of fire” (21:8; cf. 20:15).

Triumph that rings in the exultation of thanks is a strategic reflection on the whole of Chapter 15. God’s people who have died will go from death to full victory, from sin in their earthly life in some measure to spiritual life at last in its fullness, from having enemies to having all enemies subjected to God, from dishonor to glory, from weakness to power, from the natural body to the spiritual new body (flesh and blood to new body), from the earthly to the heavenly (new earth where heavenly perfection reigns), from the law that shows guilt to the God who has cleared us forever of guilt, from toil to reward (58), from a scene of some defeat (33) to one of complete victory, from an arena where many settle for nothing (32) to an estate where fulfillment is not in vain (58).

“Thanks” (charis), a noun, sometimes appears for gratitude to the Lord (Rom. 6:17), as does eucharistia. Paul uses eucharisteo, a verb, in 1 Corinthians 1:5 for thanking God. Charis means “grace” and a number of ideas closely-related. In Luke 6:34, Jesus speaks of lending when expecting what one will receive back for it, and asks “what charis is that to you?” He is probing as to what “act of grace” that is, for as the verse later shows, it is ungracious, and some even translate it with the sense that it is no “credit” or “reward.” But in Romans 6:17 and 1 Corinthians 15:57 charis has the concept of prayerful thanks, as a tribute of a grace-natured kind responds to God’s grace (He “gives us”).

“Who gives us” is, with the word “gives,” a rendering of didomi in the present tense. God already is continuing to give the victory. This, in the most immediate context, is victory over what verse 56 has just mentioned. It is victory over sin that unloads its poison in terms of death to which even believers are moving physically. And it is triumph over guilt at the judgment after death (cf. Heb. 9:27). For from this the saved have been given victory through Christ’s death, that death which is part of the gospel (1 Cor. 15:1–4). It is at the same time victory over the law insofar as the law reveals sin. The effects of Christ’s work in death/resurrection provide justification (cf. Rom. 4:25). Coordinated with victory in justification is victory in present sanctification (Rom. 6:1–14), and ultimately glorification in future resurrection (Rom. 8:29ff.).

Justification for the believer is past, but God gives ongoing victory in the comforts dealt by this. Likewise, glorification is future, yet God is ever giving victory issuing from the faith-building assurance of this. And as the present tense in “who loves us” (Rev. 1:5) carries on open-endedly into eternity, so does “He gives us the victory” in our present verse.

So far 1 Corinthians 15 on the miracle of the resurrection has developed its certainty and its change for the body. Now the chapter draws its conclusion about the resurrection.

Its Challenge (58)

A pertinent motivation flows from all the benefit the resurrection hope gives believers. Paul says, in effect, that if we are spiritual billionaires as to benefit, then we can live like we are rich as to behavior (“Therefore”). The challenge is based upon the capital, as his letter to the Ephesians describes Christians’ wealth (Eph. 1–3), then their walk that can be consistent with this (Eph. 4–6).

He challenges those he holds dear (“my beloved brethren”) to be certain about things that reflect a life-gripping confidence in the God of resurrection.

Be steadfast. The challenge is to dig in against the difficulties of life and be stable, solidly set, dependable, anchored by God, His truth, and His grace.

Immovable. The above certainly covers believers keeping a secure footing when they take a faithful stand for holiness and against what is unholy (33). Now the call is to be sure nothing jars them loose from their convictions. They must keep fixed, steadfast in their position and course without swerving, being tripped up, or letting something budge them away.

Always abounding. Paul is the model in the chapter for what God’s grace can make possible (v. 10). The thoughts (4:5) are a great key, of course, but assuming they are held in the staying influence of God’s power, the emphasis here is on “the work of the Lord.” For as leaders such as Paul and Apollos are co-laborers with God (3:6–9) and do works that grace sponsors in the church (3:10–15), the same principle applies to other believers. They are to follow Paul’s example as he follows Christ (11:1) and do their work by the same true standard.

The same distinction between “work” (erga) and “labor” (kopos) appears in verse 58 as in 3:8, 12–15. The first is the normal word for work done, the latter a term that puts a special emphasis on the “toil” and wearing effect or fatigue the effort can exact on the believer. God will look at both to appraise the quality and reward that fits each leader, and in application every believer who also does his work/labor (cf. 3:13).

The present tenses for being steadfast, immovable, and abounding describe the consistent tenacity and sufficiency God has made possible. This dogged life of keeping on keeping on is a display of life that is “spiritual” in Chapter 2.

“Knowing” features the word for knowing intuitively or by the principles consistent with God’s dealing, by faith (eidotes). Christians have a Spirit-taught sense about what is right in God’s follow-through, even if their knowledge from experience (ginosko), especially what is harsh, can seem to deny this.

Principles for prayer appear in the spotlight. First, thanks to God is always fitting for a lot of reasons (cf. Ps. 146–150). Here it is for the victory God is giving, a victory that will continue on in full realization in eternal new bodies. Second, we should never just assume that God knows we feel thankful, but let the gratitude flow forth to Him and before others (“us”). Others who belong to God also share the same benefit and have the same reason to exult, and we can be examples to one another in giving God tribute.

Third, be sure that exhilaration before God for resurrection bounty finds issue in a lifestyle that rings true to this (58). A steadfast life standing in the work fulfilling God’s will is an apt reflection that the hope one knows is firm, not futile. Fourth, voicing appreciation to the Father can be joined with recognizing blessing that is “through” Christ. For that matter, the same prayer fittingly can give glory to the Spirit. He teaches all the things given by God (2:12), and the very body destined for resurrection is the temple of the Holy Spirit (6:19). He gives life to the mortal body (Rom. 8:11) in victory now and in victory of future resurrection. Prayer, then, can give thanks to God in three persons.

One final principle is obvious. We should live steeped in God’s Word about His mighty work, for knowing this is a catalyst for prayer (57) and any service to God (58).

1 Corinthians 16:22–24

Finishing Things in Prayer

Paul brings his letter to completion, recording even a final prayer. It is the closing emphasis among four phases of thought as he ends the letter in verses 10–24. The flow of thought includes plans for Timothy and Apollos as to visiting the Corinthians (10–12), priorities in life values to exemplify (13–18), presentations of greetings from various believers (19–21), and finally the prayer.

Three phases occur in the prayer.

A Curse on Those who Reject (22a)

The apostle intercedes for conferral of God’s curse (anathema) on anyone who does not love Him. To pray this way is not itself out of step with God’s love, but voices what is God’s own will. He says often in His Word that His blessing is on those who believe Him, people whose faith works through love (Gal. 5:6). He first loves men, and only those who respond in love to Him can be recipients of His love. Others, who continue to reject, He must reserve under a curse, as He has said in truth and fairness. They are condemned already (John 3:18), dead in sin (Eph. 2:1), and far off from God (2:12–13). And as long as they do not receive Christ (John 1:12), they continue condemned, are not washed, sanctified, or justified, and cannot inherit God’s kingdom (1 Cor. 6:9–11).

Paul is only voicing a prayer wish for what must righteously be the case. He does this in full consistency with his high ideal of believers inculcating love (13:4–8a), with doing all things in love (16:14), and his own love to those in Christ Jesus (24). This is just as God Himself expresses blessings on those who have faith in Him and curses on those who reject (Lev. 26; Deut. 28), and as He emphasizes in the Book of Revelation (14:9–13). Paul is in accord with the curse fitting those who are against God (Rom. 9:3; 1 Cor. 12:3; Gal. 1:8–9).

The Coming of Christ (22b)

In the midst of Paul’s prayer, he utters the word maranatha, “Our Lord, come,” a petitionary yearning similar to John’s at the end of the Bible (Rev. 22:20).

The passionate plea for Christ to come is natural to the context of the book. It is the coming that believers eagerly await (1 Cor. 1:7), the event when believers finally will be acclaimed blameless (1:8), the time of rewarding believers (3:12–15; 4:5; 9:24–27), the goal when God will show that all the labor for Him was not futile (15:58). For the saved will “put on” an imperishable, new body (15:42).

The coming will also bring the finalization of the curse on those who have repudiated Christ. It is not that Paul takes joy in this, for his heart’s cry for the unsaved, for example of Israel, is that they be saved (Rom. 10:1). It is, rather, that God’s will even in judgment be effected and this aspect be part of the scene. This is “just” and it, too, glorifies God (1 Cor. 15:25, 27; 2 Thess. 1:6–10).

A Channeling of Virtues (23–24)

The prayer ends with a gesture that closes all epistles by Paul and even some by other New Testament writers. He intercedes in calling the grace of the Lord Jesus on believers (cf. Rom. 16:20). He also prays God’s ministering of his own love to be with “you all” at Corinth, that is, all who are “in Christ Jesus.” The recipients of this love bestowal are those described in 1:2.

How would grace and love be particularly relevant to the Corinthians? Grace would be applicable as in 1:3 (cf. peace there as well) for continued exercise in the bounty which already has been bestowed (1:4; 12:11). It would be needed for practicing unity as in Chapters 1–4, for dealing with the offender (5:1–13), cases that could explode into lawsuits, and temptations to defilement (6). It would be relevant in doing God’s will in marriage (7) and in regard to meats, idols, and demons (8–10). And it would be a holy energy in being obedient to God’s order for men and women, for the Lord’s Supper, and in relating to spiritual gifts (11–14).

Certainly grace could be effectual in steadfastness and abounding in response to the resurrection hope (15:58), as grace was conspicuous in Paul (3:10a; 15:10).

Love from Paul, too, would be uplifting to those receiving the letter. For a loving spirit should be present in all the relationships just surveyed in the epistle. Paul’s love was relevant to those who would follow his example as he follows Christ (11:1), and minister the gifts tempered by love that seeks to help others grow (Chaps. 13–14).

The word “Amen” concludes the prayer. It is Paul’s final response to what he prays, and bids the hearers respond in accord with him.

Now principles of prayer are evident in the conclusion. First, as one alertly guards his attitude (cf. 16:13), he can have a motive of love even in a prayer that solemnly asks God’s will on those who refuse His love. This could be in harmony with further efforts to summon them to faith and love toward God. Second, a longing that can often permeate prayer is a heart cry for the Lord to come. For believers He will finalize the “victory” of 15:57.

Third, let us never tolerate being stale when we can be vital and passionate. We can live in the renewal of grace ourselves and help other believers. We need God’s refreshing every hour. It is possible to slough off into a haphazard, nonchalant, lackadaisical spirit. We can take grace for granted or make prayer for it a dull, mechanical, dead matter of going through heartless motions. Let us ever be renewed in the fresh supply of God’s grace.

Fourth, a real expression of being like Christ in our prayer is in an intercessory wish that our love, itself from Christ, might be a fragrance to others.

On the theme of grace and love, the prayer reaches its climax. So does the letter to Corinthian Christians.

Prayer in 2 Corinthians

Paul in this letter refers to prayer about two-thirds as often as in 1 Corinthians, there twenty-one times and here only about fourteen times. Even with this drop in frequency, prayer remains strategic in its intermesh with other facets for vital spiritual ministry. This will be quickly evident when the first mention of prayer (1:2–4) comes under review. But, before that, key factors show the setting for the emphases of the letter, in which prayer contributes its significant part.

The Author

As in 1 Corinthians, Paul is the writer as he testifies (1:1; 10:1). He is the one behind the personal pronoun “I” which he repeats over and over. He discusses his experiences with the Corinthian believers, his care for them, his counsel, his and their sufficiency in Christ, and his apostleship that qualifies him to lead them in Christian things.

The Recipients and Date

Following after the first letter, this epistle dates to the next autumn, of A.D. 56. Paul writes to the church in Corinth (1:1). The background of his ministry with believers here was already traced in comments on 1 Corinthians Some added preparation is helpful as one approaches 2 Corinthians Much of the letter shows a defensive tone, as Paul evidently feels the barb of his critics and is answering those who question his authority to be a genuine apostle.

Antagonists even went so far as to pick flaws in his personal life, and he defends against these in 2 Corinthians. At various points Paul seems to be answering accusations. He has not really used lightness in his decisions and is not unstable, vacillating (1:17). He is not the “big boss” controller (1:24). He does have proper epistles that commend his authenticity (3:1). He has not overstepped his bounds in ministry (10:13–17). He is equal in authority with other apostles, not a “Johnny-come-lately” upstart (11:5; 12:11). He does not walk according to the flesh but in the power of God (10:2–5).

His remarks include not only elements of his regular message, but relevant answers to those who discredit him. He appears to be responding to Judaizing teachers who corrupt God’s Word (2:17), as they use letters of commendation from other churches to get their feet inside the door among Corinthian believers (3:1). They shape up to be Jews (11:22) posing as ministers of Christ (11:23), domineering and bold in cutting in on Paul’s work (11:20–21), but not ready to launch out into trailblazing pioneer service for Christ as Paul does (11:23–27). They are termites, people who undermine. They move in on those Paul had led to Christ and seek to dig out the heart of the foundation he had laid in this church (cf. 1 Cor. 3:10–11).

Paul wrote the letter from Macedonia (2:13; 7:5–7; 8:1; 9:2–4). He may have been in Philippi, for the superscription to the epistle in an early manuscript, B2 Peshitta, said “Philippi.” He aimed to clarify the role of his sufferings as a minister in Asia (1:3–11) and explain his switch of plans about returning to Corinth (1:12–2:4). He also sought to guide believers in their treatment of a disciplined man (2:5–11), to reason the sufficiency of the gospel as distinguished from the law (2:14–6:10), and to stress true Christian separation to Christ (6:14–18). Further, he purposed to counsel them in giving allegiance to him (7:1–16), to lead them to finish their present collection to support other Christians (Chaps. 8–9), and to reason his authority as Christ’s apostle (10–13).

Some have assumed a disunity, thinking that three letters appear; 6:14–7:1 and 10:1–13:10 being separate epistles unnaturally mingled with the rest of the letter (so R. H. Strachan, The Second Epistle of Paul to the Corinthians, p. vii). However, a very natural unity and flow of the entire book is upheld by many writers (cf. Simon Kistemaker, II Corinthians). Seemingly abrupt changes can appear even with unity as Paul, more than in any of his letters, gives vent to his feelings, desires, dislikes, ambitions, sufferings, obligations, and philosophy about sufficiency in ministry.

The Theme and Outline

Paul’s second epistle to the Corinthians continues the theme of God’s sufficiency for all things (3:5; 9:8; 12:7–9). In this case the sufficiency becomes apparent in three well-defined sections.

2 Corinthians:

I.   The Consolations of the Christian Ministry (1–7)

A. The Greeting (1:1–2)

B. The Comfort of God (1:3–11)

C. The Clearing of Paul (1:12–3:3)

D. The Concept of Paul (3:4–6:10)

E. The Challenge by Paul (6:11–7:16)

II.  The Collection for the Christian Poor (8–9)

III. The Claims of Paul as an Apostle (10:1–13:10)

IV. The Conclusion and Salutation (13:11–14)

Now it is time to view prayer in the current that flows in this epistle, passage by passage.

2 Corinthians 1:2

Interceding for Grace and Peace

Paul wishes these spiritual assets for believers at Corinth and all the saints in its region, Achaia. In Romans 1:7, this customary greeting in his letters has already come under the spotlight. A few matters can be added now, such as the specific flow of reasoning in this context, and how “grace” and “peace” fit among the emphases of this letter.

Overall, the idea in 1:1–7:16 is the Consolations of the Christian Ministry. Paul articulates the glories of the life in Christ and the service that God provides for Christians. First, he gives the introduction (vv. 1–2), then in 3–11 The Comfort of God in the Ministry. After this, he writes at length on Clearing of Himself before the Corinthians so that they will be fully receptive (1:12–3:3), then His Concepts Toward the Ministry (3:4–6:10), and His Challenge to the Corinthians (6:11–7:16). This last phase is a call for separation to Christ and reconciliation with himself as Christ’s minister.

In his contact with the readers, Paul first stresses his authority (v. 1), then his advocacy in prayer for God to meet their needs (2). His authority is vested in his being an apostle of Christ Jesus, one sent on a commission to carry out Christ’s business. He adds even more potency to this by the point that this capacity is by the will of God. So, due to his authority by divine validation, the believers ought to receive his message,. Even a third detail gives credibility; it is that Paul writes with Timothy, who is known and esteemed in Christian circles.

Now comes the prayer, and it is early as in all Paul’s letters. It is an intercessory summons, beckoning God’s grace and peace on “you,” the recipients he has just addressed. Paul appeals in his advocacy to gain these graces from “our Father” and “our Lord Jesus Christ,” the two persons of verse 1 who conferred on him the authority. By claiming “our” Father and Christ, the apostle links those who confer the authority and supply the bounties (v. 1) with all of those who receive this letter. The Father and the Messiah are not only his possession but theirs as well. Grace is an urgent need for the prayer warrior to seek for others, as well as for one’s own sake. It is essential in the salvation believers already have claimed (Titus 2:11). It is vital for power (Acts 4:29- 31), in giving and enabling gifts as believers serve one another (1 Cor. 12), and every other facet of Christian life and ministry. In 2 Corinthians just by itself, grace stirs thanksgiving in worship to God (4:15); it promotes sacrificial service to share riches with others (8:9); it is an energy expressed in giving that is of the Spirit of God in Christ (9:14, 15); and it is a factor of power in doing the will of God (9:8; 12:9). So, to plead in advocacy for God to stock believers with supplies of grace is strategic prayer that gets down to business starting with an urgent need. Close by in 2 Corinthians 1, grace is relevant to help any believers who suffer as Paul has and to enable these to comfort others as God has comforted them. God’s deliverances, as in verse 10, are always through grace .

Peace, too, is a highly relevant boon to ask God to supply. It is a calm composure based on confidence that resources are adequate in Christ. And it is an aspect of victory whatever the circumstances. In 2 Corinthians, the believers need peace in God’s adequacy in trials (Chap. 1), in all their lives as servants of the new covenant (3:5–6), and in giving with joy (9:7–8). The saints need peace in experiencing God’s enrichment that bestows tranquility out of which to give Him thanks (9:11). Paul shows in Philippians that he sees peace in vital harmony with prayer (4:6–7). In his total perspective on things, those who believe in Christ have a once-and-for-all objective peace with God through being reconciled to Him. They also can enjoy a practical peace of God, a calm composure that He imparts, the fruit His Spirit ministers (Gal. 5:22), in their moment-by-moment experience. Salient principles to help in prayer exude from 2 Corinthians 1:2. First, believers can pray for other believers, as Paul exemplifies here. They can plead for spiritual values that invest life with a quality in tune with His will. How different from “prayer lives” that are tilted to a high degree toward needs only of a physical, temporal nature! Second, God’s grace always precedes peace in these greetings of the epistles. This is natural, since peace is dependent on being rightly related to His grace. To pray is one thing; to pray in line with God’s Word is another and far more inviting adventure. Third, we as well can seize the privilege to pray for many. Then we can be free to tell them honestly yet humbly that we are for them in this ministry.

2 Corinthians 1:3

Blessing the God Who Blesses

Paul’s prayer mingles with his penmanship. Verses 3–11 as a whole expresses The Comfort of God in the Ministry. The line of advancing thought is clear enough. Paul passes from intercession that pleads for believers (v. 2) to praise he offers up to God. Verse 3 begins with his praise and mingles with this affirmations about God that stir him to extol his Lord. Then verses 4–10 take the benefit of comfort that elicits the lauding of God and develop the ministry the comfort has in helping believers cope with trials. The verses also describe further help from God that stirs up more praise to Him. This leads to verse 11, which distinguishes Corinthian believers who also are engaged in prayer ministry. For they, in turn, intercede for Paul and his associates. Verse 11 also shows that, in this prayer zeal, many get caught away into thanksgivings to God. They pour forth gratitude for His answers to prayer that make a difference for those in trial.

Now, a closer look traces the steps.

Praise to God

“Blessed be the God . . .” is the way Paul articulates the adoration. He recognizes that God is in Himself blessed, the very fullness and fountain of blessing (Ps. 36:9). He is the One whose very essence is the ideal and perfection of all that a person can magnify. And so He is worthy of acclamations that recognize His riches as Blessed. Paul does not choose to think here of God as Blessed because of His creation of all things or His Kingship as the psalmist develops (Ps. 146–150). He does not here focus on these as he does elsewhere, worshiping the Father and Christ as Creator and Sustainer (Rom. 11:33–36) and Christ as King (1 Tim. 6:15–16). He does not turn to these reasons for praise as John cites worshippers doing in the Revelation (4:9–11; 15:3–4). What in this case touches off Paul’s praise is a combination of two realities.

(1) God’s Fatherhood in the Godhead. He is “the God and Father of our Lord Jesus Christ. . . .”

In verse 2, Paul calls Him the Father of believers, “God our Father,” via redemption and faith (cf. Gal. 3:27).

Here, Paul honors Him not in relation to the saved but in relation to Christ. He is in one sense the “God” of Christ viewed from the standpoint of His humanity. He is, in another sense yet in harmony, the Father of Christ in the Father/Son embrace of Deity.

(2) God’s Fatherhood in Goodness. He is “the Father of mercies and God of all comfort.”

By this Paul is praising God for being the Father not in relation to Christ but to those needing the mercies that stem from His nature, His total work, and from the redemptive work Christ has accomplished. From Him as blessedness itself flow mercies of goodness that benefit recipients out of His wealth. In one sense, all humanity profits from assets His mercies have bestowed in creation, in all of life, and in that grace which is common to all people. In another sense, God is the source of all blessings to believers, whether of a spiritual nature or temporal life to answer the threat of physical death (v. 10).

It can well be that absolutely all mercies are in Paul’s thought here, for certain reasons. First, the context before and after emphasizes spiritual matters, God’s will and God’s church, saints (v. 1), grace and peace (v. 2), comfort to believers (v. 4), sufferings believers have as Christ did (v. 5), hope in God (v. 10), and so on. But second, what we might call spiritual blessings are interwoven with temporal comfort, such as in God sparing the physical life (1:9–10), comfort realizing that a loved one is safe (2:12–13; 7:5–16), and sufficiency to bear up to any difficulties (4:8–9; 6:4–10). God’s comfort in temporal trials even coordinates with spiritual benefits now or eternally that God aims to produce (4:10–12, 17–18; 6:10; 12:7–9; cf. 1 Cor. 5:5).

The main aspects of comfort are to believers, and through their testimony, to others who benefit in salvation (v. 6). Even those who are saved need comfort in respect to salvation in its present and more complete future aspects, as in “He will yet deliver us” (v. 10).

How does God comfort believers as Paul exalts Him for doing? He does this by His grace, by His peace (v. 2), by the fulfillment they feel in knowing God can use trials to prepare them to minister blessings that comfort others (v. 6). He also comforts by sparing believers from death (9, 10), and by others’ supportive prayers that lead to thanksgivings out of comforted hearts (11). As Paul will introduce later, God consoles by leading the believer in a pageant of triumph in Christ and transmitting His fragrance to bless still others who also are reached in salvation (2:14–16). A believer feels soothed, too, in his life counting for what matters, and not in acting as “hucksters” do as they peddle a corrupt message (2:17). As Paul goes on with the letter, he mentions many other details that are a boon to those who have a passion for the values of God.

Now, what should be said of guidelines that inform a vital prayer life? First, our prayer can always be permeated with praise to God the Blessor from whom all blessings flow. Many Scriptures help us, for example the Psalms (cf. 146–150), in countless things that are catalysts to praise. Second, we can learn, in prayer, to affirm who God is in relation to Christ and to ourselves. Third, when we think of God as “Father of mercies,” a bit of reflection can light up the heart to many benefits for which to magnify such a Father. He lifted us out of lives given to shame, has forgiven us over and over, has spared us to see the sunshine of each new morning and to seek His face afresh (cf. Ps. 5:3). He has lifted others with whom our lives are intertwined, or to whom our hearts go out in concern.

Fourth, when hurting from the heat of a trial by fire, it can be a new breath of hope to breathe words in prayer. We can say, “I want to come through this, fitted to be a comfort to others when they face their own afflictions, oh God. Since You have let me be in the kind of situation others are in, let me learn how to offer a balm of comfort to them.”

2 Corinthians 1:11

Helping Others in Prayer

This verse simply carries on the flow of thought above. Paul gives credit to believers at Corinth who combine their prayer efforts with him and his associate ministers. They plead intercessory help for these leaders who were facing trial in getting the gospel to people (cf. Rom. 15:30–33). Two emphases stand out.

Their Teamwork

First, these believers volunteered their advocacy in prayers before God’s throne. In helping or supporting Paul’s cause, that of the gospel, they were assisting for the sake of God’s work. The need for their intercessory pleading was critical. For Paul and his traveling companions were beset with burdens that took them out beyond what they had human strength to deal with. They were “between a rock and a hard place,” brought to such dire peril that they thought this was where their lives would end (v. 8).

How crucial the prayers of others were as so much was hanging in the balances!

Paul describes the danger as so drastic that he and his friends were gripped with the reality that their outlook to get out of this safely was hopeless in themselves. Death loomed. But they looked to God, trusting Him who is able to raise those who literally are dead (v. 9) as He had raised Lazarus and Jesus. As in verse 11, God was their only hope to rescue His own out of a death-like predicament. As they were in this dark peril, prayers of Christians availed along with their own before the Lord. God freed them from the menace, and they lived to acknowledge the help of others, as here.

Their Thanks

Answered prayer in the missionary team’s deliverance ignited thanksgiving to God. A united “cheer” lifted to God when the believers received a report of God’s safekeeping. Paul gives tribute to “many” who were intercessory victors, and puts a potent emphasis on the “many” by mentioning them twice. To him, the rescue was from God (v. 10), yet also from God’s people who prayed (v. 11).

Principles cogent for those who pray today are highlighted. One is the reminder of clout before heaven’s throne when many pray for believers who are up against it. God can honor the prayer of two or more (Matt. 18:15), or the requests of many, as when a crowd had gathered to plead for Peter’s rescue from prison (Acts 12). Believers should join others in prayer, taking God seriously. Second, when believers pray this way, they are not just isolated individuals shut off from others; they are prayer warriors “joining” in a team effort, participants in a community of ministry. Third, Paul is clear that those who have prayed were vital in “helping us.” Though God is at the other end of the prayers, answering, credit also belongs to those at the asking end. Paul’s concept is that of Christians being co-laborers together with God (1 Cor. 3:9).

Fourth, the intercessors speak to God where they are, and He works the answers where the needs are, nearby or far away. What power God has committed into the prayers of His people! Any believers who are smitten with a sense that they do not count for anything can hear a bugle call here summoning them to have a part in momentous things. For the way they can count in prayer leaps into a realm where all that matters is what God is able to do and what it is His will to do.

2 Corinthians 2:14

Thanks to the God of Triumph

Paul follows up on his opening section, “The Comfort of God in the Ministry” (1:3–11). Now, in 1:12–3:3, his words are on “Clearing Himself before the Corinthians.” For, since he has not revisited them as they desired, some doubt his good intentions. Seven steps reason successively his integrity with them, and prayer in its aspect of thanksgiving is the sixth phase in the logic.

First, the apostle asserts his Sincerity in Ministry (1:12–14). Then he writes of his Switch in Plans (1:15–22). He had longed to visit them while going to Macedonia and returning from it. In this he had not vacillated, as they might suppose; rather, his word is trustworthy as God is faithful, for example in His purposes through Christ in which He says “yes” in promises to them. God has shown Himself faithful by establishing Paul and his companions with these believers in Christ, and anointing all in Him. The pledge of this is His sealing them as His own possession and assuring that He would keep them safe, the guarantee of which is the Spirit’s presence in them.

Third, as Paul reasons forward, His Sparing of the Corinthians (1:23–2:4) is a further reason for his not yet visiting. God Himself is witness to his pure motive. Paul waited for the Corinthian believers to finish disciplining the sexual offender as he had counseled in 1 Corinthians 5, sparing them the sorrow of his appearing personally to assert pressure (2:2). He wanted them to bring him rejoicing, not make them feel sorrow (2:3). While holding off, he himself had felt the pain of heavy affliction and anguish of heart and had shed copious tears in writing them. In this he wished to keep them from sorrow, and help them realize how much he loved them (2:4).

Fourth, now that they have faithfully dealt with the offender, Paul cautions them on The Sufficiency of Discipline (2:5–11). The man who is the object of the discipline has had enough, apparently is repentant, and now the believers need to forgive (cf. Luke 17:3), comfort, and confirm their love to him. They must not allow him to be wiped out by discouragement over his sin and the firm discipline. Whoever they forgive, Paul forgives on their behalf in the presence of Christ. Christ is witness to his sincerity, as God is in 1:23, and Paul evidently deals with this pardon while praying in the Lord’s presence.

A fifth phase in Paul’s clearing of himself flows from his pen in 2:12–13. It is His Suspense about Titus. This team member had traveled to Macedonia (7:6), and had agreed to rendezvous with Paul at Troas. But when Paul found a ripe opportunity to spread the gospel at Troas, his concern for Titus’ safety when he did not show up prompted him to leave the fruitful field and go seeking his friend in Macedonia. Titus might have been done in by robbers or been the victim of enemies to the gospel. In 7:5–16 Paul picks up this thought, resuming it after the theme of God’s sufficiency in ministry stimulates rich thoughts in 2:14–7:4. There, God not only relieved Paul of suspense by Titus turning up safe, but also by his companion’s report about the Corinthians’ healthy spiritual state and support of Paul (7:6–7).

The prayer passage, 2:14–17, is the sixth step in the apostle’s clearing of his good name. Before concentrating there, it is good to mention the seventh phase, The Script in Their Lives (3:1–3). Paul actually needs no commendation before God’s people at Corinth, as the custom was for some to carry letters from friends to attest their integrity. In a real sense the Corinthian Christians are a letter Paul and his associates have written. They are a letter bearing witness to Christ, not literally, as written with ink, but spiritually, as penned by the Holy Spirit. This close connection with Paul ought to warm their hearts to him and melt away bad feelings.

These steps help orientate the thought on 2:14–17, The Sweetness of Witness. The all-out good testimony here, again, shows the sincerity that should clear Paul before the Corinthians. Four thoughts here crystallize Paul’s philosophy about the aroma of ministry.

(1) Thanksgiving is a keynote before God (v. 14). Paul expresses the essence of his heart’s feeling, one of gratitude to God. He remembers who deserves the thanks in ministry and puts the credit where it belongs. Since Paul in other places believes in offering up thanks for all things in prayer (Phil. 4:6; 1 Thess. 5:16), this spirit apparently was a sweet spice in all his own life in Christ, by Christ, and for Christ.

(2) Triumph is an encouragement God always leads His servants to grasp. Rather than being deserted in ministry, left down in the dumps of defeat, Paul and his companions realize spiritual success. Paul conveys this by a picture, an analogy with a Roman general’s so-called triumphus. When the leader’s forces in combat had met certain conditions—defeated a large enemy army, conquered new lands to add as Roman territories, and the government voted the honor—he was given a triumphus. In the parade, he rode into Rome in his victory chariot pulled by magnificent white horses. Crowds lined the procession route, priests set out pots of burning incense along the course of the pageant, and fragrances from these drifted to the nostrils of the general, his own marching soldiers, captive enemies in chains, and others. As in the Rose Parade today, great displays passed by the cheering crowds, showing sometimes immense riches taken from the enemy country, for example gold and silver. The incense wafted by the breeze was to the general’s men a token of life and honor, but to the captives a sign of coming death, for near the end of the pageant the enemies would be taken away to execution.

When the general’s chariot had borne him up to the Capitoline Hill to the temple of his god, Jupiter, the honored general would go in to his waiting god and place a wreath in his lap in thankful tribute for the victory given. Then the general and his warriors would bask in glory at a rich celebration banquet.

Paul seizes the well-known custom to picture his own analogy. God leads him and his party (and the principle no doubt is true for all believers in the walk by faith, 5:7) in a greater triumph in Christ. Temporary things that seem to be setbacks, such as Titus not showing up, will give way to the celebration of success that God can lead His people on to enjoy.

(3) A testimony is produced by God. In keeping with the triumph custom, the sweet fragrance in the knowledge of God is made manifest along the course of ministry. God’s representatives are a scent (eoudia) of Christ to God among those who are getting saved, comparable to the Roman parade incense. But in contrast with this is the fact that the Christian witnesses’ knowledge of God is to some a disdained thing. The gospel represents to believers a sweet scent of life in Christ now leading on to eternal life in its fuller ultimate aspect. Yet to unbelievers this same gospel means death (they are already “dead” in sin, Eph. 2:1; cf. Rom. 5:12–14) and this death will lead on to the final sense of death in eternal punishment (Rev. 2:11; 20:15; 21:8).

To be ministers of a gospel with such great issues at stake, the destinies of people, provokes a question from Paul. “And who is adequate for these things?” The answer is that nobody is, apart from God. Paul will acknowledge shortly that “we are not sufficient of ourselves; our sufficiency is of God who has made us able ministers of the new covenant” (3:5; cf. 9:8; 12:9).

(4) Truthfulness can characterize service (v. 17). Believers with a grasp of truth are not, Paul exemplifies, like many who cheapen the word of God as “hucksters” hawking worldly wares. Rather, they see the high value of the Word and are gripped by the eternal destinies for which it can make the difference. Paul’s sincerity calling for the Corinthian believers’ confidence is underscored in this verse ending The Sweetness of Witness. This is evident in several ways.

First, the message of Paul is not insincere, but has spiritual substance (cf. 1:12), the weight of which urges the recipients’ support. Second, the message is good in its source, “from God.” Third, the gospel commends their allegiance to Paul as to its sphere, “in Christ.” And fourth, Paul’s message which means eternal life and freedom from eternal death has the backing of God in whose sight these true servants (cf. 4:5) proclaim it.

Paul should have the full confidence of Corinth’s saints because of all the seven steps of reasoning in 1:12–3:3.

From all of this, which principles for prayer surface? Several do. First, how often God chooses to emphasize a reason to thank Him as He is sufficient, when some matter discourages us, giving “no rest of spirit.” The God we approach in prayer is sensitive, feeling for us (cf. Heb. 2:18). Second, thanks in prayer is so very relevant in light of our having a God we can count on, who always leads us in a pageant of victory. If we are tempted to look at things that dishearten, we can look to God who routs dismay with His many “fear not” words in Scripture. As F. B. Meyer said in his book about Psalm 23, “For every look at self, take ten looks at Christ.” The human heart has never found a better remedy.

Third, it is a great elixir of joy that the God whose salvation we know can spread around the sweet scent of the enriching Word that centers in Him. He uses us as we trust Him, and we may make more of an impact bringing blessing to others than we could imagine. Fourth, as we pray, for example in thanksgiving as here, it is a blissful happiness mingled with pangs of sadness as we think of how different people respond. Some receive the Word we hold forth as that by which God gives eternal life now and life forever and ever. This causes God’s witnesses to exude with more thanksgiving, and feel the surge of joy. Others reject the message as people already in the grip of death, yet headed for death in a far greater awfulness. We feel sharp pain for these.

A fifth thought is pertinent in prayer, in witness, and in all ministry related to God’s message. It is a privilege, as God leads (v. 14), to keep true to His Word’s substance, true to Him the Source, true to Christ as the sphere, true in the sight of the Lord who keeps the accounts for reward (cf. 5:10).

2 Corinthians 4:15

Grace That Prompts Thanks

The point can be put in a nutshell. As the gospel of grace touches different people, more are giving thanks to God, and this is to His glory. One can compare this with thanksgiving in 1:11. In that earlier verse, thanksgiving by many people mushrooms greatly because of God delivering Paul and his associates, and in 4:15 gratitude of the many has a broad panorama, because it is gratitude for all of the grace displayed in salvation.

Such prayer in 4:15 fits quite naturally into the progression of thought Paul develops in the epistle. From the outset up to 7:16, his major idea spotlights The Consolations of the Christian Ministry. Steps that are a part of this are God’s Comfort in Ministry (1:1–11), Paul’s Clearing of Himself (1:12–3:3), Paul’s Concept of the Ministry (3:4–6:10), and Paul’s Challenge to the Corinthians (6:11–7:16). Prayer in 4:15 fits into the third step. And from 3:4 through Chapter 4, a key facet in his concept of ministry is the Adequacy that God gives. Paul points out that (1) the origin of this adequacy is God, who makes His servants able ministers of the New Covenant (3:4–18); and (2) the overcoming by this adequacy offers its assets in Chapter 4. By God’s adequacy His servants need not lose heart (vv. 1, 16) but can overcome by faith (13), being renewed daily (16), “while we look” at God’s realities that are eternal (18).

So, thanksgiving in 4:15 speaks of God’s grace reaching more and more people and prompting more and more thanksgivings that glorify Him. Overcoming in Chapter 4 becomes obvious in two emphases.

The first of these is a Manifestation of Truth in verses 1–12. This involves Christ as Lord, Paul and his associates living as examples of His bond servants for His cause, and believers having a treasure in them. This treasure is an immense wealth, the knowledge of God with His great power! The manifestation also includes a spiritual sense of having died with Christ and Him living through believers now, as in Rom. 6:1–10. In this life of service, others benefit by receiving the gospel and its glories (12, 15a).

Second, overcoming in Chapter 4 comes with an Expectation of Transformation in verses 13–18. Paul models the spirit of faith that believes, confidently knowing that God who raised Jesus from the dead will also resurrect believers. This is “with Jesus,” since Paul has already pictured Jesus as the “firstfruits” of resurrection and His people as the full harvest to be resurrected (1 Cor. 15:23). The many who benefit from God’s grace, erupting in prayer filled with thanking Him, can pour out gratitude for assets brought into view here.

Among these blessings to believers are these: having the light of the knowledge of God as a treasure (4:4, 7), knowing Christ as Lord (5); living as His servants (5), not being overcome by difficult circumstances, but enduring (8–9), experiencing death with Christ and having His life manifested through them (10–11; cf. Gal. 2:20). Even more privileges appear: helping others gain the gospel privileges too (12), living by faith (13; 5:7), speaking for Christ’s sake (13; 5:18–20), having the assuring hope of future overcoming by resurrection (14), relishing daily inward renewing (16), and expecting an ultimate weight of glory that is to far surpass all the brunt felt in present sufferings (17–18).

The overcoming will finally issue in reward that is in several ways an advantage encouraging believers not to lose heart (1, 16) but live faithfully by faith. (1) It will be a far greater weight of glory, by contrast making burdens now pale to lightness; (2) it will be eternal, whereas troubles now are but for a moment; (3) it will be glory, so much better than affliction. Yet, Paul says, the difficult things now are, in God’s ordering of things (cf. Rom. 8:28), producing for us the reward that is so attractive. Prayer in thanking God can exult over this. Seeming obstacles are not really stones that must trip us, but stones we can step on and over in the path winding upward to glory.

Now principles of prayer vie for the attention. A notable one is that Christians can pray in light of the reminder that as God runs matters, all things are for their good (v. 15; cf. Rom. 8:28). That is encouraging for prayer. A second thought is that the passage is chock-full of impressive realities that can load our words of thanks. Third, we even can make much of voicing appreciation that God’s grace is adding to the number of believers swept into His cause with us. Fourth, in thanks as in every aspect of prayer and the Christian life overall, God is the rightful one to get the glory. And one last principle is sobering. We are prone to bemoan our weakness to excuse poor praying, but here, though we are as insubstantial as clay pots, the greatness of God’s power can help us in matters such as praying (4:7; cf. Eph. 6:18).

2 Corinthians 8:16

Paul’s “Thank You Note”

Already in the letter, Paul has written of others thanking God for his deliverance (1:11) and their gratitude (and his) for God’s grace in various blessings (4:15). He himself has given thanks (2:14), and now breaks out in further appreciation. As he writes, he thanks God for igniting the heart of Titus to a fervent concern for believers at Corinth.

This prayer occurs in the second great section of the epistle, The Collection for the Christian Poor (Chaps. 8–9). In Chapter 8 Paul is noting three things. First is The Example of Christian Giving (1–6). The churches of Macedonia have excelled in giving to help other believers (4), letting this gracious work flow out of believers first giving themselves to God and to Paul in yielding to God’s will (5). So, Paul had asked Titus to spearhead such a work at Corinth as well (6). Second in Chapter 8 is The Exhortation to Christian Giving (7–15). The apostle motivates these believers to be zealous in giving, as others have been earnest in this. He seeks to light a fire in them by citing the great giving by Christ, who, though rich, became poor in His servant humiliation, that He might make them rich in matters of salvation (9). Let them finish the project they began a year before. And let their abundance supply the lack others face, just as the abundance others have can minister where the Corinthians are in need, that all may feel an equality of seeing needs met.

Third in Chapter 8, Paul tells of The Expedition for Christian Giving (16–24). This opens with his thanksgiving. He credits God for instilling a vision in Titus to lead the Corinthians in completing their giving. Titus has come to these believers as a volunteer, having on his team two Christian brothers. Paul emphasizes several things to enhance Corinthian enthusiasm: the widespread confidence other churches place in one member of the team (18–19), the fact that the project to raise money is for God’s glory (19), the carefulness to maintain a pure testimony in handling the gift (20–21), his confidence in the long-proven faithfulness of another team member (22), his further endorsements of each team member (23), and his challenge to the Corinthians (24). The challenge calls on the Christians to give in a fashion that shows the visiting team their love before other churches, and the validity of Paul expressing admiration for them.

The prayer verse, 16, and the following words express several things:

(1) Thanks to God; (2) the reason provoking this thanks, God‘s putting the same sharp urgency in Titus to serve in collecting the gift as the Macedonian believers had displayed in their giving. Paul defines the second point in some detail that probably articulates facets that were a part of the prayer. God’s inward impression that set Titus in motion made him sensitively tender to be touched by Paul’s appeal for faithful stewardship. God’s prompting also lighted a fire that burned in the Christian to take care of this cause. God’s conviction even moved Titus to embark on a time-consuming journey and take up the challenge of facing the various Corinthians (cf. “he has gone to you”).

What are the principles meaningful for prayer today? First, thanks should be to God as here. Christians too easily fall into a mechanical routine of just saying the “right” things before others, such as claiming they thank God when this is only words to those in the human circle. Thanks to God should be directly to Him for sure, even if we testify of it humbly to others. Second, prayer ought always to show definite confidence that God works in specific ways. Happy are we if we can be justifiably certain that what has been done has been by God’s agency and not a mere happenstance of some human agency only. Third, we can be grateful that when God brings a person to a decision to obey, God causes the heart to feel personal zeal. Paul could credit God with Titus’ acceptance, his ardency, and his action initially and in long-range follow-through.

Fourth, the aspect of prayer (thanksgiving) comes out of a sincere heart as part of a total commitment to Christ. Nearby in the context, Paul shows his own concern in making the appeal for love shown in giving: his desire that God have the glory (19); his carefulness that nothing discredit himself or dishonor the Lord (20–21); his long-standing zeal to see others meet high standards of Christian dependability (22); and the spirit of partnership with others for the cause of God (23). Other traits of the man praying emerge as one looks through the letter, such as his humility to exalt Christ and his servanthood (4:5), and his living in the integrity of God’s power, not a pretense of his own (3:5; 4:7). The point is that the Christian who will pray as pleases God is the one who disciplines his life as a whole to show integrity in a walk with God.

2 Corinthians 9:11–15

Thanksgiving that Giving Fosters

Five verses cluster five references to prayer. The emphasis occurs as Paul ends the second major section of the letter, The Collection for the Christian Poor (Chaps. 8–9). This came under review above on 8:16, but only three sub-points under The Collection were needed to survey giving through Chapter 8, The Example, Exhortation, and Expedition. Now Paul’s last two divisions on giving are The Explanation about the Visiting Brethren (9:1–5) and The Exchange in Christian Giving (9:6–15).

The explanation in 9:1–5 says more about the team in 8:16–24 sent to collect the gift. Paul wants to see plans for the gift from a year earlier carried out. His boast to the Macedonians, using those of Achaia as an example of giving, needs to be backed up. This will help that neither Paul nor those of Corinth will feel any shame. The apostle longs to see the collecting team gather the promised gift so that the testimony might be one of loving bounty, not diminished by coveting through selfish, stingy withholding (5).

Then the thought flows on quickly from verse 6 to the spotlight on prayer. The sequence is as follows.

(1) The measure in giving (6). God standard in measuring as a result of committed giving is simple. The stingy and untrusting person who sows sparingly shall reap in a corresponding meager measure. But the one who sows bountifully shall have a harvest that is expansive. The measure is probably true both in temporal matters (v. 10 sounds literal) and spiritual dividends (“all grace,” and “all sufficiency in everything,” v. 8).

(2) The purpose in giving (7). God wants each believer to give in the measure that his heart motives compel him. It should be thought out well with eternity’s values in view, and so not in a tight-fisted grudging but an open-handed gladness in the privilege, and not giving due to feeling forced but in glad freedom to share. The bottom line is that God in such a matter loves a cheerful giver (lit., a hilarious giver).

(3) The sufficiency in giving (8). It is God’s sufficiency that can spring a believer free to give and believe that all will be well. One is not to decide his giving based only on what he is able to do out of human resource. Rather, he is to give based on what God is able to do out of infinite supply. For God is able to make all grace abound to the believer, to enable him with things to give and to take care of him afterward. As in Matt. 6:25ff., God is able to feed even the birds and beautify the flowers of the field. The truth doubtless refers both to His adequacy in meeting temporal needs (as in Elijah’s care) and spiritual bounties.

(4) The abiding of fruit (9–15). First, Paul focuses on the principle, multiplication (9–11a), then the prayer (11b-15). He reasons that, in trustful giving, the Christian will reap, as in the principle of Ps. 112:9, fruit in righteousness that abides forever. This is as the assurance that the one who does the will of God abides forever (1 John 2:17). As God in the natural world supplies more seed and food to eat as a result of sowing, He will furnish further opportunities that sustain the spiritual giver and increase the righteous fruit of his decisions (cf. Phil. 1:11). When Paul assures that the giver will be “enriched in everything,” growing in ability to give, his “everything” seems to include both temporal and spiritual matters.

Coming to the emphasis on prayer in 11b, the apostle says that God’s system, working out in blessing through believers, is producing thanks to God. A ministry of Christian giving can have two great results. First, it fully furnishes what other believers need; second it keeps on running over through many expressions of gratitude poured forth to God (12). More and more believers who hear of it echo the thanks.

Such giving with its tangible proof of love sparks those who see their needs met to pray, ascribing the glory to God. Their prayers offer Him tribute for the obedience that giving believers show, which is testimony consistent with confessing Christ’s gospel (13). This glorifying of God in prayer is also for the specific overflow of love that they received in the giving (13b). Love put on beautiful exhibit also stirs up the receivers’ prayers for the givers, as tender affections for them motivate a reciprocal gesture. They may not have the same kind of tangible gifts to bestow, but they can be lavish in prayer that counts (14).

To climax his remarks on giving, Paul bursts forth with thanks for the greatest of all gifts (15). He leads other believers in saying thanks to God for His indescribable gift, Christ with His saving grace. For God causes all grace to abound (8). He supplies, multiplies, and increases the harvest (10). He enriches so that an overflow results (11). He is able to help the Corinthians complete a “bountiful gift” (5). As grace issues freely to God’s credit, principles of prayer flow readily. First, it is spiritually fitting that hearts moved by blessings that grace supplies become primed to utter appreciation where it is due. If we count our blessings, we want to credit God from whom they flow. In this, there always should be a strong prompt for prayer. Second, prayers of some Christians voicing thanks have a way of charging the like-minded to join in celebrating what God has done, as the blaze in a twig can touch off a blaze in others. Third, prayer that is on fire is natural when people become excited by seeing the proof of God’s gospel in obedient display. Closely linked with this is the factor that prayer can find powerful impetus when love gifts speak heart-to-heart to others. Fifth, believers do not develop authentic prayer lives in isolation, but in relation. Prayer in touch with God flourishes as God’s people obey God’s gospel and express its heartbeat in love’s gestures to bless one another (vv. 13–14). Verse 15 capsules an apex principle. We have more reasons to thank God than the grains of sand (cf. Ps. 40:5), but chief among the prompts is thanks for God in Christ and His salvation. This, to us, is the gift for which thanks heaped upon thanks never plumbs the depths of the glories. The wonder of it all ought to drive away all that is cold, dry, or perfunctory, and enliven prayers with an ever radiant warmth.

2 Corinthians 12:8

Cries to Be Rid of Problems

Paul pleaded with his Lord three times that a “thorn in the flesh” would depart from him, but God left the thorn. He did not just leave it; He left it with His sufficiency to bear it

In his third and final large section of the letter, Paul’s great point concerns His Claims as an Apostle (Chaps. 10–13). His stages of reasoning are The Character of His Warfare (10:1–6), The Consistency He Has Shown (10:7–21), His Criteria for Selecting a Sphere of Ministry (10:12–18), His Concern and Caution (11:1–15), His Conflicts (11:16–12:10), His Credentials in Apostolic Signs (12:11–13), His Coming (12:14–13:10), and finally, His Conclusion and Salutation (13:11–14).

This passage on his “thorn” comes in Paul’s discussion of conflicts he faces. Some conflicts are in the field, for example, imprisonments, beatings, shipwrecks, dangers from robbers, countrymen, Gentiles and false brethren, hunger, exposure, and daily concern for the churches (11:23–28). Other conflicts are in the flesh, at least in his person in a more continual sense than perils already listed that touched him bodily at times. Paul in the “thorn” passage is focusing for the moment on this special conflict “in the flesh” (12:7). In 12:1–10, the conflicts more especially in the flesh can be summed up in five points, and among these the prayer in verse 8 is very strategic.

His Sight (1–6)

Paul has brought an emphasis to bear on the weakness of believers under his care, and his own weakness (11:21, 29–30). He boasts in his weakness (30), for his dependence on Christ brings him to acknowledge, “when I am weak, then I am strong.” Boasting could help show his key role in serving God, yet it is not profitable if it diverts attention from the sufficiency he and the Corinthians need in God with respect to visions and revelations God had given him (12:1). God had caught Paul up to heaven in some real sense fourteen years before and let him hear words that are inexpressible in human language (4). It would be telling the truth to boast of a man (himself) having such an experience, for he gives the glory to God whose power lifted him. But as to what he is in himself, he will not boast except to make much of his weaknesses. These are plural, for they cover all the ways in which he is humanly limited. He steps back from seeking any credit from his immense privileges, wanting others to focus on what they see and hear from him as he is on the earth. Let God’s power in his normal human life make the difference, as it is able to in theirs (cf. 3:5; 4:7; 9:8).

The Stake (7)

God moved to prevent Paul from magnifying himself for receiving “the surpassing greatness of the revelations.” To protect him, He gave Paul “a thorn (stake) in the flesh. . . .”

This problem, which apparently caused pain as a stake does when it pierces, has defied clear-cut identification. Puzzled interpreters make many conjectures. Most popularly, these are eye disease based on particular inferences made from passages, malaria, epilepsy, agonizing headache, some other malady in his body, and a persecutor representative of those who brought pain that hurt as a thorn which one cannot be rid of. Each possibility has reasons that may support or detract from it. Certain clues may point to the persecutor view. The word for “messenger” is angelos, basically meaning “messenger” and used for whatever kind of messenger, sometimes human (Mark 1:2) but more often an angelic being. In the approximately 188 other times where this word appears in the New Testament, it always refers to a personal agent, an intelligent being, and so it probably has this sense here. As a “messenger of Satan,” this personal agent is in some real sense under God’s sovereign hand as Satan was in Job’s case, a human ringleader that Satan uses as his emissary to buffet with suffering.

A second factor also appears to point to this view. The idea of a “thorn” depicting opposition from a human easily follows this figure earlier in the Bible for enemies. These were “thorns” hindering and hurting the people of Israel (Num. 13:55; Josh. 23:13; Judg. 2:3; Ezek. 28:24; cf. Ezek. 2:6; Mic. 7:4). Words in 2 Corinthians 12:8, “that it might depart,” could refer to the buffeting inflicted, complimenting the “messenger” as a personal agent who dealt this to Paul in verse 7. Much of the conflict of which Paul gives examples in his nearby train of thought involves not only the problems but the enemies who are agents behind some of these (11:26; 12:10). And the word for “bufet” in its verbal form means “to beat,” “to punch.” In every other instance in the New Testament it refers to ill treatment from other humans, as with clenched fists (Matt. 26:67; Mark 14:35; 1 Cor. 4:11; 1 Pet. 2:20). If a human is in view, the figurative description would be similar to the English “thorn in my side.” Whatever Paul means the “thorn” to picture, his prayer is vital in any case.

The Supplication (8)

Four points sum up this prayer.

Its reference. As if referring to a specific item on a prayer list, Paul says, “Concerning this. . . .”

Its repetition. Paul implored the Lord three times, as Jesus prayed three times in Gethsemane that His cup of suffering might pass. The psalmist had prayed at three times during a day: evening, morning and noon (55:17), focusing on a daily trio of chief times in prayer as his pattern (cf. Dan. 6:10). Here, Paul does not nail down whether his three entreaties were poured into one prayer time, into a day, or pleaded over a longer period. Probably the latter is the case, since it makes some sense to wait before concluding that he needed to repeat the entreaty.

Its resource. The pleading was before “the Lord,” in His throne room (cf. Heb. 4:16). Whether Father or Son he does not define. Christ is much in Paul’s thought here (vv. 2, 9, 10), but the verses also refer to “God” without particularizing (2, 3). Since the One answering in verse 9 says “My grace is sufficient,” and the verse later sees this adequacy as the “power of Christ,” one can be led to think of Christ. Yet, in the uncertainty, one can remember that otherwise prayer can be to the Father (Matt. 6:9) in Jesus’ name (John 16:23), or directly to Jesus Christ as exemplified in Stephen (Acts 7:59f.) and John (Rev. 22:20). And since Father and Son and for that matter the Holy Spirit as God are the resource, it seems biblically sensitive to allow flexibility here.

Its request. The fervent pleading was that the thorn “might depart from me.” Paul obviously means not that the problem might depart of itself, but that the Lord might remove it. This is why he urged the matter before this great hearer of appeals, and did not resign himself, saying “whatever will be will be.”

Often in 2 Corinthians as in other biblical books, the person praying airs a need to God. Examples are Paul’s intercession for grace and peace (1:2), the many pleading for Paul’s rescue (1:11), and Paul’s request that the Corinthian believers do no evil (13:7). The Bible elsewhere supplies countless cases of going to God with burdens (Ps. 34:4, 6; 55:17).

God’s Word elsewhere tells of believers asking that God remove difficulty coming from people, circumstances, or both. Isaiah responded to Hezekiah’s request for deliverance from the Assyrian invader by assuring him God would remove besieging armies from endangering Jerusalem (Isa. 37:1–7, 15ff.). Psalm 109 asks God to stop an unrighteous man who persecutes the psalmist, even to bring about his defeat and in effect his removal (vv. 6–8). If a person’s motives in a given situation honor the Lord, and if it is God’s will in that case, all considered, to work the removal, He can say yes to the prayer. If His plans seek benefits for the asker to be gained in letting the problem remain, His grace will be sufficient to carry him through on God’s uplift in 2 Corinthians 12 (cf. on eagle’s wings, Isa. 40:31).

It helps to remember, too, that a believer’s trial may be due to another person or other persons and, at the same time, be the non-personal difficulty itself.

The Sufficiency (9)

God answered Paul in some manner the apostle does not define, such as by a vision or an impression the guiding Spirit (Gal. 5:18) made clear in his thoughts. This is the first of two details here.

Its communication. God said what Paul needed to know.

Its content. “My grace is sufficient for you.” In the verse, “My grace” appears to be synonymous with the later words, “power” and “the power of Christ,” that is, the power that Christ gives. An example of this power in Paul’s writings is the strengthening with might in Ephesians 3:16. In 2 Corinthians alone, the sufficiency is that of God which makes one an able minister of the New Covenant (3:5), and the sufficiency God causes to abound for righteousness (9:8). It is the power God puts in His human instrument, excellency of power that is of God and not of us (4:7). Paul celebrates it in Philippians 2:13 as the power of God working in believers both to will and to do what is His good pleasure, and in 4:13 as the power in doing all things through Christ, who strengthens the life.

This kind of power, the Lord explains in His answer, “is perfected in weakness.” It has its perfect occasion—its sharpest, most conspicuous opportunity—to show its own unique ability etched against the backdrop of human inability. As God wills, He can manifest what He alone is able to do in accord with human ability given over to Him, or in the absence of any ability at all. Where it is especially obvious that only God can do the work, He can have all the greater glory.

The Submission (9)

Paul exhibits a true submission to God who answered his prayer. His showing this is evident in two aspects of his attitude.

In his gladness. “Most gladly,” he testifies, is his response to God saying “No.” He evinces a spirit of celebration, not complaining that the answer turned out differently than the way he had had things figured. His gladness rather than grumbling bears witness to love that prizes God and His way above all, to faith that breathes confidence that all is well, to joy that says he can be cheerful, and to peace since he can be calmly at ease resting on God’s faithfulness. The “grace” and “peace” he had pleaded God would give to the other Christians (1:2) is his own in abounding measure.

In his glorying. The apostle says “therefore,” his testimony that he can count on God’s grace being sufficient, on what the Lord assures him as being trustworthy. Since grace is sufficient, and this promise true, “I will rather boast (glory) about my weakness.” This is not in regard to weakness in itself as any confidence to him, but as a circumstance in which and a channel through which God can display His sufficiency. Paul is quickly clear about this, “that the power of Christ may dwell in me.” It is this power that is his confidence. For it to “dwell” in a believer is evidently for it to have a practical and life-changing effect. It is akin to Christ’s own being “realized to dwell” or being “at home” in the practical sense that His presence since conversion can assert (Eph. 3:17). He is factually in true believers, but can live this through them functionally.

Supplied by this sufficiency, Paul can experience contentedness with various things that impose their problems in life, and his motive to show such adequacy is “for Christ’s sake.” He names examples of troubles in which sufficiency can be lived. These are weaknesses, insults, distresses, persecutions, and difficulties. They seem to cover the gamut of hardships that can test a person’s life, whether operating on assets adequate in the Lord or on the supply of mere human resource.

In this submission, Paul realizes a truth that phrases such an overcoming life another way: “for when I am weak, then I am strong.” When he sees his insufficiency to cope, and submits to the sufficiency the Lord assures in answer to prayer, he is strong to live in the power God supplies.

What are the principles that can impact prayer here? First, we can pray once or repeated times even for a spiritual benefit, but we should be ready to thrive on God’s answer, not be testy due to resenting it. God knows best, and He is faithful. Second, God does not disapprove of our asking for a given thing, and it is possible to do this in good faith with human limitations, even if God must say “No.” Third, one of God’s best answers is that His supplies are enough; to accept His way is a triumph even if His response is different from what we had our heart set on. Fourth, we can be glad in such a “No” answer if we learn to glory in God’s power leading us to triumph (cf. 2:14), not in any supposed human assets.

One last principle beckons our attention. In prayer and every part of living in Christ, how wise to glory in that which will glorify our Lord!

2 Corinthians 13:7, 9

Interceding for Obedience

Twice Paul says he intercedes before God for the believers. His themes at the throne can be sketched in three concerns he pleads. These are that they be prevented from any sin, perform what is good, and be perfected in godly growth.

The twofold mention of prayer fits at the end of Paul’s third big section in the letter, His Claims as an Apostle (Chaps. 10–13). To uphold his authority as an apostle so that they will receive his words and go forward, Paul develops a series of claims. These include the character of His spiritual warfare (10:1–6), his consistency (10:7–11), and his criteria in selecting a sphere of ministry, which can dissolve their criticisms of his not revisiting them (10:12–18). The claims also entail Paul’s concern and caution for the Corinthians’ welfare (11:1–15), his conflicts faced in faithful ministry (11:16–12:10), his credentials or signs of apostleship (12:11–13), and now his coming to revisit (12:14–13:10).

The more particular context of prayer in 13:7, 9 is the emphasis on Paul’s coming. Back in 12:14 he announces a third visit to these believers, and this focus on his coming moves in distinct steps.

His assurance for them (12:14–19). Paul has no motive to capitalize on anything they have and never had, for in love he seeks only their profit, their upbuilding (12:14–19). He seeks to put them at ease about his pure motive.

His apprehension about them (12:20–13:4). The apostle is afraid that, when he arrives, he will find many tolerating sins without repentance. He specifies eleven sins. If he is faced with this in them, they in turn must face in him what they do not wish: discipline that God’s authoritative apostle can administer (13:10). Such an exercise will in itself furnish proof they seek that Christ speaks in Paul and can speak with power (13:3–4).

His admonition to them (13:5–6). They want to test Paul’s genuineness. He turns the tables now. “Test yourselves;” he writes, “[to see] whether you are in the faith; examine yourselves!” Twice the word “yourselves” is emphatic. They need to look for proof of genuineness in themselves, and focus there, not on questioning whether Paul is authentic. Paul is not denying that they are really saved nor even saying that he doubts they are or that they are to doubt this. He is simply provoking them to check up. As they engage in this test, it should dawn on them that as they are Christ’s, so are Paul and his companions (10:7). The word “test” (peirazo) can be used for a test from an evil source such as Satan who seeks to lead into sin (Matt. 6:13), or a good source such as Christ who wants to see a good response (John 6:6). The word “examine” (dokimazo) has the idea of putting to a test, proving, with a view to approval. This is as gold is tested with an aim of approving it after the process. On the other hand, to add a prefix to negate this, adokimazo (1 Cor. 9:27), refers to being disapproved, rejected. A resolute examination could help the Corinthians see reasons for confidence that they are saved and sins that they should deal with to have a good conscience about assuring themselves of this. Going on comfortably in sins that characterized the unsaved life should be, for them, in the past (1 Cor. 6:9–11).

On the positive side, Paul asks if they do not recognize that Jesus Christ is in them, apparently from God’s fidelity to them and from their sincerity in faith. They will recognize that Christ is in them “unless” (and Paul names a catch), “indeed you fail the test” [you are adokimoi, rejected, disqualified].

The possibility of not meeting the test of genuineness (of being saved) is in view, although this does not mean that Paul felt they would fail the examination. The same word, adokimoi, is the one Paul chooses twice, in verses 6 and 7. He brings the readers up short here. They have questioned the genuineness of Paul and his associate ministers. The possibility is before the Corinthians that they may fail the test, but Paul trusts that they “will realize that we ourselves do not fail the test,” in this case of genuineness as Christ’s ministers. Before taking up the second use of adokimoi at the end of verse 7, it is good to move on to the fourth step in Paul’s reasoning about his coming.

His aim for them (13:7–10). Now prayer is explicit, and mentioned twice. The content of the prayer is in the intercessory aspect, and it pleads for three benefits here, through verse 9. Verse 10, though not itself prayer, is so closely joined as a follow-up to the prayer that it is in effect a fourth point.

(1) The prohibition of evil (v. 7). This advocacy is “to God,” obviously with belief that counts on God to be resourceful for the way free of sin (cf. 1 Cor. 10:13). Jesus taught His disciples to pray, “Lead us not into temptation” (Matt. 6:13). Paul and his companions pray similarly, applying even for others the principle of God’s help to avoid sinning. They rely on God to convict, guide and enable believers. And this would be to prohibit and win over evil as in the eleven prime examples urgent here (12:20–21).

(2) The performance of good (7b-8). Paul is motivated in this prayer, not to get something out of it, their approval, but to get the answer in terms of their doing what is right. To this end he prays, even if he and his companions appear in their opinion as rejected. “For,” Paul explains in verse 8, “we” leaders who set the example in doing what is right “can do nothing against the truth, but for the truth.” He is speaking not of a muscular impossibility but a moral incongruity; filled with right motives and values, it is intolerable to do what is against God’s will. This is true even though human inconsistency, failing of sinless perfection, can and does result in sin that needs confession.

The kinds of things the intercessor means by the “right” are obvious in ideals he lists in verse 11. He gave them other examples in 1 Corinthians, such as efforts for proper unity (1:10), walking as spiritual believers and not as carnal ones (3:1–4), acting rightly toward other believers rather than taking them to court (6:1–8), men having their own partners in marriage (7:2), acting in love that edifies in matters of eating (Chaps. 8–10), honoring Christ at the Lord’s Supper (11:17–34), showing godliness in the exercise of spiritual gifts (Chaps. 12–14), and being sober-minded (15:34).

Definite cases surface in 2 Corinthians as well. Among these are helping Christ’s preachers in prayer (1:11), following the model Paul gave (1:12; 4:2), and forgiving where this is due (2:10). Others are being led in triumph in Christ (2:14), responding to difficulties in a godly way (4:8–15; 6:3–10), and seeking always to please God (5:9). Later Paul urges that the choice for marriage should be a believer (6:14), wants the repeating of good attitudes toward a spiritual leader (7:7), and exhorts giving to meet Christians’ needs (8:7).

Things Paul himself clarifies define what his prayer would seek as the right.

(3) The perfection of life for Christ (13:9). Prayer emerges for a second time. The reasoning is made clear in two stages.

First is the rejoicing that seeks this. Paul’s word “for” shows that he is explaining his commitment to the values of truth (v. 8), values of the God who receives his prayer. He does what is consistent with truth, for he and his companions rejoice in what relates to this. They rejoice when they are weak in their own resources, for in this they rely on the power of Christ (12:9) in ministering to others (13:4). The joy when weak in this way is also when those they lead are strong by God’s power. God’s power effects His will, causing the Corinthians to grow in godliness toward perfection.

The “perfection” represents the word teleios, which conveys ideas such as completeness, ripeness, full development, a fully seasoned stage, or maturity.

Second in regard to the completeness, then, is the request that states it. Paul says “this we also pray for, that you be made complete.” His specific item on a mental prayer list, “this,” connects back to the believers being “strong,” and carries the thought to its further stage. A spirit of rejoicing is combined with interceding that the believers grow on from being strong to reaching the goal God’s strength can bring them to. This is spiritual maturity. It is a well-seasoned state, a fruition, as grapes can be healthy, strong, and normal at a certain point in the vine’s life, yet grow on into their completed stage, the ripeness that God intends. Then they are fully usable, as God wants believers to be spiritually.

The completeness that Paul intercedes for he also exhorts the believers to seek (v. 11). From God’s side, maturity is His accomplishment, by His design, life in the Spirit, and guidance. At the same time, it is the believers’ aspiration and deliberate cooperation. This same Paul shows in Philippians 2:12–13 that believers are to work out their salvation, get it into expression (their part), “for it is God who works in you to will and to do” (His part). God answers prayer for believers’ completion, supplying opportunities for exercise that fosters growth, giving gifts for service, furnishing the power and leading of the Spirit, providing His Word for their intake and inspiration, helping them through trials, and the like. In coordination with this, believers are to listen to the exhortations in the Word; they are to make themselves available to opportunities to serve God and others, use gifts God has given in the attitudes He values (love, joy, peace, etc.), depend prayerfully on the Spirit’s enablement and guidance, know and obey His Word, trust God with submission through trials as He develops them, and such things.

After Paul twice mentions his prayer for the believers, he rather quickly shows the believers’ part and God’s part in verse 11. There he exhorts the “brethren” (all the Christians at Corinth) to obey in five representative areas, one aspect of doing their part consisting of being made complete; then he assures them that God will do His faithful work being with them as the God of love and peace. From their standpoint they are to obey in things that are fruitful, such as exercising joy, peace, and unity; God from His standpoint will be present as the source of fruit, such as love and peace.

One further point fits with the three on prayer above.

(4) The prevention of direct discipline (13:10). Consistently with his prayer for the believers, Paul is writing before his third visit so that God’s Word will impact them. He wants it to prevent sin and discipline that then he must carry out when with them. He longs to fulfill authority God has assigned him in a way that builds up the believers (a positive effort) rather than tearing them down (having to carry out negative measures). He would rather come in sweetness than in severity. His picture drawn from a word for building a house has been frequent with him for edifying believers (1 Cor. 8:1; 10:23; 14:3, 4, 5). This is quite fitting since they are God’s building (1 Cor. 3:9), God’s temple (3:16).

Proper obedience to Paul’s words in all of 2 Corinthians before verse 10 and in verse 11 after it should help the church members make positive progress that can prevent unpleasant discipline. Such a response to the Word would then be a key in the answer to Paul’s prayers.

It is time to meditate on principles the passage provides. First, intercessors patterned after Paul’s heart will depend on God to help believers keep out of sin. How often we fail by spending all our time on teaching the Word, providing helpful activities, or just doing kind things for people, without serious intercessory pleading for help from on high—shame on us! Paul’s way is urgent. Second, it is healthy to watch motives in praying and make sure they are for the blessing of others, even if we do not shine before them. Third, give attention to praying that people will do positive good and not letting prayer dwell merely or largely on what they should not do.

Fourth, fragrance prayers before God for others with obedience that is true in the praying heart itself. Paul speaks volumes in verse 8 about meaning business with God. What we plead for others may be something we need ourselves. With sensitivity to let obedience begin with us, our prayers can rise to God as incense (Ps. 141:2). Fifth, rejoicing over what pleases God sets a good spiritual climate to intercede that God will nourish others to maturity. And sixth, practice advocacy in God’s throne room for fellow Christians to grow up in Christ. How often we may go “all out” in studying, visiting, phoning, and other activities to help others, but only occasionally and briefly seek God to transport us forward.

2 Corinthians 13:14

A Prayerful Blessing

Paul’s closing verse is often cited for its testimony to the Trinity and the co-equality within the Godhead. Each Person has a co-equal ministry in the lives of believers. This is gloriously true, and with it believers need to profit from the prayer content in the verse. Quite naturally the thought comes in three parts as God in three Persons have their part in the growth of the saints.

The basic nature of the verse is prayer in the aspect of an intercessory calling down of blessing on the people of God. “May this be your portion from God” is the spirit.

The Blessing of Grace

Grace was what Paul prayed for the believers as he opened the epistle with his customary intercession in 1:2. There, he summoned grace from God the Father and the Lord Jesus Christ. But he can pray in a variety of combinations. At the end, he asks for the grace of “our Lord Jesus Christ.” All the members of the Godhead are the God of grace and involved with saints in exhibiting this grace. Paul probably chooses his distinctions here due to mentioning all members of the Trinity, and thinking of some blessing that is a natural and apt one, He asks for the boon of Christ’s grace, the Father’s love, and the Spirit’s fellowship. True, these blessings could be related in a different combination, such as Christ’s love (Eph. 3:16–21), God’s fellowship, and the Spirit’s grace as He ministers grace in His gifts (1 Cor. 12)

In that Paul chose the combination in verse 13, one can agree with the legitimacy. Paul does not deny the other combinations he flexibly expresses in other places.

Christ has shown grace in his life on earth, dying for sinners, forgiving, sending the Spirit as their Comforter. He displays grace as He lives in believers (Gal. 2:20), being their spiritual life (Phil. 1:21; Col. 3:4), and bestowing gifts (Eph. 4:7–11). He is gracious in letting them pray in His name, manifesting the reality of His presence with them (John 14:21–23), promising to come again (John 14:1–3), preparing an eternal home for them (John 14:1–3), and giving them the legacy of the Word of Christ (Col. 3:16). The list could go on and on.

God’s answer to this prayer for Christ’s grace could come in many ways. It could show its blessing in the believer’s exultation about any of the displays of Christ above being a reality in the life. It could be precious as the context of the Corinthian epistles shows in various manifestations. For example, His grace would be an experience in realizing unity as believers (1 Cor. 1:10), in any case of properly carrying out church discipline as in 1 Corinthians 5, in a spirit that cares rather than takes another believer to court (1 Cor. 6), in purity of life (1 Cor. 6). It could operate in setting the home apart to Christ (1 Cor. 7:15), in seeking to edify others rather than tear them down or hurt them by one’s practice (1 Cor. 8–10), and in cheerful Christian giving (2 Cor. 9:8).

Christ’s grace would be relevant to shine in any facet of life.

The Blessing of Love

God so loved the world that He gave His only begotten Son (John 3:16). He commended His love toward sinners in that while they still were sinners Christ died for them (Rom. 5:8). His love will keep them secure in His salvation (Rom. 8:35–39). As in the examples of Christ and grace above, God’s love would be just as relevant if put for each item on the list. God the Father gave His Son for sinners, He sent the Spirit to comfort those who receive His Son, He is present in them to manifest His love, He has lovingly given them gifts, and so on.

In 2 Corinthians, He is the loving God of all comfort, the God who leads believers in triumph in Christ (2:14), and is willing to give Christians the excellency of His power incarnate in bodies that are earthen vessels (4:7).

The answers to Paul’s prayer for God’s love could be evident in a variety of situations. They could be in seeing more fully how God loved us in giving the sacrifice for us, how His love is real by His presence in trials, and being edified by His love in giving the gifts with which believers serve Him. Fresh experiences of His love also can be obvious while reveling in His Word, in moments when His guidance is very gratifying, and in a compelling love for other saints that seeks blessing in unity, rather than being divisively critical. Again the list stretches on, as Christians can grow by a sense of God’s love in any aspect of life.

The Blessing of Fellowship

Fellowship is said to be “of the Spirit” (Phil. 2:1). It is a sweet sense of participation with God in things after His own heart. What is of the Spirit would also be of the Father and the Son. The Spirit was sent by the Father (John 14:16, 26) and by the Son (16:7). He came to glorify Christ (16:14), and ever seeks to promote the Father’s will (Rom. 8:26–27), the wisdom of God’s will and values (1 Cor. 2:6ff.). Consequently, any matter of fellowship that is of the Spirit is also of the Father and the Son, in the unity and cooperation of the Godhead that seeks the same will and values.

Attaching fellowship to the Spirit in particular in 2 Corinthians 13:14 could well be because the Spirit is the Comforter of John 14–16, sent to make the things of God known to believers. Of these He is the one who regenerates (John 3:1–7), indwells (Rom. 8:9), anoints (1 John 2:20, 27), baptizes into Christ (1 Cor. 12:13), seals (Eph. 1:13–14), gives gifts for service (1 Cor. 12–14), molds in peaceable unity (Eph. 4:3), teaches (John 14:16–17), guides (Rom. 8:14; Gal. 5:18), helps in prayer (Rom. 8:26–27), fills with strength (Eph. 3:16; 5:18), upholds in spiritual warfare (Eph. 6:17), produces fruit in all of these (Gal. 5:22–23), and the like. He is the Spirit of truth (John 14:17) who teaches all things of God’s will (14:26) and bears witness of Christ (15:26).

Even so, many of the ministries just mentioned can be attributed just as well to the Father or the Son. How complete is the commitment of each member of the Godhead to the same things! As Paul says of the redemptive work in Eph. 1:3–14, the Father chose, the Son purchased, and the Spirit became the seal, all in unity.

To pray that believers might know the fellowship of the Spirit can affect them in a myriad of ways that comprise fellowship. A few examples from reviewing just 2 Corinthians show this. It is to pray for the Spirit’s comfort in trials (Chap. 1), His leading in triumph (2:14), His liberty as people of the new covenant (3:17), His transformation from glory to glory (3:18), His support in a life that is a good testimony, as Paul’s is an example (6:3–10), and his power perfected in human weakness (12:9; cf. Eph. 3:16). His fellowship, that which is with the Father and the Son as well, is ideally to permeate every thought, word, and act, so that, as Paul exemplified, “to me, to live is Christ” (Phil. 1:21).

Principles meaningful in prayer compel the attention in relation to 2 Corinthians 13:14. First, it is always timely to make much in pleadings for believers that God will give them a vital sense of Christ’s grace. Then we can specify in pertinent examples. Second, how important is advocacy for Christians to be rightly impressed and shaped by God’s love! Again, we may go into some detail about facets of life in which this love can make a great difference in the way God’s people live. Third, our intercession can count in calling for a sense of fellowship which the Spirit ministers. This can be significant for anything that honors God in believers’ lives. The Spirit wants them to glorify God in His spiritual temples, their bodies (1 Cor. 6:19–20), and this in “whatever you do” (10:31).

Fourth, the intercessory part of prayer that pleases the God who hears can include general requests for many, as here, and even then can go into details. It should also sooner or later name specific individuals and needs, as Jesus prayed for Peter (Luke 22:31–32). A maturing and caring believer will see the sense and urgency of all-around concern since our lives are made up of many facets.

Fifth, it is a privilege to follow this example by relating any aspect of prayer, as intercession here, to each member of the glorious Godhead. With a mention of them all, we can praise or thank. or confess, or petition, or ask questions, or affirm, and be meaningful. Sixth, as long as we are carefully informed by God’s Word, and praying with true respect for its teaching, we like Paul can relate different spiritual virtues to Father, Son, or Spirit at various times. As we are flexible, yet not sloppy, we can be glad that all of the blessed Three are the God of grace, love, and fellowship, and so many other things that are true to the Scripture.

Seventh, Paul, who is a spiritual giant, is praying here, and not all Christians are this. Some, just learning to pray or not far along, may not yet have a broad concern that is sincere. They can keep enlarging their interest beyond themselves and a few others as a true growth draws out a greater involvement. It can be pleasing to God to be prayerful about all the believers in a local church or area, as here. Even Christians who are not there yet can keep moving toward such a burden. They can gain the passion from those who are good examples, from expanding study and practice of prayer, from asking God for help, and from tenacious interest in prayer letters, missionary books and magazines, and the like.

Interceding for strong spiritual impact on believers enacts an impulse that is fervent on the heart of God. And this is not only in the important concerns of cancer, paying the bills, the color of carpeting for the church, and passing the big exam. Indeed, praying about spiritual growth can be interrelated with the temporal things that make up daily life. One example is in having a shining, victorious testimony of Christ’s grace, the Father’s love, and fellowship of the Spirit in struggling with cancer.

NEW TESTAMENT

VOLUME 2

{GALATIANS THRU REVELATION}

AN EXPOSITION

ON PRAYER

IGNITING THE FUEL TO FLAME OUR

COMMUNICATION WITH GOD

DR. JIM ROSSCUP

Prayer in Galatians

Introduction

Paul’s references to prayer drop to eight, compared with some fourteen in 2 Corinthians, a letter about twice as long. What Paul does relate still shows prayer pervading his life and ministry. He appears confidently in God’s presence, calling God as witness that what he pens is true. For in 1:20 he assures the Galatians of this “before God.” He intercedes at the outset (1:3) and the end (6:14, 16, 18). In between, he summons God’s curse on any who preach a false message (1:8–9), reports believers praising God (1:24), and testifies that the Spirit prays in all saints, claiming God as their Father (4:6).

Many truths here are vitally related to prayer in Paul’s other writings, for example, being justified by faith (Gal. 1–2; Rom. 5:1–2, 3, 11); sonship (Gal. 3–4; Rom. 8:15); fruit of the Spirit (5:22–23; 2 Cor. 13:14); his fervency for their growth to show features like the godliness of Christ (4:19; Phil. 1:9–12); that is, show facets in God’s will (6:16; Rom. 8:26–27), and so on.

Prayer as other facets of Galatians is set in relation to pertinent matters about the writer, his time, background, theme, and progression of thought.

The Author and Date

That Paul is the writer has strong support in the direct claim (1:1; 5:2), historical references in harmony with the Book of Acts, Paul’s kind of reasoning, and evidence outside the letter. In the latter case, the book gained early acknowledgment as valid Scripture shortly after the age of the apostles, as in Ignatius, Irenaeus, Tertullian, and Clement of Alexandria. These church fathers often quoted it and ascribed it to Paul.

A date in A.D. 55–56 during Paul’s third missionary journey in Acts fits well. Paul may have written it during a longer sojourn at Corinth or else at Ephesus. Dating bears a relation to the problem that the epistle counters. At the Jerusalem Council ca. A.D. 49, as Acts 15 describes, church authorities clarified that circumcision and law keeping were not required to be justified. God cleanses hearts by faith (15:9), and saves through His grace (11). Contesting that verdict, those who taught the opposite (Judaizers) were not silenced. They sought to make Gentile believers proselytes, reasoning that a person must keep the minutia of the law to attain sonship and receive blessings God promised to Abraham and his descendants. They reasoned that a convert could be perfected by circumcision and law works. Paul meets that claim head-on as he writes both of justification by faith and sanctification by faith.

The Background

Paul most probably writes to believers in South Galatia. The term “Galatia” had two different meanings. First, the northern area of the Gauls, and second, in a political sense designating the whole Galatian province that the Roman government dominated. The latter meaning includes all of central and eastern Asia Minor. In Acts, though written ca. A.D. 61–62, a bit after this epistle, Luke gives details on establishing churches in southern Galatia (Acts 13–14), though only briefly mentioning a visit of Paul into the northern sector. Also, Judaizers would not be likely to pass up the vital, hub churches in Iconium and Antioch in southern Galatia to go to the remote country in the northern stretches.

Paul and Barnabas founded the Galatian churches during Paul’s first missionary trip (Acts 13:14; 14:23). Later Paul and Silas visited the congregations on Paul’s second journey. After this, Judaizers infiltrated, upsetting the young believers. To undercut Paul’s grace doctrine, they denied his apostleship. Their false teaching was tempting some to defect from the ranks of grace (Gal. 3:1–5; 4:8–12, 15–31; 5:1–4, 7–10; 6:12–15). Paul, not free to visit the Galatians due to pressing problems in the Corinthian church, issued a passionate plea in the Galatian epistle to stand fast in the liberty the gospel of grace championed (5:1).

The Theme and Outline

Prayer fits into a chief emphasis on justification by faith and sanctification by faith which coordinates with justification, flowing out it. This is as in Romans 1–5 (justification) and 6–8 (sanctification).

A concise outline in Galatians:

I.   The Vindication of Paul’s Authority and Gospel (Chaps. 1–2)

II.  The Confirmation of Justification by Faith (3–4)

III. The Application in a Life of Liberty (5–6)

The passages on prayer now follow.

Galatians 1:3–5

Ascribing Grace and Peace

Paul vindicates himself in Chapters 1–2 and introduces in 1:1–9 his salutation (1–5) and the true gospel as his theme (6–9). Each of the two sub-sections features prayer, and the focus at the moment is only on the salutation. It develops in four phases, the last three being parts of prayer.

Asserting Apostleship (1–2)

The writer claims to be an apostle, one whose authority is not from men, but through the appointment of Jesus Christ and God the Father. Certain associates, brethren who are with Paul, join in backing the message to the churches of Galatia.

Asking Grace and Peace (3)

Following his custom (cf. Rom. 1:7, etc.), Paul prayerfully pleads grace and peace for those he addresses. His prayer at first is intercessory, and the two benefits from God are his will for the believers according to God’s will. His advocacy spelled out is, “[We ask/wish for you] grace and peace. . . .”

Grace is a theme the epistle highlights, mentioning it seven times, yet assuming its reality even without the word itself. Justification is by faith in Christ, apparently involving grace (cf. Eph. 2:8–9), not by works of the law that merit it (Gal. 2:16). God called Paul and his associates by the grace of Christ, and to preach any other way to be justified is a different gospel, yet not really a gospel, since only one gospel is the real one (1:6–7). To offer some way based in obeying the law would be to nullify the grace of God, “for if righteousness comes through the law, then Christ died needlessly” (2:21). These believers received the Spirit, not by works of the law but by hearing joined with faith (3:2). Those who come to God by faith are genuine spiritual sons of Abraham (3:7) and sons of God (3:27). This approach, according to grace through the Spirit by faith, is the way in which to stand firm (5:1) and to wait for the ultimate blessedness to be fulfilled, the hope that righteousness has in view (v. 5).

Not only this, but the grace can have profound impact on the practical life that flows out of being justified. In this grace they have been called to a life of freedom (5:13), a walk by the Spirit (v. 16), sowing to the Spirit and bearing fruit of the Spirit (6:8; 5:22), and reaping eternal life (6:8).

The letter comes to a close with another intercessory prayer, that “the grace of our Lord Jesus Christ be with your spirit, brethren” (6:18). It is easy to see that grace is put on bright display in Galatians.

To intercede for believers already shaped by this grace is to ask for them benefits to live the way grace makes possible and in light of the hope God’s grace finally will bring to realization.

Peace, along with grace, is pertinent in Galatians. Peace is among the Spirit’s fruit (5:22), possible only from the source who produces this and in the saints who know the God who sponsors it in His grace. Those not blessed in this peace work the deeds of the flesh in which chaos and friction wreak havoc. This surfaces in “enmities, strife, jealousies, outbursts of anger, disputes, dissensions, factions, envying,” and the like (5:19–21). Only those who walk by the rule of God’s new creation realize the peace and mercy God gives in a practical sense (6:15–16). Paul’s prayer prizes these blessings for others.

Acknowledging God’s Gift (4)

The intercession which first asks grace and peace blends with acknowledging God’s work of grace that opens up such peace. Thinking of grace leads these who are praying to think of the grace Christ has expressed in giving Himself to bring blessing. Prayer as intercession passes on quite spontaneously into prayer as affirmation. In acknowledging the greatest gift (cf. 2 Cor. 9:15), Paul emphasizes three things.

The focus of the gift. Christ gave Himself for our sins; He put the attention on resolving the greatest barrier between God and men, the sin that kept them from fellowship with God.

The goal of the gift. Christ’s purpose was that He might deliver sinners out of this present evil age. This reflection in prayer probably can embrace what Christians have summed up as salvation’s three aspects. God saves us from the penalty of sin once and for all. He rescues from the power of sin even in the present life, in the measure that faith appropriates this in living by His Spirit (cf. 2:20; 5:22–23; 6:8). And, finally, He will save from the very presence of sin when He transforms us fully to be like Him (Phil. 3:20; 1 John 3:3). God did not save just to forgive for sin, but to deliver from sin into the image of Christ (cf. Rom. 8:29).

The will behind the gift. Paul’s prayer in Galatians 1 recognizes God’s will, which was, and is, the shaping force in Christ’s giving Himself to pay the penalty for our sins and the deliverance He aimed to effect. Such salvation is according to the norm or standard of God’s resolve. This appears to be, in other words, what Paul means by the kind intention of His will which made us alive and raised us up into the heavenly realities in Christ (Eph. 2:4). The prayer accents the will of God as the force behind the deliverance, a reality far more comforting than the plans others might devise. This leads quite naturally on to giving tribute to God.

Acclaiming God (Gal. 1:5)

Prayer mounts to a kind of apex with ascribing the glory for salvation to God. Those who receive the deliverance can adore Him as “our God and Father,” privileged that by His grace He belongs to them. They can acclaim Him as their God since He is their sovereign worthy of their subjection and worship. They can exult, also, that He is their Father, they His inheriting sons by faith (3:27; 4:5–7). The acclaim that glorifies Him assigns the honor as His right forever.

With the sketch of the prayer in view, principles can be seen in their relation. First, it is always appropriate to make much of grace in praying to God. This is true whether the prayer is intercessory (for others) or for ourselves. As a Christian may never tire of speaking the graces coming from a faithful partner in marriage, we can speak of God’s grace without it ever losing its wonder. Second, the same is true of peace, whether eternal, objective peace with God or a present temporal, subjective peace of God. Here the wish of peace on believers fits better as meaning practical peace, a restful poise free of anxiety. Still, when any mingled in a local church are not yet genuinely saved as they may profess, they also need peace that comes in true conversion.

Third, verse 4 offers us direct example, as do countless parts of God’s Word, that it is all right to review the rich realities God gives when we pray. Celebrating what God has done has as much place in prayer as calling on Him for what He may yet be pleased to do. Fourth, prayer that is in tune with God’s Word can make prominent the importance God’s will plays in everything. Fifth, it is spiritually natural to the right order of things that prayer voice its “to God be the glory.”

Here, as often in the Bible, sensitive reflection of what is prayed furnishes prime examples to kindle praying hearts. Like Paul, we also know other believers who need further dimensions of grace and peace. Deliverance from sin has pointed relevance to us and many for whom we intercede. Christ’s purpose in making His sacrifice can impact our own words before God. Our prayers, also, can be flavored with thinking of God’s will and rendering the glory to Him.

Galatians 1:6–9

Praying a Curse

One prayer has just ended (v. 5), and another soon comes in a consignment to God’s curse (8, 9).

Paul’s pervading thought in Galatians 1–2 is on Vindicating His Authority and Gospel. His introduction into this features his salutation (1–5) and theme, the genuine gospel (6–9). He mentions the gospel five times in the four verses, as he stresses a sharp contrast between preaching the only true gospel and any counterfeit. Another sharp contrast appears near the end of the letter (6:11–16). After his salutation with its prayer, prayer reappears when he draws God’s rejection on any who peddle a message that perverts the gospel.

The points that relate to the message preached move in four discernible steps.

The Peril

Preaching “a different gospel” has spread its poison among the Galatian converts in verse 6. It astounds Paul that the believers are so quickly abandoning God, who had called them to His salvation by the grace of Christ. These are “deserting,” in the process of defecting to buy into a so-called “gospel” that requires law-keeping to build merit toward earning God’s acceptance. This is opposed to salvation by God’s grace. Clues later in the letter show that this has not yet amounted to a full rejection of the true gospel; it is a kind of flirtation stage for those Paul often views as legitimately saved, but whose flawed thinking leaves him a bit uncertain about them.

So far, the converts are “bewitched” (3:1), and the supposed work in them may turn out to have been in vain (3:4; 4:11). They are turning back to a law system after professing the gospel of Christ (4:9), wishing to be under law (4:21). Still, Paul urges what he hopes they truly are, “sons” (4:6–7), “brethren” (4:12), “my children” (4:19), “children of promise” (4:28).

Those who pervert the gospel, however, Paul assigns to be cursed, a prayer he mentions twice. These Paul designates to the certain, terrible status apart from God that they assure themselves as long as they oppose the God who can save. This will be clear later.

The Possibilities

Verses 8–9 put these in distinct profile. Paul sets two types of preaching in bold contrast, preaching (1) any message contrary to (2) “that which we have preached. . . .” He makes the picture all the more potent by his hypothetical supposition that “we” (Paul and his preaching associates) or an angel from heaven preach any other gospel. It should be a telling point that even if Paul urges any different gospel, he prays God’s anathema on himself or any such preacher. His prayer is a wish for God’s action, a call devoting the preachers to destruction. The anathema entails God’s displeasure, His rejection, His wrath, as Paul expects for the unsaved in Romans 9:22 and 2 Thessalonians 1:7–9. It would not mean that men God once had justified by grace had lost salvation by their later works. It does mean this, rather: such a twisted concept of the very way to be saved would betray preachers who did not know the real gospel and justifying grace. When they keep steeling themselves against repentance to gain real salvation that the gospel graciously offers, let them face the inevitable judgment. For God is morally consistent to bring it on those who insist on repudiating Him.

Even more is probably in view. These purveyors of a counterfeit gospel are, in their influence on others, especially deadly against God’s will. Paul could reflect on the eternal end that his Lord had taught for such leaders, one worse than just temporal ruin (Matt. 18:6). It would be better for these who entice others aside from belief that a millstone be weighted to their necks and they be drowned in the sea!

The apostle’s point even has added force when he supposes that an angel from heaven proclaims a different gospel. Good angels never would do this; but should an angel do it, the intercession is strong, “let him be accursed.” God would take the firmest stand against him. Evil angels do instigate what is deceitful and have “doctrines of demons” (1 Tim. 4:1), as Satan is a liar (John 8:44).

The Perversion

A “different” gospel numerically (Gal. 1:6), Paul explains, is not really “another” of the same kind (v. 7). There are not two true gospels, but only one. Anything else is a perversion of an entirely different nature, a denial of what the gospel is in essence, “good news.” To repudiate the false message that some proclaim to the Galatians, Paul characterizes it. It is not really another of a legitimate gospel nature; it is a bogus line by messengers who “distort the gospel”; the verses twice style it as “contrary to” the one gospel; and it is the delusion of preachers who invite God’s punishment.

The Punishment

Here is the prayer, an anathema, a consignment to judgment which is God’s inevitable will for those who never become reconciled to Him (2 Cor. 5:17–21). That is being accursed, destroyed. Paul prays this end for any who do not love the Lord (1 Cor. 16:21), not coming to faith that acts through love (Gal. 5:6). In Galatians 1:8, 9, Paul breathes this prayer twice, in essence asking that God’s will be done. “Let him be accursed.” God must finally reject those who reject His gospel and Him (Matt. 11:20–23; John 3:36; 5:24). Prayers in His Word aggressively engage Him to judge those who set themselves at enmity with Him, insisting on their own godless way (Ps. 58, 109). All that Paul reasons out should enhance his apostolic image with Galatian believers. At the same time, it ought to usher them toward a tenacious stand for the sterling gospel, a firm footing to withstand any spurious message.

Truths of prayer can seize the attention here and be life-bracing for us as well. First, we who would pray in line with God’s Word should develop the discernment to recognize when a so-called “gospel” subtly falsifies the gospel of grace. How many who talk much of prayer and of the gospel are so gullible as to sell the true gospel “down the river!” Or they poison it at its very source in God’s grace. A prayer life true to God needs to be true to His gospel and the real needs of gospel receivers. This is so different from mixing the gospel of God’s sufficiency with philosophy and psychology that men devise, as if these are what really make believers sufficient. How is it consistent to pray to God as if seeking His will, while being ready to bow the knee to human ideas that deny His grace really is enough to save and sanctify?

Second, it is important in prayer and everything else precious in the Christian life to be very sure that we stand only for the one, true gospel. Third, let us keep in vigilant remembrance, in our praying, that some preachers will sell us a bill of goods if we let them. Satan always has carriers to spread error, and they can come at us from so many different directions, in so many ways designed to make their message shine with appeal. Keep testing everything by that pure gospel “that you have received,” in our case in Scripture itself, as in Galatians. And let prayer arise out of the truth alertly grasped.

Fourth, our prayer and every other thing we do as Christians ought to keep deep loyalty to God’s will as His Word declares it. We are to be loving, but it seems not difficult to be deceived into softheaded peacemaking that can tolerate peddlers of error rather than seeing them as on course for judgment. If teachers keep insisting on hurting converts with error against essentials of the gospel, we are not to close our eyes to this as if love demands an armistice with sin. Some will not show spiritual backbone in anything, pleading the mistaken notion that this must be unloving. The same apostle who made much of love (cf. 1 Cor. 13:1–7; Gal. 5:22) was willing to be tough and firm against those who are enemies of real love. He prays God will assign His curse, and we can pray for judgment on those who sin by opposing the genuine gospel. As above, much Scripture counsels believers that such judgment is God’s will, and can be consistent with real love and faithfulness. Christians whose love is fruit of the Spirit, grown, guided and guarded by Him, can pray for God’s will in judgment to be done. This is just as they pray for other aspects of His will, and take a stand in consistently praying as Jesus taught, “Thy kingdom come, Thy will be done . . .” (Matt. 6:9f.). They can do this while remaining kind and gracious, not being vindictive, hurtful, vitriolic. And they can submit their prayer for judgment to God’s timing, whether He will deal with a preacher of error sooner or later. They also can seek to win those who push error, who seem to be impossible cases for God yet to save. Many who appeared to be beyond reach have been led to the cross, changed by grace, turned by God through prayer.

Galatians 1:20

Praying with God as Witness

This may at first seem to be an unusual example of an aspect in prayer. A believer calls on God to stand as witness attesting a matter of truth. In Scripture overall, a considerable number of cases bear this out.

First, how this prayer fits into the flow is interesting. Paul’s overall idea in Chapters 1–2 is his Vindication of His Apostleship and Gospel. After his introduction with its salutation and theme (1:1–9), he shows his apostleship by the origination of his gospel (1:10–24). Beyond this, he develops his approval by the other apostles (2:1–10), and his manifestation of authority as an apostle in rebuking Peter (2:11–21).

In reasoning the origination of his gospel in 1:10ff., Paul is giving points to help the Galatians see him and his gospel as genuine. They ought to affirm him and respond to his instruction with fervent allegiance, growth, and the consistent walk with fruit, firm even against perversions of the gospel. He urges the source of his gospel, not from man but from God (1:10–12), then substantiations that he is credible (13–24). These are from his preconversion life (13–14), his conversion and events that immediately followed (15–17), his visit to true believers at Jerusalem who received him (18–20), and his ministry in Syria and Cilicia, reports from which gained him acceptance by Christians in churches of Judea (21–24).

The prayer summons to God to support the integrity of his claims seems to connect with all that he is reasoning in verses 1ff. His repeated word “for” (Gr. gar) introducing explanations shows his continuation of the same unified thought. Verse 10 binds with verses earlier, and “for” reappears in 11, 12, and 13. In addition, the narrative of his moves in ministry forms a progression of examples for one basic point, that his gospel and authority are real, from God.

Paul pauses momentarily as he recounts evidence, assuring the Galatians “before God that I am not lying.” An oath aspect of prayer is evidently the case. Some translations place parentheses marks around verse 20 to recognize that it is a thought Paul suddenly inserts in the midst of his movements in ministry, an aside, but giving an attestation to strengthen his claims. Readers can be assured all that he writes here is true.

What Paul means is, “I assure you before God whom I summon in prayer to be my witness that I am not lying.” To adduce attestation from God fits in with the frequent claims in the letter to speak in relation to God. He was sent through the agency of God (1:1), intercedes for benefits from God (1:3), gives glory to God (1:5), his gospel is a revelation from Jesus Christ (1:12), God revealed His Son to him (1:16), believers in churches of Judea glorified God due to reports of him (1:24), and God in the fullness of time sent His Son born of a woman, born under the law to redeem people (4:4–5). These are but a few examples.

To summon God as witness was a strong way of declaring the sacredness of a statement (Ex. 22:7–11). This showed that those making the oath were aware of God’s presence, and also of His integrity in supplying testimony. God Himself testified by an oath guaranteeing that He would fulfill His covenant with Abraham (Gen. 15:7–21; 22:16–18). In Genesis 15, He enacted a pictorial ritual in which He invoked testimony from the certainty of His own indissoluble life. The writer to the Hebrews remembers this (Heb. 6:13). Jesus testified under oath invoking the sacredness of the living God that He was the Messiah, the Son of God (Matt. 26:63–64). He was, in essence, affirming similarly to the phrase “as the Lord lives” in the oath of 1 Samuel 14:39, as God swears by His great name (Jer. 44:26), by His holiness (Amos 4:2), and by His right hand and mighty arm (Isa. 62:8).

Paul had prayed in an oath before Galatians 1:20. In a clearer case, in 2 Corinthains 1:23, his wording is, “I call God as witness to my soul, that to spare you I came no more to Corinth.” This is as Jacob and Laban called God as their witness that they would be true to a mutual covenant (Gen. 31:50). And the Jewish survivors of Babylon’s conquest deceitfully called on God as witness to their truth and faithfulness that they would receive God’s message to Jeremiah (Jer. 42:5). Paul calls God as his witness elsewhere (Phil. 1:8; 1 Thess. 2:5).

The effect Paul seeks from his prayer in Galatians 1:20 is the believers’ full persuasion that God upholds his apostleship and gospel as genuine. This confidence can be a catalyst for their walk by faith as in 3:1–5, 5:16–18, 25, and 6:16.

How can Christians’ prayer be impacted by principles here? First, prayer should always be with the strongest sense of God’s presence and integrity supporting a life for His sake. Paul writes with an instantaneous confidence of access to God, of backing from God. So can we. Second, steps of ministry carried out for Christ can, as illustrated here, be with the interplay of heart from the busyness of the moment to the sense of God as being for us. This is true to the point God made long before, “Them that honor Me, I will honor, and those who despise Me will be lightly esteemed” (1 Sam. 2:30).

Third, we should make it our business to live near to God in prayer for a lot of good reasons. One is that our boldness in making headway with God’s people is a blessing of counting on God’s backing as we do His work. How different is that from letting ourselves get so bogged in just the busyness of so-called serving that when we finally look up, God seems nowhere in sight! We can labor, mourning that He seems so far away and so unreachable in the work we do for Him. How important to remember that a heartclasp with God in service assures a handclasp with God in service.

Galatians 1:24

Praising when a Life Counts

Prayer appears again in Paul’s same fabric of thought in 1:10–24 about movements of ministry that attested his apostleship and gospel being of God. Believers in churches of Judea had not known Paul in personal visits to them, though they recalled his persecuting them earlier. Still, they heard reports of his ministry for Christ that ignited a stream of praise to God. This, too, is a witness to the Galatians about other Christian approval of Paul, and bids for their own.

Four emphases can sum up the Judean approval of Paul.

The Panorama of It

An entire panorama of “churches of Judea . . . in Christ” could bear witness of authenticity for Paul’s ministry and his gospel.

The Persistence of It

The churches, with the believers comprising them, “kept hearing” of Paul’s dramatic turnabout from a persecutor of Christians to a preacher of their message. The verb for the hearing is in the Greek imperfect tense, referring to continuing instances of receiving reports in the past time Paul is recounting. The news to savor kept coming in time and time again.

The Proof of It

Reports were of one consistent essence. Paul gives it in a nutshell. The one who used to persecute us, as in Acts 9, has had an astounding transformation. Now he is a herald of the faith he had before been on a vendetta to stamp out. The impressive change from enemy to emissary, and this backed up steadily by further accounts, offered potent testimony of a conversion by God’s power. It defied all human explanation.

The Praise over It

Exhilarated by the testimonials of a firebrand for the faith, the Judeans “were glorifying God because of me.” Again, the imperfect tense points out a continuing stream of cases. Now it is not the reports of gospel service; it is the times of praise for the believers amazed by the impact.

Glorifying God involves at least six things here.

Cases. “They,” the plural, testifies to widespread confirmation of Paul and celebration before God. Many believers participating in “the churches of Judea” (v. 22) were a part of this worship. The cases could be several due to “churches,” and even more due to the multitude who were “in Christ” (22).

Continuation. Again, the imperfect tense shows the persisting recurrence of instances when praise flourished.

Centrality. Praise centered on God getting the glory. This is interesting in its harmony with the passion Paul expresses after his conversion. He came to desire that Christ would be magnified (Phil. 1:19f.), that He would have the preeminence (Col. 1:18), that he and his associates be servants “for Jesus’ sake” (2 Cor. 4:5).

Catalyst. Paul himself, in these cases, was the one whose ministry stirred praise to God (“because of me”).

Confirmation. The incredible difference in Paul’s life, repeated again and again, became a potent proof that no less than God was the cause. This explains why the praises went up to God.

Content. Glorifying evidently refers to praising God, usually in a public, vocal way. Such expressions occur often and relate to instances where people hear or see things which stir them to give God the credit. They exalt Him (Matt. 9:8; 15:31); they extol Him as they interpret an event as from Him (Mark 2:12). A healed and forgiven paralytic went home expressing glory to God, and so did those in the crowd (Luke 5:25–26). Jesus brought to life the son of the widow at Nain, and the crowd glorified God, attributing this to His raising up a great prophet and visiting His people (Luke 7:16). One of ten lepers Jesus healed came back to glorify God with a loud voice, even falling at Jesus’ feet and pouring out thanks to Him (Luke 17:15). At the cross, the centurion began to praise God (Luke 23:47).

Likewise in Galatians, Paul apparently is writing of prayer that magnifies God. In this case it is for the transformation in a life which attests to God’s work as in Luke 7:16. And it is for the testimony in the gospel which Paul was preaching, a testimony and a gospel which Paul wants the Galatians also to see as authentic.

Principles at this point in Galatians 1 that can be part of our own prayer are noticeable. First, it is just as much our privilege to praise God for His wonderful works. A rich exhibit of reasons to praise Him, enough to keep hearts occupied day after day, fills many Scripture passages that can stir us. Among these are examples of God’s exploits in the days of Abraham, Moses, Joshua, Samuel, David, Jeremiah, Daniel, Jesus, Peter, Paul, and many others. Parts of the Bible that can be prods for praise are, for instance, Psalms 146–150, Job 38–39, Isaiah 40, Jeremiah 32 (nothing is too hard for God), and praises in the Revelation (4, 5, 7, 15).

Second, live with a holy memory that faithfulness in living for Christ is provocative in others. It can ignite whole churches! It can stoke God’s people with a new blaze and provoke them with fresh motivations to magnify God. Third, a look at what God is doing with others can rout glumness and “rev up” one’s praise motor to a full purr. Fourth, remember to report to believers testimony of God’s hand in human affairs. God can use our faithfulness in sharing to generate new glory to Himself.

One last shaping factor can elicit praise. Meditate on the way Scripture intertwines so many facets of God’s truth with the prayer aspect of praise. This shows that when we exalt God, this need not be in a kind of vacuum, a dryness, trying to drum up items for praise. Instead, we can speak plaudits to God for things that are always relevant, as in the Galatians context, stated or assumed. A few examples are a missionary’s moves and God’s giving safety in travel, adequate health, spiritual revolution in a life, goodness to reveal His message (v. 12), a gospel not of man but from Him, and the privilege of having counsel from His written Word rather than silence, as mute idols are to their devotees.

Galatians 4:6

Kinship with the Father

God’s Spirit in coordination with the Christian’s spirit cries in prayer, claiming God as Father. This is a privilege that sonship prompts.

Such a precious claim, a unique aspect of prayer, is set strategically within the epistle’s stream of reasoning. Paul’s first major division, as already stated, is The Vindication of His Authority and Gospel, in Chapters 1–2. Then in the next two chapters, the second section argues The Confirmation of Justification by Faith. Four steps reason this out: (1) Their Reception of the Spirit by faith (3:1–5); (2) The References to Scripture which uphold this (3:6–14); (3) The Relationship of the Law to Promise (3:15–4:7), in which the prayer verse fits; and (4) The Retrogression of Returning to the Law (4:8–31).

The third step is where the prayer of sonship is brought in. To show the relationship of law to promise, Paul’s logic moves in three sub-points, the third of which builds to the prayer: the preeminence of the promise (3:15–18), the purpose of the law as not for justification but to bring hearers to Christ for this (3:19–24), then the position of the heirs of promise as God’s sons (3:25–4:7).

Starting in 3:25, Paul’s conception moves quickly. Once recipients know God in justification by faith in Christ, they no longer need the law as the tutor to lead them to Him. For now they are all sons of God, all one in Christ, all the true spiritual seed (offspring) of Abraham, all heirs to what God promised. In 4:1 forward, the heir while yet a child may qualify to inherit everything, but still as a child is virtually no better in status than a household servant. For in childhood he is under supervision of servants until the date when the father recognizes his adult status. This illustrates the case of believing people under the law which tutored them and later in Christ in whom they are adult sons.

This reviews the reasoning through 4:3, and prepares for the verses which bring prayer into focus. The logic can be traced in the following series in 3:25–4:7.

The Situation before Sonship

It was analogous, in a practical sense, to the situation of a servant, not a member of the family with family privilege.

The Sending of the Son

Verses 4–5 emphasize the solution God arranged and carried out so that recipients might become sons. In the fullness of time, when He had prepared all the factors to coordinate with His plans, God sent His Son from heaven. The Son was born of a woman, Mary, as true God yet also true humanity. He also was born under the law and therefore fully relevant to represent those under the law. He fully kept the law and redeemed those under the law, paying the penalty their sin in breaking the law entailed, purchasing them out of the domain of sin into a relationship approved of God.

The Status of Sonship

This privilege begins in the last clause of verse 5 and continues through verse 7.

Three phases in the sequence are distinct.

The purpose of God. It was that “we,” the recipients by faith (3:26), “might receive the adoption as sons.” This meant a transformation from the former situation into the prerogatives of adult status in God’s family.

The presence of the Spirit. God who sent forth His Son also sent forth the Spirit of His Son into “our” hearts—the hearts of “those who are of faith” (3:7, 26). The One called “the Spirit of Christ” is also “the Spirit of His Son,” the very Spirit whom Christ promised to send to believers after He performed His redemptive work (John 14–16).

In Galatians, the Father’s sending of the Spirit relates consistently with their receiving the Spirit (3:2), beginning by the Spirit (3:3), and God providing them with the Spirit (3:5). It furnishes privileges that flow from this, walking by the Spirit (5:16, 25), being led by the Spirit (5:18), living by the Spirit (5:25), and sowing to the Spirit (6:8). It begins the privilege of ministries the Spirit fulfills in other epistles, such as filling the believers to produce “fruit of the Spirit” (Eph. 5:18–21; Gal. 5:22f.), which is “fruit of light” (Eph. 5:9). The Holy Spirit is the source of the fruit, and the essential nature of it is light, for God is light (1 John 1:5).

The presence of the Spirit has a dynamic relationship to the believers’ prayer life. They can pray to God “in the Spirit” (Eph. 6:18), and the Spirit helps them in lieu of their infirmities so that they can pray according to God’s will (Rom. 8:26–27).

This assist in prayer fitting with God’s will has at its very foundation the Spirit’s fervency, exulting that God is the Father of the justified.

The prayer of the Spirit. Within the genuine sons, the Spirit of God’s Son is crying, “Abba! Father!” The two words represent the term for “father” in the Aramaic language (Abba), since Aramaic was widely used as a lingua franca in Paul’s day, and the Greek word (Patera) for “father,” since many used the common Greek as well. The Spirit shows relevancy to believers’ natural speech. The idea of the cry is something like “Oh, my Father!” All prayer can spring to action based on the confidence that claims God as Father and exults in being His son.

The Father-Son status that the Spirit cries in believers here is the cry of their own spirits. Paul makes this clear in Rom. 8:15. There, since the justified have received the spirit (or Spirit) of adoption, “we cry out, ‘Abba, Father!’ ” The sense of belonging that the Spirit authors in the believer’s spirit is the privilege that erupts from the spirit. Such a blessed unison in prayer also permeates the overall prayer life about anything according to God’s will (Rom. 8:26–27). Spirit and spirit are of the same impulse as the believer prays “in the Spirit,” in harmony with His motives, His ideals, to glorify Christ (John 16:14).

The privilege. In verse 7, the believer’s boon is that he or she is no longer in the status just of a servant, but of a member of the family, a son. The one who is of a feminine gender has the privileged status just as surely (3:28), though actually a daughter in the family (2 Cor. 6:18). And any one who is so privileged is “then an heir through God.” The heirship has its dividends now in such privileges as Spirit-helped prayer, Spirit power (Gal. 5:16–17), Spirit guidance (5:18), and Spirit-produced fruit (5:22f.).

For all eternity heirship will have its rich privileges in the worship of God (Rev. 21:7).

Principles of prayer glisten as fresh morning dewdrops on the hillside here. First, it brings exhilaration to the praying heart to meditate on the wonder of God sending forth His Son, then sending forth the Spirit of His Son into our lives. How great is our wealth, how confident can be the prayer that we send forth to the God who is for us! Second, prayer in us has its catalyst in a momentous right, for the prayer rises in sons who are heirs. Paul’s claim is more potent yet, that we are co-heirs with Christ (Rom. 8:17).

Third, God blesses us to pray echoing the very prayer the Spirit voices in us (Gal. 4:6; Rom. 8:15, 26–27). Fourth, even our prayer for others in Christ can flow with enthusiasm in realizing that these, too, have the Spirit who cries within them as sons.

Galatians 6:14, 16

Prayer that Wishes Blessing

Calling for God’s blessing on others who know Him is the business of prayer in both verses.

The prayer is part of the climax to Paul’s third great phase of reasoning in Galatians. First he had vindicated his authority and gospel (Chaps. 1–2), then had confirmed justification by faith (3–4). Now he is showing The Application in a Life of Liberty (5–6). God’s gospel and justifying grace have an outflow in a life of steadfastness (5:1–12), spirituality (5:13–26), sharing (6:1–10), and separation (6:11–18). The separation is from the old life, in the world system where values of the flesh influence choices, to life in God’s new creation, where values of His fruit captivate the affections.

Paul seizes the attention by three phases of logic about this separation.

The Character of His Letters

He urges their focus on the large letters he is writing in the letter. Some suppose the reason is a problem in Paul’s eyes requiring that he write large enough to see clearly, based on 4:13–15 and seeing eye trouble as Paul’s “thorn in the flesh” (2 Cor. 12:7–9). These have had other reasonable explanations, and the large letters could also be for special emphasis due to Paul’s intense feeling of the importance of his grace concept in the epistle. If so, he billboards the message of the whole letter and turns the floodlight on a contrast between being separated to circumcision or to the cross and its implications.

The Contrast Between Judaizers and Paul

It is easy to follow the distinction in Galatians 6:12–17.

The glory of the Judaizers (12–13). The boast of these false teachers is in what their hearers can do themselves through the flesh, as being circumcised. But even they with their circumcision do not keep the law. They all have sinned and come short of the glory of God (Rom. 3:23), and need what only Christ can give in grace (3:24ff.; Gal. 2:26).

The glory of Paul (6:14–17). Not circumcision, but co-crucifixion with Christ is Paul’s theme. Prayer flows twice and spontaneously.

(1) His call for himself (14). Prayer in its aspect of calling on (wishing) God’s support is the idea. “But,” in contrast to the principle driving Judaizers, “may [God grant help to assure] it never be that I should boast, except in the cross. . . .” The call for backing leads to the channel of his glorying.

(2) His channel, the cross. Through the instrumentality of this cross, through what God accomplished in Christ’s death, two realities accrue to Paul. He is an example for others, for whom he is concerned in the letter. The two realities are like two sides of one coin. First, the world has been crucified to me, that is, the world is cut off from being a source of his dependence as to what its standards, appeals, and measures can accomplish. Second, “I” have been crucified to the world, put to death in union with Christ (cf. Rom. 6:1–10; Gal. 2:20) to any reliance on any spiritual blessing its standards, appeals and measures can effect.

(3) The crux of acceptance (6:15). Quickly after the call on God for help and the cross as the channel from the old life to the new and Christian one, Paul presses a third point. He introduces it as an explanation of what makes the difference (“For”). It is the crux that really matters; it is not circumcision or non-circumcision, as if these are secrets to acceptance with God, but “a new creation.” Through the work of the cross, the one who receives by faith must become created in Christ Jesus (Eph. 2:10). God makes any person in Christ a new creature, and in this old things pass away, all things are new (2 Cor. 5:17). This is by the new birth, the one from above, that Jesus taught Nicodemus in John 3.

(4) His call for others (Gal. 6:16). Prayer wishing God’s support breaks from Paul’s heart a second time. He has used himself as an example representative of how the same truth works for others. Now he intercedes on behalf of fellow believers. “May [God grant that] peace and mercy be on those. . . .” He prays for them with two facets that come together.

First, the subjects who are receptive to the blessing are his emphasis. He specifies “those who will walk by this rule.” The walk represents the direction and path of faith, of dependence on God (cf. 5:16). The rule is the standard of the cross through which God changes lives, and the new creation with its power, appeals, and measures. It is the way of grace that enables, not of the flesh which hobbles.

Second, Paul mentions the supplies that God gives to support those of the new creation. In verse 16 “peace and mercy” are representative of the various blessings that cause the new life to work. In verse 18 Paul prays for grace. Peace is probably both the eternal sense of peace with God, based on the work of the cross (Eph. 2:16–17; Col. 1:20), and the practical daily peace of God drawn from God’s supplies (Phil. 4:7). It is a calm composure based on God’s sufficiency once and for all, and also amid life’s fluctuating temporal challenges. Mercy is a word for God’s kind compassion, whether in eternal benefits in Christ (Rom. 12:1) or His forgiving gesture displayed for daily needs when believers sin.

Grace is God’s riches given in acceptance, power, and any other need.

Paul names those who are to be beneficiaries of his intercession. He refers to believers, the sons, in two groups which make up all of the saved. His prayer can embrace those of his day and those of any future day who are a part of these groups. The first and larger group are “those who walk by this rule,” whoever they are, probably among the Gentiles. In Galatians 3, any who are of faith are spiritual sons of Abraham (vv. 7, 14, 28–29). Paul’s word “and” (Gr. kai) introduces a second, distinct group, a smaller circle within the larger multitude of true believers. These are “the Israel of God,” that is, most probably racial descendants of Abraham, literal Jews, who also by faith are genuinely God’s people. These are the true Israel out of all the larger Israel (Rom. 9:6), for Paul “my fellow countrymen” who are saved (11:14) as was his prayer for Israelites (10:1).

Some of course see “the Israel of God” as the church composed of Jews and Gentiles; others view the group as Jews who come to salvation in the future, eschatological day. But that reference is to physical yet saved Jewish people fits several lines of evidence. First, “Israel” always elsewhere in Scripture refers to literal Israelites. Second, Paul distinguishes those saved out of Israel from Gentiles who are converted (Rom. 11:16–24). Third, the “and” (kai) most reasonably has a consecutive sense, marking off a group distinct from the general group already in Galatians 6:16. Fourth, the view fits well with Paul’s accepting statement that those of Israel’s twelve tribes hope to see God’s promise fulfilled (Acts 26:7). Fifth, it suits many biblical expectations that God sees Israelites as a distinct group, even if within the larger company of faith, who will realize the good of His promises in a future kingdom (Isa. 61:5–9; Jer. 31:31ff.; Ezek. 36 and 37; Zech. 8:20–23). If so, the saving of Jews and Gentiles in one group today on the basis of faith does not mean that God no longer views saved Jews in a distinct sense.

“The Israel of God” would be a very fitting designation for those out of the absolute whole of literal Israel who are spiritually genuine Israelites belonging to God.

His commitment to Christ (Gal. 6:17). Paul’s glorying in the cross and the new creation, so different from the Judaizers’ boast, has inspired him to bear in his very body the stigmata of Jesus. The word was used for marks such as brands on slaves or on animals. Paul bore the brunt of similar marks in persecutions against his stand for the cross of Christ (v. 12; 2 Cor. 6:4–6; 11:23ff.). They are badges of his loyalty to Christ (cf. Col. 1:24), of Christ having ownership over him, and his identification with Christ. Judaizers relying on circumcision to win acceptance do not face persecution that inflicts these (Gal. 6:12).

Prayer today can sense the impact of principles gleaned from Paul. In what ways? First, a Christian’s aspiration in prayer finds a potent example of that in which to glory. Paul highlights the cross of Christ, which so centrally showed the grace behind God’s true gospel. Let us glory in “the grace of Christ” (1:6; 6:18), which the cross so strongly reflects.

Second, keep prayer in godly harmony with living as one co-crucified with Christ, living unto Him and not unto the world (v. 14; cf. 2 Cor. 5:15). Third, follow Paul in interceding to call God’s spiritual bounties on those who walk as people of His “new creation.” To pray for their peace and mercy is to plead for their composure in His sufficiency and every touch of compassion they need but never deserve for all the things they face.

Third, pray spiritual benefit on Christ’s followers of every racial tie, and remember the needs of Jewish people who are in Christ.

Galatians 6:18

Prizing the Grace of Christ

As in six of his other letters, Paul closes with advocacy for grace on believers. His prayer is the concluding step in the third major section of the epistle, the application of the gospel message in a life of liberty (Chaps. 5–6). Concerning the grace, the intercessory benefit can be expounded in three ways.

The ascription for it. It is ascribed from “our Lord Jesus Christ,” a phrase which appears seven times as Paul ends his letters. The apostle can claim Him as “our” own inasmuch as he thinks of himself and all who are of faith as true sons and heirs (3:7; 4:7). Prayer can name the Savior as Lord because He is the sovereign God has appointed (Ps. 2:7–8; Acts 2:36). Prayer can designate Him as Jesus because He is what the name means, the deliverer from sin (Matt. 1:21; Gal. 1:4). And prayer fittingly calls Him Christ in that He is what this word denotes, “the Anointed One, The Messiah” God sent to be leader over His people (Dan. 9:25; Acts 2:36).

God as Father, Son, or Spirit is the God of grace, and each is completely involved in manifesting grace to people. Though many parts of God’s Word can be found to relate to each, Paul does at times put a special accent on grace related to Christ. He does this, as above, by tracing it to Him at the end of seven epistles and most notably, in characterizing all the members of the Godhead in 2 Corinthians 13:14 (cf. on that verse). He wants another believer, such as Timothy, to “be strong in the grace that is in Christ Jesus” (2 Tim. 2:1).

The assignees of it. Prayer asks that Christ’s grace be assigned with the spirit of all the Galatians. Paul means believers, for he specifies “brethren.” This is the only conclusion where one of his letters expressly uses this designation. These would be the ones in the region who are of faith (3:7), part of “the new creation” who as such “walk by this rule” of the cross and the new creation (6:14–16). Prayer is part of the broader, total labor from which Paul feels pain as he longs for Christ to be formed in these he also calls “My children,” who name themselves as Christ’s (4:19).

The aptness of it. To be zealous in soliciting grace for the Galatians certainly fits the situation the letter reflects. As Paul began the writing with prayer for grace to impact them (1:3), he has shown their real need often. Help through gracious enablement is vital so as not to desert Christ (1:6), to see that Paul’s gospel is of God (1:1, 11). It is urgent so as to realize that Paul is not lying (1:20), to shake off false teachers’ hoodwinking influence (3:1), to turn away from things that enslave (4:9–10). It is imperative in order to stand firm in Christ’s freedom (5:1), to use true liberty to serve one another in love (5:13) that is fruit of the Spirit (5:22), and to glory in the cross as Paul does (6:14).

Beacons to guide our own prayer flash brightly. First, we need to devote much prayer, pleading that Christ’s grace shape believers to be strong testimonies of the true gospel. Second, our prayers should reflect, not just asking help for converts, but that Christ is “ours.” We are together “brethren,” a representative word for male and female (Gal. 3:28), sons and daughters (2 Cor. 6:18). The prayer enhances believers with regard to faithfulness as it embraces them in the family of grace.

Prayer in Ephesians

This letter recognizes a strategic role for prayer. Speaking to God looms in at least thirty-five verses or sets of verses. Chapter 1 devotes every verse except its opening one to prayer; access to God in prayer is at the heart of Ephesians 2 (cf. v. 18) and repeated in the next chapter (3:12). Paul’s intercession for believers fills the latter verses of Ephesians 1 and 3. After this, two passages of Ephesians 5 (vv. 4, 19–20) put thanksgiving right at the crucial heart of the Christian walk that Chapters 4–6 develop as the consistent outflow of blessings in Chapters 1–3. Then in the last chapter, prayer has a saturating connection with Christian warfare and even with all things at all times.

Ephesians has three somewhat extended prayers of Paul (1:2–14; 1:15–23; 3:14–21). In these, more detail appears on his intercession than in any of his letters. He devotes more space here to commenting on his prayers for Christians’ development in God’s love and power than anything that has survived of his writings.

Before examining the prayer passages, some remarks are pertinent to set them in their orientation.

Introduction

The Author and Date

Abundant evidence points to the author. He twice calls himself “Paul” (1:1; 3:1). This is similar to Colossians where Paul is widely credited as the author. There, about 78 of 155 verses of Ephesians reappear in varying degrees of identity. Several respected early church fathers refer to Ephesians as coming from Paul, for example, Polycarp, Clement of Alexandria, Tertullian, and Irenaeus.

Four New Testament books are often viewed as “Prison Epistles,” namely this letter, Philippians, Colossians, and Philemon. Three are to churches in Asia, and Philippians to a church in Philippi of Europe, inland from the northern shore of the Aegean Sea. All were penned during Paul’s first imprisonment at Rome, ca. A.D. 60/61 to 62/63. Acts 28:30 says that while awaiting trial, Paul was permitted to live two years in his own hired quarters. Paul describes himself as “an ambassador in chains,” urgent to have the prayers of the recipients (Eph. 6:20), and he is a “prisoner” (3:1; 4:1). Reference to Tychicus in 6:21 just as in Colossians 4:7 seems to date the two epistles, otherwise so similar, at a time Tychicus was with Paul.

The Background and Occasion

Magnificent Ephesus was the chief city of Asia Minor and perhaps of the Roman Empire’s eastern sector. It sprawled on a fertile plain forty miles from Smyrna, also was near Pergamos (Rev. 2:13), and was a center of commerce both of the eastern Aegean area and traffic flowing through Ephesus from the east (Mesopotamia). Pliny, a notable Latin writer, called Ephesus “the light of Asia.”

One wonder of the ancient world was the Temple of Artemis— the Greek name, known as Diana in Latin to the Romans—in mythology the daughter of Jupiter and Latona. Diana was imagined to be goddess of the moon and hunting, and some felt she had fallen from the sky (Acts 19:35). The temple was the largest Greek dwelling of a god in ancient times, having a hundred large columns sixty feet high surrounding an area 425 by 220 feet, larger than a football field. The temple, like a magnet, drew devotees to the enchantments of Ephesus. A Diana cult attracted heavy religious traffic and trade, as worshipers of the goddess carried away little figurines of Diana and other souvenirs. A silversmith guild which made the shrines thrived on the business (Acts 19:24–25).

Today the ruins of ancient harbor works at Ephesus are cut off from the Aegean twenty miles away by reedy marshlands where a waterway gave access in New Testament times.

After Jerusalem of Acts 1–8 and Antioch of Syria (Acts 11, 13), Ephesus became the third center of the Christian cause in Acts 18–20. On his second journey, Paul led Jews in a synagogue to Christ, then left Priscilla and Aquila to minister, and Apollos preached powerfully. This beginning, at the end of Acts 18, had its later follow-up in Paul’s third trip, when he built up a young fellowship. He taught for two years, and people throughout Asia heard the word (19:10). Many believed at Ephesus, and their new lives began (19:18–20). Even later, still on his extended third journey, Paul met the Ephesian elders for a “spiritual life conference” at Miletus on the Aegean (Acts 20:17ff.).

The occasion of the epistle is to follow up further on the believers’ riches in Christ and their realization of these now in a practical walk. Paul wants to encourage them by his prayers for them and to exhort them. He appeals to them to live in unity, holiness as in speech, love, light, Spirit-filled lives, taking a firm stand against enemies, and praying about all things.

The Theme and Outline

In general the theme is the church, its calling and conduct in Christ. The phrase “in Christ” or an equivalent occurs about twenty-seven times in Ephesians. One who reads through the letter can see the obvious focus on being in Christ—blessed with all blessings in Him (1:3), even chosen, purchased, and sealed in Him (1:4–14), realizing this and having riches, hope, and power in Him (1:15–23). Believers are in Him the Beloved One (1:6–7; 2:1–10), in a spiritual temple in Him (2:11–21), in one spiritual body in Him (3:1–13) and belonging to Him as His bride (5:23–27, 29). Prayer asks that they realize the bounties of this in the Spirit’s strengthening, in Christ’s love, and in God’s fullness (3:14–21). Then the developing flow in Chapters 4–6 is on a “walk” (already seen in 2:2, 10), mentioned seven times in the letter, in unity (4:1–16), holiness (4:17–32), love (5:1–7), light (5:8–14), wisdom (5:15–17), in the Spirit, with His fruit (5:18–6:9), and in spiritual warfare (6:10–20). After this are Paul’s concluding remarks.

Now it is time to concentrate on passages where we listen in on prayer, or Paul mentions it.

Ephesians 1:2

The Cry of Intercessory Habit

As he does explicitly in most of his New Testament letters, Paul yearns to engage with God, asking grace and peace for believers. He seeks these from “God our Father and Lord Jesus Christ.”

This is part of the introduction (vv. 1–2). It is already clear in the opening verse that Paul is an apostle of Christ, he is this by God’s will, and the epistle is to saints, Christians, those set apart for God’s pleasure, at Ephesus. They are the faithful, that is, the ones who believe, in 1:15, 19. Living by many acts of faith, they grow even in being faithful, living out (cf. Phil. 2:12–13) the reality of being saints, people of faith. In accord with what they are in Christ, Paul prays for God’s grace and peace to bless them in practical matters.

That the believers profit from having God’s “yes” answer to a prayer for grace is quite relevant to living the life the letter goes on to mention. Grace is favor, sufficiency, and a sense of God’s presence in His toning quality of life. A reader can see the need for grace to receive the good that each successive part of the letter is putting under the searchlight. It takes grace to realize with the right response God’s work of redemption in His plan, purchase, and sealing (1:4–14). It requires grace for believers to experience the privileges that Paul prays in 1:15–23 and 3:14–21 will make a difference in their lives. Only in the supply of grace can they utilize their own access to God in 2:18 and 3:12, worship Him as a part of His spiritual temple at the end of Chapter 2, His spiritual body in the earlier verses of Chapter 3, or His bride late in Chapter 5. In the God-given supply of grace they can “walk” as in the last three chapters, living in unity, holiness, wholesome words, love, purity, light, wisdom, doing God’s will, and being filled with the Spirit, for example.

Peace also is strategic as an answer of prayer to help them. Grace focuses on spiritual capital to live practical lives of godliness that accord with God’s riches. Peace compliments this as a composure that confidence in God’s adequacy gives. In each aspect of the letter in which believers experience His grace, they also can be braced by His peace. This peace centers in Christ, for Paul says three things about Him and peace. Christ is the believers’ peace, He has established peace, and has preached peace (2:14–17), and so they can rest in the practical soothing this gives. They can experience the unity of heart in the Spirit in the bond that peace makes possible (4:3). Peace as a privilege and one boon among “the fruit of the Spirit” (Gal. 5:22) can be known in any situation of life.

In most of his letters, Paul traces grace and peace to the Father and Christ as here. In Colossians 1:2 he mentions only the Father, but the other instances reflect his reliance on both. He depended on the Spirit, as well, for practical spiritual supply (cf. 2 Cor. 13:14; Phil. 1:19). Every spiritual quality, he saw, was “fruit” from this source, the Spirit, and in Ephesians he recognizes the dynamic role of the Spirit in prayer’s access (2:18; 6:18), life’s empowering (3:16), unity (4:3), fullness with its flow in fruit (5:18–21), and being victors in spiritual warfare with the Word as the Spirit’s sword (6:17). In Ephesians 3:16–18, Paul assumes a very close harmony between believers having the Spirit’s strengthening and having Christ’s practical dwelling within them in His love. This is fitting since the Spirit glorifies Christ (John 16:14), and love that is the love of Christ is a fruit that the Spirit lives in the saints (Gal. 5:22). Such a life, Paul elsewhere says in other words, is when “Christ lives in me” (Gal. 2:20).

Interceding for grace and peace points out principles of prayer at this point. First, Paul puts this intercessory concern up front in the majority of his epistles and makes it the first thing he mentions about prayer. We, also, can fittingly think of it promptly in our own alert interest to help other believers. God’s people stand in urgent practical need for new supplies of grace and peace at all times. Second, cultivate a keen tuning with the members of the Godhead that keeps an open door for calling to the Lord in prayer for His help to spiritual brothers and sisters. Paul is just living in the good of the “access” he will write of in 2:18 and 3:12. Third, coach the heart in a wake-up call that relates grace and peace to specific facets of living for God that the epistles mention verse by verse. Then these verses near the outset of letters will not be what many reduce them to, humdrum good wishes that one can rush past to get to key matters. Praying for grace and peace is highly relevant to being victors in the very facets of life the letters all go on later to describe.

Ephesians 1:3–14

Praising the God of Blessing

All of verses 3–14 form one continuous sentence. Paul prays in the intercessory focus (v. 2), then in the praise aspect (3) at the outset, and after this goes on with prayer in affirmations of blessings that stir such tribute to God. His praise/affirmation prayer surges in four phases, all parts of glorifying God for redemption. He begins with the praise itself (v. 3), then develops it as praise for the Father who planned the redemption (4–6), the Son who purchased the beneficiaries (7–12), and the Spirit who preserves them securely (13–14). He climaxes the work that each Person of the Godhead contributes to this blessing by offering praise to God’s glory (6, 12, 14).

The Praise Itself

Here is celebration to God that ascribes blessedness to Him. “Blessed” is the word eulogetos as in 2 Corinthians 1:3 and 1 Peter 1:3. Such verbal adjectives, as they are called, with the tos ending do not refer to one to whom the praying person is giving blessing. The believer is not the source of blessing conferring it. The emphasis, rather, is on recognizing One who in Himself already has the perfect fullness and is worthy of this honor. And “blessed” refers to the Father as blessed in His very character in a ceaseless continuance. The form of the word in the New Testament is used only of God.

The God who Himself has and gives blessing has blessed those He saves with all spiritual blessings. This includes absolutely all such benefits, and the letter goes on to mention blessings that could make a long list. Right away, verses 4–14 sum up many. In his eight-volume work on theology, Lewis Sperry Chafer has listed thirty-three main blessings, and some have even added other privileges since the New Testament has so many facets. The rest of Scripture gives a great number that apply to the wealth of believers in any day.

Paul’s praise to God recognizes that the blessings are “in the heavens.” This phrase that occurs five times in the letter might refer to heavenly places or possessions, that is, privileges, assets, or bounties. The idea of sphere/realm is in view, “in the sphere of the heavens.” The concept can refer to the realm of true riches, a sphere into which God exalts people when they are “born from above” (John 3:1–7). It finally can be localized to a place where the riches center, heavenly in contrast to earth (v. 10; 2:6; cf. 1 Pet. 1:5). Yet it also refers to the quality of blessed life (cf. James 3:17), of realities in terms of privileges or possessions in spiritual wealth operative for living on earth now. This is reasonably the exhilaration in privileges that believers will enjoy more fully in the life of eternity, in a place, the New Jerusalem, as overcomers, sons, heirs (Rev. 21:1–22:5; cf. espec. 21:7).

The prayer of Ephesians 1:3 mentions that all the blessings are “in Christ.” A reader can go through the twenty-seven references to this phrase or an equivalent one in Ephesians and celebrate the privileges the redeemed have in Him. In the Savior, for example, they are beloved to God as Christ Himself is (1:6; 2:6), dear to God (1:4–5), and near to Him (2:13).

The Planning

Going on to affirmations in prayer that should incite praise, Paul sees the Father as the One who chose (elected) the people He would save. He planned everything from before the foundation of the world, with the purpose that the redeemed should be holy (set apart) and blameless (without a mark against them) before Him. He predestined them, that is, marked out beforehand the destiny He would give them. This was the privilege of being adopted as His sons (v. 5). Verse 11 will mention that He assigned an inheritance to them. That is, He has given them, as His sons, the privilege to inherit the incredible riches of 3:8.

Even as Paul is still affirming what elicits praises, as in verse 3, Paul concludes this phase of God’s work on the note that all of this privilege is “to the praise of His glory of His grace” (v. 6). Praise is to be a permeating reality, as believers honor the Father now and forever for His eternal purpose (3:11) and for Himself.

The Purchasing

Now the apostle pours forth honor to the Beloved Son. In Him is the very sphere of the grace bestowed as in verse 6. To enlarge on His part, it is in Him that believers have redemption, being bought from the marketplace of sin through means of His blood (v. 7). This involves, for them, the forgiveness of their trespasses according to the riches of His grace. “According to” is a phrase emphasizing the norm, standard, or measure, the level on which something is true. Here it is on this very high plane of God’s riches in grace. A very wealthy person might give “out of his riches” as in donating a hundred dollars to a cause, but to give “according to” his wealth he might contribute millions.

Still in a spirit of prayer as his pen forms the words expressing it, Paul adds that the redemption in Christ was God’s plan, His will realized, true to His kind intent. God’s aim carried right through to a time when He would head and sum up all things in Christ. To the Philippians Paul will say that to Christ every knee will bow and every tongue acknowledge that He is Lord (2:10–11). And later in Ephesians 1, another prayer by Paul emphasizes that God has put all things in subjection under Christ’s feet (1:22). He will eventually take the full possession given to Him as in the Old Testament (Ps. 2:6–8; Dan. 7:13–14) and New Testament (Rev. 11:15; 21:24–26).

In this, God’s Beloved Son, the redeemed have been assigned an inheritance (v. 11; cf. 14), its ultimate blessedness for them to realize in the eternal New Jerusalem (Rev. 21:7).

All this purchasing work of Christ and the Father’s arrangement to give Him lordship over all, with the redeemed as heirs, is aimed to a good end. It is that believers, having first hoped in Christ, should go on to be to the praise of His glory. This is now and for all eternity.

The Preserving

Verses 13–14 show the Holy Spirit’s role relating to redemption, which again is to the praise of God’s glory. This speaks of glory ascribed to Him in prayer now and for all eternity.

In Christ, as Paul continues his praise, these believers in particular are among those who hoped. So, “you also” are part of the drama. The time sequence of blessing is this: “you also, having heard [that is, when you heard] the message of truth, having [or when you] also believed, you were [at that time] sealed.” The hearing and the believing logically were necessary for the sealing, and in timing they occurred together. The word “sealed” was used to signify the authority of the one whose seal it was, as well as ownership, and a guarantee of safekeeping. In the Greek Septuagint of the Old Testament, Darius sealed the lions’ den opening with Daniel inside (Dan. 6:17). Jesus’ tomb was sealed by Roman authority to be intact against tampering (Matt. 27:66). Here, the sealing is with the Holy Spirit of promise. He is the Spirit that the Old Testament promised (Isa. 44:3; Ezek. 36:25–27). Jesus pledged to send Him to comfort and enable believers (Luke 24:49; John 14:16–17, 26).

Prayer’s affirmation, directed toward praise, is that the Spirit is the pledge, meaning “guarantee” or “first installment” of the inheritance God assigned the redeemed in verse 11. He guarantees that God’s bringing them into the ultimate blessing He intends to confer on heirs is certain to be carried out. Like a foretaste now, the Spirit is the “earnest” assuring the total completion of the redemptive plan to be carried out. This work of the Spirit in preservation, as the role of Father in planning and the Son in purchasing, is “to the praise of His [God’s] glory.”

This praise for the threefold work of redemption suggests principles relevant to impact prayer today. First, we, too, can give high tribute to the Father for the blessedness He has in Himself in his own glories. Out of Him, the great Fountainhead, has issued a vast flow of blessings as His gifts. Second, praise to the Father can, among other things, dwell on His wondrous love and grace in picking us and prearranging a destiny for us. Salvation from start to completion is in His kind design, not in our deserving.

Third, people who are part of a plan to God’s praise that reaches into “ages to come” (2:7) ought to be making much of prayer now that praises and affirms God. Fourth, we can never exhaust the lavish grace that gave us redemption and its reasons to return praise. Fifth, we can always be primed to give Christ glory when we think of His dying for us and opening forgiveness to us. Why should we ever come to prayer wondering what to say? Sixth, another prompt to lift God’s name on high is having the very pledge of an all-the-way security within—the Holy Spirit. God’s authority, ownership, and guarantee give us certainty and can inspire our fresh tributes.

Ephesians 1:15–23

An Intercessor in the Act

Praise has ascended from Paul as he writes. Now prayer goes on in new aspects, thanksgiving for these believers, and pleading for God to enable them. The apostle is motivated that they know the hope, grasp the riches, and live by the power. Here and in the latter part of Chapter 3, readers look in on the kind of intercessor who goes to a great God to ask for great things.

Five steps follow Paul’s vigil in prayer. It is actually continuing prayer, since he has been praying from verse 2 all the way up to here.

The Prompt

“For this reason” is Paul’s signal. He gets his motivation for further prayer from the great redemption the Father has planned, the Son purchased, and the Spirit preserves. Within verse 15 also is another incitement to pray, “having heard of the faith . . . among you, and your love to all the saints. . . .” News received about these believers ignites a prayer fire in Paul, based on high spiritual values, their faith in Christ, and their love to others He also has redeemed.

The Persistence

The apostle does “not cease. . . .” He uses the word for ceasing that he employs in “tongues shall cease” (1 Cor. 13:12). Indeed it means to stop, yet is not the same word he uses in challenging Christians to “pray without ceasing” (1 Thess. 5:17). As in other cases, he has variety in words he can seize to express one basic idea.

The Permeation

He does not cease “giving thanks for you. . . .” He has already given clues of why he is so motivated in prayer—these believers’ part in God’s redemptive purpose, and their faith and love that respond to His will. Paul’s letters refer much to his own thanksgiving saturating prayer. Observe a few examples. He thanks God for believers’ faith as here, which is a testimony others talk about (Rom. 1:9). He thanks God for His enriching grace to the redeemed (1 Cor. 1:4). He is grateful for God’s indescribable gift, Christ and His salvation (2 Cor. 9:15). And he thanks God for all he remembers of the Philippians in their share in the gospel (1:3, 5).

And so Paul can frequently urge others to mingle the fragrance of thanks in their prayers. They can follow the example of one who practices what he preaches (Phil. 4:6; Col. 4:2; 1 Thess. 5:17).

The Petition

In a nutshell, he prays that God will give the believers one thing. It is “a spirit of wisdom and revelation in the knowledge of Him. . . .” The Spirit is reasonably the Holy Spirit mentioned in verses 13–14. If so, He is the One who in the prayer of 3:16 strengthens believers within to grasp the things of God, an idea similar to this one. He is the One so strategic for their access to God in prayer (2:18), their unity (4:3), their filling and fruit (5:18–21), and their use of the Word (6:17). The Spirit was predicted to give wisdom to the Messiah (Isa. 11:2) and could naturally be the provision for His people. And often to believers in churches of Revelation 2–3, Jesus urges hearing what the Spirit says. This is as Paul regards the Spirit as revealing the deep things of God (1 Cor. 2:6ff.).

It is also possible to see this as “a spirit,” that is, a disposition of wisdom and revelation in the sense of spiritual perception to grasp God’s truth and act on it. An example would be “a spirit of meekness,” which is a fruit of the Spirit (Gal. 6:1). If so, even this is really a result of the Spirit of truth teaching believers, which Jesus had promised (John 14:26). In either explanation the Holy Spirit is involved, but the first view seems to have more in its favor.

Paul goes on to explain how God can answer this petition for perception (v. 18a). It can be realized, he says, when the eyes of the believers’ hearts have been “enlightened.” The word photizo means “to enlighten.” God must “give” this lighting; the lighting expands on the “Spirit,” that is, it is dependent on the granting via the Spirit. By the light He sheds within the perception, believers are enabled to grasp truth.

The Purpose

Paul finally states a purpose he prays might be realized as God answers the petition for perception, giving enlightenment for it. The purpose is conspicuous in a specific phrase, “that you may know” (v. 18b), immediately divided into three facets. These particulars are clear-cut in three straight clauses of verses 18c–19a that specify “what” (Gr. tis, tis, ti) the three parts of the purpose are.

The three facets express the end (goal), enrichment, and enablement related to God’s redemptive purpose for believers. Paul prays that they might “know” in the sense of grasping in a vital, life-shaping significance all of these three.

The end—the hope of God’s calling. By the “hope,” the intercessor does not mean the disposition of hope as in Romans 8:25 and Ephesians 1:12, but the destiny Christians hope to see realized, as in Galatians 5:5. It is, as the apostle defines in another letter so similar to Ephesians, “the hope laid up for you in heaven” (Col. 1:5). In Titus 2:13 he calls it “the blessed hope” of being conformed to Christ as in other passages (Rom. 8:29–30; Phil. 3:21; 1 John 3:2). The writer to the Hebrews phrases it “the hope set before us” (6:18).

This hope is at its essence Christ Jesus (1 Tim. 1:1), for “to live is Christ, and to die is gain” (Phil. 1:21) in a greater realization of Christ as our very life, all that gives meaning and fulfillment (cf. Col. 3:4). God purposes to bring believers to “the fullness of Christ” (Eph. 4:13). From the standpoint of the message that articulates the specifics of this destiny, the hope is the gospel (Col. 1:5).

Sometimes Paul conceives of this hope to be realized under the word “end” (Gr. telos), a term that means the “final outcome” or “goal” (Rom. 6:22). And there he calls it “eternal life,” life in its ultimate fullness, as in Romans 2:7, 10.

This hope, Paul says in prayer, is “the hope of His calling.” By this he means “the hope which the calling He issued guarantees to us.” God’s promises, as above, assure believers about the nature of their destiny. The Spirit’s seal in Ephesians 1:13–14 is an immediate example.

Of course, to grasp what this goal is brings profound life-shaping impact to bear on the values believers choose as their focus now. Paul will mention in 2:10 the good works God designs for those saved by grace through faith and in 4:1 will begin to expand on a “walk” that is committed to His will.

The enrichment—the riches of the glory of the inheritance. Knowing what the riches of God’s inheritance are is knowing the ministry of the Spirit, urging us to cry “Abba, Father” in realizing we are children of God, heirs, even joint heirs with Christ (Rom. 8:16–17). The riches belong to the glory which pertains to the inheritance. The inheritance is the one God assigned believers in verse 11, which He certifies by the Spirit’s pledge in verse 14.

It is inevitable for some to think that the wording “His inheritance” suggests that the saints are God’s possession in verse 14, or His workmanship in 2:10. They link the thought with Old Testament passages where His people are His inheritance (Deut. 4:20; 9:26, 29; Ps. 28:9). They feel that “in [among] the saints” means His inheritance is in them.

But the evidence seems more probable that “His inheritance” in verse 18 is the same one the context has in view. It is the one that God has given the saints (vv. 11, 14), in which they are “fellow heirs” (3:6). It is also the one that the New Testament often mentions, and the one Paul refers to in Romans, 1 Corinthians, Galatians, Ephesians, and Colossians.

The New Testament represents the saved as called to an “eternal inheritance” (Heb. 9:15). They are heirs of the kingdom (Matt. 25:34; 1 Cor. 6:9), eternal life (Matt. 19:29) or imperishable life (1 Pet. 1:4), the earth (Matt. 5:5), salvation (Heb. 1:14; cf. Rev. 7:10), light (Col. 1:12), righteousness (Heb. 11:7). Other terms for what they inherit are reward (Col. 3:24), the promises, that is, in their fulfillment (Heb. 6:12), a blessing (1 Pet. 3:9), and the New Jerusalem (Rev. 21:7).

“Riches” in Ephesians 1:18 suggest inheritance for believers, for the word elsewhere in this letter always relates to wealth God gives, not to believers themselves (1:7; 2:7; 3:8, 16). Colossians also reflects this (1:27; cf. 2:2, 3). God’s inheritance is said to be “in” or “among” the saints, in the sphere of them. This quite naturally fits with this being God’s inheritance, the one He gives, in the sense that He planned it, purchased heirs for it, and preserves them to reach it. It is in their midst as involving all of them (cf. Acts 20:32; 26:18), for He has made them all co-heirs with Christ (Rom. 8:17).

Prayer is relevant when pleading God’s enlightenment to believers, that they will grasp the riches of the glory of such an inheritance. Paul says that eye has not seen, ear has not heard, neither has entered into the heart of man the things God has prepared for those who love Him (1 Cor. 2:9). He also says that the Spirit unveils this to believers in connection with God’s Word, and prayer asks for inner help to grasp the treasure in the right response. Believers need to live now like inheriting sons.

The enablement—the power of God. Paul clusters four words for power in one verse (19) to highlight the sufficiency with which God supports people He purposes for such a destiny and inheritance claim. The longing is for saints to grasp what is the surpassing greatness of His power toward us who believe in accord with the working of the strength of His might. He will explain this power more in the letter as by the Spirit (3:16), by His control (5:18), available for the saved to put on as the full armor of God that can cause them to stand for Him against the enemy (6:10–11, 13).

In the prayer, Paul immediately describes this power as displayed in God doing four things for Christ (1:20–23). He raised Him from the dead, seated Him in the heavens, subjected all under His feet, and gave Him headship over the church. Quickly in the next verses, the intercessor relates that in a spiritual sense God exercised this power in making believers co-participants with Christ. He raised them from death with Christ and seated them with Him in the heavens. He acted in power so that He might be successful to show eternally His riches of grace in what He had done for them (2:1–7).

In review, the prayer calls for God to enlighten the redeemed so that they grasp God’s goal set before them, the value of the inheritance He gave them to this point, and His power that will take them all the way.

Principles of prayer abound for us here. First, we might well follow Paul’s example in letting our prayer flow as we are saturated by great things God has done. The roles of Father, Son, and Spirit in redemption elicit prayer for grasping the implications of His goal, the inheritance He has given, and the power that can enable us. How different from so much prayer that is a muddled rambling in a fog of our own jumbled thinking!

Second, watchful caring about how believers live—by faith and love—can prompt our interceding for them to reach even greater dimensions God has for them. We can be like Paul here as well. Third, keep prayer going, and spice it with plenty of thanks for others that God is crafting for His glory. Fourth, ask for others that the Father would Himself give them the Spirit’s ministry in terms of His wise teaching and His willingness to turn light on to grasp it. We can back this prayer with alert efforts to get truth into people’s hearts and homes, truth the Spirit can illumine to build lives. This might be by personal preaching or sharing even if over a meal, giving out Bibles, booklets, web sites, showing videos, or so many other ways.

Fifth, prayer for God helping believers fathom the wonder of the destiny God assures can bring dividends in their transformed walk. The last three chapters of Ephesians will develop the walk that is consistent with the wealth as 2:10 signals and as 1 John 3:3 expresses. John says that every person who has this hope of being like Christ finally purifies himself even as Christ is pure. Ephesians 5:9 is on this heartbeat, urging that those who are of God’s light live as people of the light. Sixth, changed lives can also result as we intercede for Christians to grasp the wealth of the glory of the inheritance God has guaranteed them.

A seventh principle is strategic. Pray, as Paul, that God’s heirs will live, finding out what His power can accomplish to carry them the whole way. Isaiah saw the power by the picture of being carried as on eagle’s wings (40:29–31), neither fainting nor growing weary. Paul points to it in terms of what it did for God’s Son and what it can do in taking His joint-heir sons clear into the ages to come. We can pray alertly for a realization of this power and believe in the God who has such ability for His saints.

Ephesians 2:18

Access to the Father

His own prayer in all but one verse of Chapter 1 has shown Paul’s access to God. He has gone into God’s presence, interceding for other believers. Now he emphasizes that they all have this access, as he will do again in 3:12, where he even adds further details. Seven steps sum up this access in 2:18.

The Preparation for It

This approach to God, chiefly expressed in prayer, fits within the progressing flow of reasoning. All of Chapters 1–3 develop the high calling of the church, the redeemed. Paul greets the saints and intercedes for their grace and peace (1:1–2), praises God for their redemption featuring the work of Father, Son, and Spirit (3–14), then prays further for their realizing the implications of their destiny, inheritance, and power from God (15–23). After this, he shows that the same power that God expressed in exalting Christ He displayed in exalting believers in His Beloved Son (2:1–10). Not only are they in the Beloved, they even form God’s spiritual temple. In this they have access before His very face.

Gentile believers, who in their unsaved state (cf. 2:1) were without spiritual privileges, now have the most intimate privilege. They were before separate from Christ, and now are in Him; before, excluded from benefits of God’s people Israel, now included with Jewish believers in one new worship group; before, strangers to the covenants God promised, now fellow citizens with the saints; before, without hope, now people with hope in God (cf. 1:18); before, without God, now members of His very household; before, far off from God, now brought near by Christ’s blood. In place of alienation from God and His people, they now have Christ who is their peace, established peace by the work of His cross, and preached peace both to them who were far off and to Jews who were near (2:4–17; cf. Acts 2:39).

This prepares for what verse 18 itself says of access.

The Peace in It

Paul’s first word “for” (Gr. hoti) connects with peace Christ preached in this way. The access of believing Gentiles and Jews “both” is the ground of the peace they share with one another and with God.

The peace is between Gentiles and Jews who have Christ as their peace (v. 14), and also in being reconciled “to God” (v. 16), having access “to the Father” (v. 18).

The Provider of It

Christ has effected this peace He preached to the far and the near in verse 17. Verse 18 says Christ preached peace to these “because through means of Him we both have our access. . . .” He preached peace because He opened the way of access through means of (Gr. dia) offering His body on the cross (vv. 15–16; Heb. 10:19–20).

The Participants in It

“We both” identifies these. Paul includes himself in the “we,” and means “we, Gentiles who were far away, and Jews (as I am) who were near.” In the same passage, he has referred to the Gentile believers as “you” (1:13; 2:11–13, 17a), and continues to do so (19, 22; 3:1, etc.). He also refers to both groups who avail themselves of Christ’s blood when He says “For He Himself is our peace” (14).

The Privilege of It

This is the access itself. Paul writes of both Gentiles and Jews, “we are having access,” an ongoing privilege as shown by the present tense. Since God’s redemptive benefit to all believers is part of His eternal purpose (3:11) reaching on into the age to come (2:7) and glory accrues to God in the church and in Christ to all the age of the ages, that is, eternity (3:21), the access is never to end.

What is the access? The word itself can mean “introduction” or “approach,” a cordial welcome into another’s presence. It appears in the New Testament only three times, for access as those accepted in God’s presence (Rom. 5:2; here and 3:12). Some point to the word being used in the Persian court for a visitor’s admittance for an audience with the king, and a form of it for an official who ushered guests into the king’s presence. That idea is a very fitting illustration of this kind of access. But the word for access even appears in the LXX (Gr.) translation of the Old Testament Hebrew for the reception of worshipers before God when they brought offerings (Lev. 1:3; 3:3; 4:14). This acceptable approach to God in His dwelling place, the tabernacle, is analogous to believers now having entry to God as parts of His spiritual temple (Eph. 2:21–22). Only now the privilege is greater as believers are viewed as the very dwelling place itself, and also as a holy priesthood offering up spiritual sacrifices (1 Pet. 2:5).

The access has its best present realization in prayer. To see prayer here is consistent with (1) the main objective of entering into God’s presence, to commune with Him; (2) the medium, “in one Spirit,” by whom believers pray to God (Eph. 6:18; Jude 20), and who helps them pray according to His will (Rom. 8:26–27); (3) what is meant in coming “to God,” that is, the Greek pros, literally, “toward, before, face to face with”; and (4) examples in Scripture. Believers came prayerfully to God in His dwelling place (2 Chr. 30:27; Ps. 88:2, 13; Jon. 2:7). There God received the prayer (Ps. 6:9), and He did not turn away an acceptable person’s prayer (Ps. 66:20) although He shuts out the prayer of some (Ps. 66:18; Lam. 3:8).

The Presentation of It

It is “in one Spirit.” He is the “go-between” or the agent, as an official was in presenting a Persian into the king’s presence. By His escort, believers can draw near to God, as in 6:18. As in Romans 8:26–27, He helps their weakness, even interceding to God for them so that their prayer can be according to His will.

The Presence of It

Access is “to the Father.” As above, the word pros does not just mean “to,” but in personal encounters “face to face with.” Hebrews 4:16 urges believers to come boldly “to the throne of grace” to obtain grace and help. There the word is “to,” not “face to face with.”

Ephesians 2:18 applies the work of all three members of the Godhead to the access. This is as the letter elsewhere refers to the Trinity (1:3–14; probably 1:17; 3:14–17; 4:4–6; 5:18–20).

More is said about the access in 3:12. It is fitting to reserve principles of prayer until after glimpsing other truths of the access there.

Ephesians 3:12

Boldness to Pray

This supplements the privilege of access in 2:18 with a strong emphasis on the optimism believers can have in drawing near to God. A summary in six phases elucidates it.

The Flow of Thought

Chapter 3 has developed further the high calling of believers, their riches in Christ that contribute to the life they can live. It adds to the second chapter’s focus on their position in the Beloved Son (2:1–10) and in the spiritual temple (2:11–22). Paul portrays the position of saved Jews and Gentiles as being in a spiritual body as fellow heirs of God’s riches, co-members as God’s people, and co-participants of what His gospel promises (3:6). God’s work in them is consistent with His eternal purpose, which He enacted in Christ Jesus, Lord of all these believers (11).

The Sphere of It

The words “in whom” at the outset of verse 12 refer to the sphere in the preceding verse, “in Christ.” It is in Christ who is such a key to God’s eternal purpose that believers have their access. He is the very ground, the basis making possible the approach to God.

The Boldness of It

In Christ “we” have boldness. The “we” includes believing Gentiles as well as Jews (v. 6), heirs together, “the church” (v. 10). Three distinct words express emphatically the forthright courage with which the redeemed can approach very near to God. These are “boldness,” “access,” and “confidence.” It is difficult to know how to distinguish their meaning and translate them to show this. At any rate, believers are “having” these privileges continually as the present tense shows (v. 12).

“Boldness” is the term parresia, which means “freedom of speech,” forthrightness, openness uninhibited by shame or fear. The noun as here appears in the New Testament for speaking God’s Word with boldness (Acts 4:13; 29, 31), and Paul uses it for this as well (2 Cor. 3:12; Eph. 6:19). As a noun it also occurs in living boldly for Christ (Phil. 1:20). And it can convey entering boldly into the holy place (Heb. 10:19), boldness in the faith (1 Tim. 3:13; Heb. 3:6; 10:35), acting with boldness in Christ (Phile. 1:8), and facing Christ at the future judgment with bold readiness (1 John 2:28; 4:17).

A quite frequent use of the word is for bold prayer. The Greek Old Testament has it for approaching God in certainty (LXX, Job 22:26; 27:9). The Jewish historian Josephus writing in the first century also employs it for optimistic prayer (Antiq. 2:4:4; 5:1, 3). In this sense the noun appears in New Testament verses (Eph. 3:12; Heb. 4:16; 1 John 5:14). Paul puts the noun in Ephesians 6:19 for proclaiming the gospel with boldness, then uses the verb for the same thing in verse 20, both of these in answer to believers’ prayers.

The Access of It

Paul writes in Ephesians 3:12 that “we,” God’s people, continue having such a sense of spiritual forwardness and access (the same word as in 2:18). Since he uses the definite article before boldness but not before access, he may intend the two to merge in a combined idea, “bold access,” or “access with real spiritual nerve.” Or, the boldness may be the distinct attitude of optimism in coming to God, and the access focusing on the blessing of entrance, the session engaged in special communion, the time itself spent with Him.

Either makes good sense, the first a shortened way of expressing the same essential reality. In the second idea, access fits quite naturally with the words after it, an access “with confidence through faith in Him [Christ].” Since “boldness” in itself is strong confidence, Paul may not intend a redundancy if the word “confidence” (Gr. pepoithesis) means something like “confident reliance,” a tone of thinking that encourages boldness in the access. Such reliant poise itself is possible through means of faith in Christ.

The Confidence of It

The term for “confidence” means “trust, confidence” in its New Testament connections. It is reliance in one’s stand for Christ, or in others due to a prior dependence on His faithfulness (2 Cor. 1:15; 3:4; 8:22). It is reliance in Christ or His sure Word (Eph. 3:12). So it is dependence not on things of the flesh (Phil. 3:4), but banking on the position that God has given, as Paul on his certified apostleship (2 Cor. 10:2).

The Means of It

Coming back to our verse, the access fed by boldness, experienced with confident poise, is through means of faith placed in Christ, not “faith of Christ,” as some see it. The “of Christ” form is an objective genitive, meaning “faith directed to Christ the object.” Faith in Ephesians is consistently the believers’ own faith, whether before 3:12 (2:13, 15, 19; 2:8) or after it (3:17; 6:16).

Access of this nature for Gentile worshipers of God is itself an answer to prayer. Solomon had prayed for it, and the God who answers is faithful (1 Kgs. 8:41–43). The prophets had foreseen foreigners coming to God’s temple, His house of prayer, to seek His favor (Isa. 56:6–8; cf. Zech. 8:20–23). Whether today or in a future earthly kingdom, the principle can be essentially the same.

The Spirit’s role in this access of Ephesians (2:18) suggests His ministry of giving an awareness of the relation with the Father He nourishes in the saved. By Him, they cry “Abba, Father” (Rom. 8:16–17; Gal. 4:6). In the Romans passage, Paul says the Spirit bears witness with the believers’ spirit that they are God’s children, heirs, and co-heirs with Christ. He also helps their weaknesses, enabling them to pray according to God’s will (Rom. 8:26–27).

Some key principles for prayer appear in the Ephesian “access” passages (2:18; 3:12). First, we should never get over thanking Christ that we have this access through His faithfulness. Both verses show this. Second, that people of another racial strain, indeed of all racial lines can have this access ought to sweeten our spirit toward them. If God invites them into His inner chamber as part of the countless blessings that flow from Him, we should think of them as He does—dear and near. This can infuse fervency in our own caring for them in intercessory vigils.

Third, keep in sensitive tuning with the Spirit in whom this access is conducted. This relates to obeying the Word that is His precious revelation (cf. 3:5) and very sword (6:17), living in His strength (3:16) and by His control (5:18), and being in His will in prayer (6:18; cf. Rom. 8:26–27). Fourth, reference to all three members of the Godhead can remind us to express our accord with each.

Fifth, realizing the close clasp between God’s eternal purpose in Christ and our venue of welcome can quicken the heartbeat to make more of this access in prayer. Sixth, feeling limp in our prayer ability can have its strong remedy in getting confidence through further faith in Christ. And faith comes by hearing the Word of God (Rom. 10:17). Our whole Christian life is to be a close coordination of abiding in Christ and in His Word, a life which flows out in answered prayer and other fruit (15:8). Seventh, using our access in real prayer is a great secret of standing and not fainting, as we compare access (3:12) with losing heart (v. 13). Other Scripture shows this as well (Luke 18:1; Phil. 4:6–7).

Eighth, since we have this access that we can be so bold and confident to enjoy, what might happen if we took the privilege to heart? How blessed might be the way that opens into the great things of Eph. 3:20? The possibilities beckon to us. Go after them! Take them up! Live in the riches of them!

Ephesians 3:14–21

Intercession at its Best

This is Paul’s fourth prayer in Ephesians. He interceded by asking for grace and peace (1:2), praised Father, Son, and Spirit for redemption (1:3–14), and pleaded in advocacy for the believers to know their destined hope, riches of the inheritance they are to God, and the power (1:15–23). He has interwoven his prayers up to this point with breathtaking descriptions of great blessings in Christ. Even this latest prayer follows his meditations on what the saved are and have in the Savior.

Here is his most current intercessory request.

The Reason for It (14–15)

His prompt to pray is clear in verse 14. “For this reason, I bow my knees. . . .” The reason picks up the thought and carries it on from the same phrase “For this reason” in 3:1, after he has brought 3:2–13 in as a parenthesis but also as a closely relevant flow of blessing.

Paul prays because of God’s grace in Chapter 2. God raised the recipients up from death to put them in the heavens in His Beloved Son that they might walk on earth in His will (2:1–10; cf. espec. 10). And He fitted his people into His spiritual temple in which He dwells, giving them close up access for audience with Him (2:11–22). Paul yearns for them to know their status in Christ as those who are to glorify God eternally (3:21; cf. 11). And, with this great prospect, he will entreat them to “walk” now (cf. 2:10; in a manner worthy of [consistently appropriate to] the high calling, 4:1–6:20).

Not only the riches of Chapter 2, and those of Chapter 1 that these supplement, but thirdly Paul’s mind flashes away for a moment to recount in 3:2–13 the spiritual assets that prime his thoughts for the prayer. The principle is that Scripture should permeate and kindle prayer. Building on Chapters 1–2, he emphasizes in 3:2–13 God’s placing the recipients, believing Gentiles and Jews, into one “body.” He enlarges on this analogy he already had mentioned in 1:22–23, imaging the “church,” that is the members, as Christ’s spiritual body (cf. 1 Cor. 12). This is according to God’s eternal purpose (3:11; cf. 1:9–10), and gives those of His “temple” or “body” a venue for bold, confident access to Him, as in prayer (2:18; 3:12). Paul himself will soon exemplify key spiritual matters for which to pray (3:14–21).

On this basis, Paul asks the believers not to lose heart due to the tribulations he bears for their sake (3:13). They might look at his ordeals and feel like losers, pessimistic that his gospel only attracts suffering. High optimism, rather, is what they ought to feel, for the sufferings have a bright outlook; they are for their glory. Paul is willing to face all the hardships to get out God’s message that guarantees its believing recipients present and ultimate glory (cf. Rom. 8:18–25; 2 Cor. 3:4–18; 4:17f.). He is ever an example.

“For this reason,” then, Paul prays in Chapter 3 as he pursues his vigil in 1:15ff. that the believers will realize in a transforming way the assets of the phenomenally rich “spiritual bank account” they can draw upon in Christ.

The bowing of his knees follows one of the many postures Scripture shows are acceptable in prayer—standing, sitting, bowing, lying down prostrating, and others. Elijah had knelt (1 Kgs. 18:42), Jesus had done this in Gethsemane (Luke 22:41), and Paul with others in a prayer huddle at Miletus (Acts 20:36). The prayer is before the Father, who is much celebrated in the Ephesian epistle. A reader can review the many things that can prime the redeemed with fresh confidence to bow before Him and enjoy access in prayer.

The Father is the One “from whom every family in heaven and on earth derives its name.” It is difficult to decide which of two meanings, both true, Paul is driving at. One is that God is sovereign Father over “every family” grouping of the many in His creation, as in 3:9 (cf. 1 Cor. 8:6; Col. 1:15–17). The other is that He is over “all the [one] family” just of the godly, believing people and good and evil angels, whether in heaven or on earth. The letter’s main emphases suggest how naturally either view can fit the flow.

The Father is the redeemer of believers, sons, heirs, saints, the church, those in Christ, the ones God raised up with Christ, His new creation (2:10), the temple, the body, and so on. In this epistle, God is Father of believers (1:2; 4:6). On the other hand, the letter recognizes God’s magisterial control over all in heaven and on earth (1:10), His creation of all (3:9), and has a high saturation with thoughts about God’s greatness that Paul also writes in Colossians. The latter is quite clear about God being creator of all, the different orders of beings, and closely relating with this that He is the God of redemption (1:16, 18–20). So Paul the intercessor may well intend the more absolute outreach of meaning in Eph. 3:15. The Father from whom every family grouping in creation has its name (significance and distinctives) is the God the apostle counts on to be absolutely sufficient as he presses his appeal.

The Requests of It (16–19)

Now the actual petitions begin to pour from Paul’s lips, and become transmitted by his busy pen. In the structure, a pattern of three clauses distinctly marks out three requests, as there also were three in the prayer of 1:15–23. All three here are expressed by “that” which appears with a verb in a tense (aorist) that denotes action carried out with decisiveness (vv. 16a, 18a, 19b). The first two of these requests both then have two infinitive phrases that supply details about the good which Paul prays to God to work in the believers.

That you might be strengthened (16a). Paul has already in his prayer of 1:15–23 illustrated God’s power in the case of Christ. This power raised Him from the dead, seated Him in the heavens, subjected all to His authority, and gave Him headship over the church. It also raised believers and seated them with Him in spiritual privilege. Now Paul pleads that God the Father will “give to you” (the main verb), that is, to grant to each of these believers, “to be strengthened with power. . . .”

(1) The conferral. This is articulated in the words “that He would give to you.” A practical gift, in a stream of grace benefits from the Father, is the quest that is on the intercessor’s heart and recorded by his pen.

(2) The content. The extra word “strengthened” with the boon of “power,” is not a literary tautology or a redundancy. The strengthening focuses on believers being infused with sufficiency, and the power expresses the essence or quality of adequacy that will alone supply what they need. This asset must come out of God’s generous bounty. A reader can be reminded of Paul’s fourfold heaping up of words to convey power in his earlier prayer (1:19).

(3) The channel. Paul is aware that a conferral that grants such sufficiency of power is “through means of” (Gr. dia), that is, by the agency of “His Spirit.” The Father’s Spirit is the member of the Godhead that Jesus said He would pray the Father to send to believers (John 14:16), the Person whom He was assured the Father would send (v. 26). He is the Spirit the Father sent according to His own promise (Joel 2:28ff.; Acts 2:33), the Spirit of promise in Eph. 1:13. He is a Person, One who can be grieved by sin (4:30). As He empowered believers in Acts 1:8, 2:4, 4:8 and 4:29–31, Paul has known His supply of power (Rom. 15:13). He also knows Him as the Spirit who produces the aspects of His fruit in believers (Gal. 5:22–23; Eph. 5:9, 18–21).

(4) The center. The Spirit’s strengthening energizes “in the inner person” of the saints. The phrase refers to the inward moral, rational faculty which in the saved can be in accord with God’s will in contrast to the unsaved person’s domination by sin (Rom. 7:22; 8:7–8; Eph. 2:1–3; 4:17–19). This “inner person” is referred to again in 2 Corinthians 4:16, where it needs to be renewed in day by day refreshment. The “inner person” apparently means, in other words, the “heart” (2 Cor. 4:6; 5:12). In Ephesians 3, the Spirit’s enabling work in each of the saints’ “inner person” (v. 16) has its benefit in Christ dwelling in believers’ “hearts” (v. 17), suggesting a very intimate relation of, even the equation of, the terms. The “inner person” or the “heart” will realize the prospering impetus of spiritual might.

(5) The classification. Before Paul voices what he wants the Father to give (the strengthening), he qualifies the wealth with which God is able to do this. He classifies it on a very high level. It is “according to the riches of His glory.” The word “according” (Gr. kata) with “riches” is a frequent New Testament phrase that puts the focus on the norm, standard, level, or measure in which something is true. The praying apostle rates God’s ability to strengthen as on His exalted scale, “the riches of His glory.” And the “glory” can refer to the Father’s excellency, as in His magnificent power to raise Jesus Christ from the dead (Rom. 6:4), power that Paul has used four words to describe in Ephesians 1:19. Glory also pertains to God’s marvelous perfection (Eph. 1:6, 12, 14) and His splendid excellence to be worshiped in adoring awe (Isa. 6:1; John 12:41). Paul asks in prayer, classifying God’s resource to strengthen as being at the peak of exalted wealth.

(6) The Christ essence. Paul has prayed for the Father to give believers “to be strengthened,” phrasing this in the infinitive form. Now, under the same main request “to give,” he urges a second infinitive, praying for Christ “to dwell.” This coordinates with and is a further definition of what a God-strengthened life will be, like another side of the same coin. The Spirit’s strengthening in its essence will be for Christ to dwell in saints’ hearts through faith, for Christ to live in them (Gal. 2:20; Phil. 1:19–20; Col. 3:4). In one sense, Christ already indwells all believers from the time they first received Him (cf. Rom. 8:9; Col. 1:29). But a practical, functional realizing of what that can mean is in view in Ephesians 3:17. The word for “dwell,” katoikeo, fuses two words, “dwell” as in a house,” and the prefix kata, “down, deep.” It evidently here signifies to “dwell in an intensive effectiveness,” “really live as one at home,” or “have the mastery of the house.” Christ is vitally living within (Gal. 2:20), in the reality that His indwelling prepares Him to be in control. This is analogous to being sons of God and then really living as sons (Matt. 5:46), being sons of light and acting like sons of light (Eph. 5:8–9), and being God’s sons and daughters, separated from worldly things to live for godly values in the family, in the practical fulfillment of this (2 Cor. 6:14–18).

This essence of the Christ-life is actively and authentically engaged when believers, “let the Word of Christ dwell richly in you” (Col. 3:16). There, “dwell” is not the same word as in Ephesians 3:17, but related, enoikeo, “to dwell in.” The prefix is en, not kata. God’s Word is already in the life since first being sown in the heart soil, as in a fourth category of hearers Jesus illustrated (Matt. 13:18–23). But believers who do the Lord’s will realize the Word dwelling in them in practical ways as they respond to God obediently (Col. 3:12–23). To experience Christ in experiential practicality is to interact with the Word in personal, life-changing, godly ways (John 15:7). So, a life filled with a vital knowledge of and doing of God’s will (Col. 1:9) is a life worthy of the Lord Himself (v. 10; Eph. 4:1). “Worthy” means “consistently fitting to” Him, and what He has made believers be and do (2:10; 5:9).

Paul contemplates in prayer that Christ’s practical dwelling at home can be operative, in Ephesians 3:16–17, “through means of faith” (Gr. dia). Christians are to walk by faith, not by sight (2 Cor. 5:7). This means that they vitally rely on the Lord and sincerely engage with Him to carry out His will in life’s priorities, standards, and directions (cf. Prov. 3:5–6). This is what Paul is praying will be going on in and through them.

(7) The contribution in the second request. At the end of the first request is a statement that transitions on to the second petition that comes in verse 18. For Christ to dwell in this life-shaping fashion is for His love to etch out a profound influence on the life. So Paul says, fusing the first and second request into an intimate blend, “in love having been rooted and grounded. . . .”

This is all done in the sphere of (Gr. en) love. When the Spirit strengthens, producing His fruit in which love is a prominent element (Gal. 5:22), Christ is vividly real, and His love is an active dynamic that gives tone, depth, warmth, and firmness to convictions. In this, two descriptions merge in perfect tense participles that express the cause, “because you have been rooted and grounded in the past and have this in an ongoing sense.” These two images use the agricultural figure of a tree being made firm by thrusting out far-reaching roots and the architectural picture of a building that has solid and immoveable stability (cf. 1 Cor. 15:58) due to a base that does not budge, literally, “given a foundation.”

This profound contribution of love flows into Paul’s second request. It puts believers in a position to grasp; it qualifies them to comprehend something of the vastness in Christ’s love. Love contributes to knowing yet more love, as Christian growth goes forward So we read the following.

That you might be suited to grasp (18). Paul’s word, exischuo, means “to be able,” “qualified,” or “put in a situation to” do something. Here, with the infinitive that follows it, the idea the apostle prays for is to be “made able” or “suited.” It fits with the latter term, katalambano, which means “to seize, win, lay hold of, take possession as one’s own, grasp,” and so it has the idea here, “to comprehend.” Only when the Spirit strengthens and Christ lives at home in the life can believers have the ability to perceive the vastness of God’s love. What Paul prays for will set them free from the effect of selfish living that dulls, dims, deadens, and darkens the life to things of the Spirit and Christ, and set them up really to live the godly life positively.

What Paul pleads believers will be enhanced with is the divine sharpening ability to grasp the love. This is in terms of “what is the breadth and length and height and depth” of it. That the four descriptions point to love is natural, since love is what the prayer is emphasizing right before and after these descriptions. This idea is also suggested by the words that the love of Christ “surpasses knowledge.”

Different possibilities may suggest how the praying Paul expects such vital love to do this. First, God’s answer by in-worked love inspires believers to do things beyond what knowledge alone would prompt. For in verse 20, our expression of love, while guided and guarded on the right tracks by knowledge, need not be limited by knowledge but only by God’s power as it energizes in us. The Lord’s love is a force that ignites people and warms their hearts as living fire.

A second explanation is that the right kind of love, while including knowledge, is even a more ultimate end (cf. 1 Cor. 13:8–13). A third way to view it is that while love is not more important than knowledge, no matter how our capacity of knowledge is filled, there is always yet more love to experience than we already know. Love is, then, like the peace that “surpasses all understanding” (Phil. 4:7), though a different Greek word for surpassing occurs there. This may well be what Paul means in Ephesians 3.

What is Paul appealing for in his four descriptions of love? He asks God to help believers reach out in love’s breadth, for example to persons, to embrace all who will receive, Jews and Gentiles (2:11ff.; 3:1–12; Rev. 7:9, all nations). And he beseeches the Lord to grow their love to respond to all blessings and live in the good of them in Christlike living (1:3). The length he intercedes for has an enduring quality as in 1 Corinthians 13:8ff., persisting on and on into “the age of the ages,” that is, eternity (Eph. 3:21; cf. 1:21; 2:7; 3:11). He wants them to realize love that nothing can wrench them away from (Rom. 8:35–39), and be willing to go to any valid length they can to share this love. As to height, Paul’s quest is that this love will lift believers into the heavens (2:4, 6), where Christ ascended (4:8–10), into deep and continual access with God (2:18; 3:12). And he entreats the Lord for a love that will leap over any obstacle, such as racial barriers (2:12–18), different mores, customs, ravages of hideous disease such as leprosy, even habits and grudges that can divide, and unfaithfulness as when God loved sinners and led Hosea to love Gomer. The depth of love from God is another detail for which Paul pleads. The depth can show the resource love has, even riches that cannot run out as in experiencing and showing forgiveness (1:7), going on to realize the inheritance (1:18), and reflecting kindness (2:7).

John Eadie on Ephesians cites Grotius long ago, this love “in its depth reaches to man’s lowest depression and in its height it carries him to highest glory” (p. 253).

That you may be supplied to all the fullness (19). All three requests of Ephesians 3 contribute to each other and intermingle at the same time, just as do the three facets in Paul’s prayer of 1:15ff. All are expressing what Paul prays the Father will “give you” (v. 16a). A life strengthened by the Spirit, coordinated with Christ cordially made to feel at home, a life in Christ’s love, is a life “filled with the Spirit” (5:18). So it has “the fruit of light” (5:9), that is “fruit of the Spirit” such as love (Gal. 5:22–23). It is life filled “with relation to” (Gr. eis)“all the fullness of God” in Eph. 3:19.

The word for “fullness” (pleroma) is a noun form related to the verb for being “filled” with the Spirit” in 5:18, pleroo. The noun does mean “fullness,” and in Ephesians 1:23 both noun and verb appear close together. The church is the “fullness of the One who fills all things [in the universe, cf. Col. 1:17; Heb. 1:3] with all sufficiency.” In Ephesians 4:10 Christ Himself ascended “that He might fill all things.” And in 5:18 believers are to “be filled with the Spirit.” In every other instance in the letter, a member of the Godhead does the filling. The same is probably true in 3:19, and to be filled with all the fullness of God is reasonably to be filled with God, the strengthening Spirit (v. 16), and God, the indwelling Christ (17–18).

More is reserved for comments at 5:18.

Paul’s prayer does not say that believers are filled “with” all of God’s fullness, that is, to God’s capacity. They do not become coequal with God, a multiplicity of Gods. What he does pray is that they will be filled “with relation to” all of His fullness. Of course this is to their capacity, not all the way out to God’s infinite capacity. God alone is God. As Paul says, believers can keep growing, so their own capacity for fellowship with God and usefulness to Him expands (2 Thess. 1:3).

Even in Ephesians 4:13, growth of the Christian body “with relation to [eis again] the fullness of Christ,” the eventual complete development of the universal body of true believers is to their capacity, or the capacity that Christ intends. It does not make filled believers co-equal with Christ in capacity, or even mean that they all have the same capacity. The fullness is not an infinite one that turns each of us into a God, but the fullness God intends for each to reach at any given time, allowing for growth, in His eternal purpose (3:11). It is to conform us, each in our God-given but ever-expanding capacity, and with our different gifts (4:11–16) and varied leading to be like His Son (Rom. 8:29; Phil. 3:21; 1 John 3:2).

The Resource for It (20)

Nearing the end of this intercessory labor, Paul in Ephesians 3:20 transitions into the praise aspect of prayer. He will complete this in verse 21. He says “Now to Him . . .” and finishes out the tribute to God in the next verse with his “to Him. . . .”

God is the resource to answer the intercession. He is “able to do.” Paul stresses God’s sufficiency in a sevenfold heaping up of thoughts that exalt Him. He is able to do (1) what we ask and (2) think; (3) all; (4) even above this; (5) abundantly above it; (6) exceeding abundantly above; (7) according to the power that works in us.

The power that “energizes in us” is that of God (6:10). It is clarified close by in Chapter 3 as a strengthening worked by the Spirit (v. 16), and the potency of love in Christ as He dwells at home (17–18). It also, evidently, is the power of the Father answering prayer. Paul distinguishes the Father from Christ as in 2:18, in this instance of Chapter 3 offering the Father praise (v. 21). In view of the close cooperation between members of the Godhead, it is probably unwise not to include all three here. Jesus had spoken of the Father and Himself making their abode in believers (John 14:21–23), and the Spirit as well (14:17). And in Ephesians, the Father’s power not only raised and seated Christ, but raised and seated all those in Christ (1:19– 2:7). As in Phil. 2:13, “God . . . energizes in you,” a statement very similar to Eph. 3:20. In that context “God” may refer to the Father who is distinguished from Christ (vv. 9, 11; cf. 15a), and Christ is seen distinctly (1, 5, 7, 10).

The Referral of the Glory (21)

The apostle’s praise had begun in verse 20, but he devoted most of the verse to extolling God’s power that is able to answer such great requests. In verse 21, the accent is directly on praise to His glory. Two facets sum this up.

The sphere of it. Praise is in the church and in Christ Jesus. Such prayer ought to flood the church in view of God granting answers to such prayer—for power, the sense of Christ and His love, and filling with all that the saints need. Believers can also think of God’s faithfulness earlier in the letter, His choosing and marking out their destiny in advance, His answers to the prayer of 1:15ff. relating to their hope, inheritance, and power, and the privilege of being in the spiritual temple and spiritual body. They even can meditate on their free access into His very presence in 2:18 and 3:12.

The praise is “in Christ Jesus” as well. Saints can remember before God, as Paul points them to do, that all of their blessings are in Christ (1:3; 3:11) and through His work for them (1:7).

The span of it. A great volume of praise can appropriately pour forth to God “to all generations,” that is, all the generations that the saved of all time will come from, whose destiny will be with God. This destiny will be, literally, “to the age of the ages.” The last expression seems to be a picturesque Hebraism to describe eternity. Its literal idea might denote the future eternal age as the age that is superlative among all the ages, the capstone, eternal. Or it may simply refer to the one unending age which includes all ages to come (2:7; 3:11). Human minds think of ages as a help to grasp what far exceeds their imaginations. In either case the praise to God is fitting to extend in utterances for all eternity.

Now that Paul ends his prayer (“amen”), other people of prayer can review principles they glean from his model. First, when we speak of admittance into the presence of God, we ought to practice it as Paul does. Second, when we do not want fellow believers to lose heart, we, like Paul, can intercede. We, too, can plead for God’s power, for Christ being at home, and for God’s fullness.

Third, the reason that was a magnet drawing Paul to his knees can teach us to put our focus on great spiritual benefits and not become preoccupied just with provision to cover daily needs. However, it can be urgent, and glorify God, if we ask aright that He give us such a gift as our daily bread too (Matt. 6:11). Fourth, it is possible to pray vitally even when we bring thoughts of God’s sovereignty over all creation into the experience.

Fifth, it is good to think of whatever we ask of God as a benefit He will “give” in grace.

How many labor under the burden of false schemes they fancy will stock them with merits, as leverage to get whatever they desire in prayer! Sixth, when we pray for the Spirit’s strength, we should be very sensitive to prize the things He counts as precious, as things that promote Christ’s love (cf. 5:1–7), matters of light (Eph. 5:8–14), and values that wisdom supplies (5:15–17). If we throw up spiritual roadblocks to thwart God from having His way in our lives, how will He think it fitting to grant us His strength? He wants to empower us to do His will (v. 17), not to sidestep it to indulge in our own wasteful living, as in 5:18a. We can also integrate such denials of His will as a lack of the love in verse 2, impurity and unwholesome speech as in 3–7, and whatever is of darkness in 8–14, and things of the sinful side of life in Chapters 4 and 6.

Seventh, we may have to pray a lot of junk out of people’s lives as we pray the positive things Paul bears down on here. Eighth, as we are earnestly sensitive to God’s Word and in serving His people we will see more and more of His love in its breadth, length, height, and depth. Paul was an example in this, and he moves quite freely from this example to entreaty at the throne. Ninth, we may soon discover that no matter how much we know of God, what often reaches beyond this and touches people most is how we love them. As Paul shows us here, this is even in love that gets on its knees in prayer. Tenth, a good reminder in our prayers for others is that what God’s people need most is to be filled in relation to all the fullness that God intends for them.

Still other principles call our attention. One is to pray, believing as Paul does that God is able to answer. We often need to sweep aside all the clutter of doubt and celebrate the God who can work things out better than we even ask. A final keynote is that we will be praising God through all eternity, and now it is high time to be much about this high Christian occupation.

Ephesians 5:4

Thanks—a Pure Kind of Talk

Prayer occurs twice in Chapter 5, both a focus on the aspect of thanksgiving (vv. 4, 20). Words speaking appreciation to God are set in a context of love, light, wisdom, and the Spirit-filled life. They hit sharply against a life of lust, of darkness, of foolishness, and of being controlled by wine, which is sheer loss.

Giving thanks becomes clear in three steps.

The Context for It

First, the general flow of the passage helps to fit thanks in. Paul devotes three chapters to the Calling of the Church to lofty privileges, and to his prayer for their realizing the benefits. Then in 4:1 he begins to focus on the Conduct of the Church in a walk that is consistent with the wealth. He exhorts believers to let their walk have “equal weight with” (i.e., be a worthy expression of) their riches in 4:1. The word “walk” had appeared in 2:2 for their unsaved conduct and in 2:10 for the life to which God called them. Having reintroduced it in 4:1, he uses it four more times for a total of seven (4:17; 5:2, 8, 15). They are to walk in unity (4:1–16), holiness (4:17–32), love (5:1–7), light (5:8–14), wisdom (5:15–17), the Spirit (5:18– 6:9), and in the armor for spiritual warfare (6:10–20).

Paul, having thoroughly established the pattern on the word “walk,” does not use the word itself again, but carries on the emphasis related to their practical lives.

In the specific context, thanksgiving (5:4) is consistent with the walk in love (5:2), and the opposite of a life capitulating to lust. Christ is the supreme example of a walk in love (v. 2). His model is a sterling picture to His people of love that offers up the life sacrificially to God (cf. Rom. 6:13; 12:1) as a fragrant aroma to Him. Believers are not to tolerate immorality, or any kind of impurity or greed; they are to keep it from working within or breaking out among them, as is the fitting life of decency among God’s saints. They are to be on guard against filthiness, talk that is insipid or suggestive of taking advantage of others to satisfy lust, or any coarse jesting that discolors ideals, for example in sexual relations. Such attitudes are not appropriate, whereas giving of thanks is.

The Call to It

Prayer does fit the case. It sees things as God’s gifts to be used according to His purposes, and offers gratitude to Him. The word is eucharistia. It often appears for giving thanks (Acts 24:3; 2 Cor. 4:15; 9:11; Phil. 4:6). The verb form is Paul’s choice in the famous call to “give thanks in everything” (1 Thess. 5:17), as in Ephesians 5:20 where “giving thanks for all things” is a fruit issuing from a Spirit-filled life two verses earlier. Colossians 1:12 urges thanksgiving in association with strengthening by God’s power, steadfastness, patience, and joy. And 4:2 commands being devoted to prayer, keeping up alertness with gratitude. This aspect in prayer is a saturating element of the Christian life in all the passages.

The Contrast in It

How is offering of thanks a meaningful contrast to a life that caters slavishly to filth, foolish talk, and low-life remarks, in a context focusing heavily on sexually immoral values? For Paul speaks of the immorality, then the people who become characterized by it, and finally their destiny (wrath), in contrast to the destiny of the saved (inheriting the kingdom). The sharp contrast of thanking God to indulging in the impure is along lines that follow.

Indulging in the Impure

Thanking God

Dissatisfaction and the craving to gratify it

Satisfaction with God’s sufficiency

Selfish focus on things that please the flesh, apart from God’s will (things are unfitting)

Sterling focus on things that please God (things are fitting)

Illusion that things satisfy (gaze on pleasures)

Reality that only God can satisfy (gaze on His presence, privileges in Him)

Grasping to glorify oneself

Gratitude that glorifies God

Giving thanks is an outflow, basically, of faith that believes God alone can fill the life with real contentment. It also expresses faith’s submission that says He, not sinful desires or exploiting other people, is the worthy object with which the life should be absorbed.

Which principles impact us here? First, a habit of thanks always fits the opportunities God gives us, but impurity always runs askew from Him. Prayer can be a powerful positive force where promiscuity might become rampant. Second, a life lived in love is a life lived in gratitude to God. For He knows the meaning of true love. shown in His eternal plan (1:4–5; 2:4), His ideal for us (4:16), His Son’s sacrifice for us (5:2), and His blueprint for the attitude a husband is to show his wife (5:25). One good gauge for how we are doing in a walk in love is how we are doing in prayer. A prime example is in thanksgiving, realizing the victory over sin.

Ephesians 5:20

Filled and Thanking God

This second instance of prayer thanking the Lord in Chapter 5 accompanies lives that are filled with the Spirit (vv. 18, 20). That is true in 5:4 as well, but Paul keeps integrating into the picture key elements that occur together in the healthy Christian walk. The context is vivid with this, and the other facets of the thanksgiving passage have their place in this developing onrush of thought.

The Context

Paul’s first three chapters highlight the calling of the church to eternal riches, the last three the conduct that is consistent with such wealth. Beginning in 4:1, the focus turns to expanding on the Christians’ “walk” of 2:10, which is so different from the old walk when unsaved (v. 2). The new life of God’s people is variously described as what it should be—a worthy walk in unity (4:1–16), the same life one of holiness (4:17–32), love (5:1–7), and light (5:8–14). Then in 5:15–17 the walk at the same time is in wisdom, in the value system of God’s Word and will, rather than in a fool’s standards and choices. It is, here, a behavior that is alertly careful, literally, one that is “looking around” deliberately to move in the right ways (v. 15). It is a conduct of “redeeming the time” (16), literally, “buying up” the opportunities to use time to wise, spiritual value and not squander it on sin as when unsaved (2:1–3; 4:17–19; 5:14). And it is a deportment based on grasping and obeying what God’s will is (17). His will is also profiled as “fruit of light” (9) and what is “pleasing to the Lord” (10).

A pattern in which the word “walk” keeps flagging new descriptions of the genuine Christian life which has many splendors (4:1, 17; 5:2, 8, 15) has reached into our present passage. But the emphasis from 4:1 forward is like the surge of a river, marking the course even ahead. Paul continues to summon Christians to a practical realization of the lives their status in Christ shows is fitting (5:3). So, another way to describe how to “walk” is being filled with the Spirit, and living this out in fruit as in verse 9. Paul shows expressions of the filling in the fellowship with God and one another (5:19–21), in husbands loving their wives and their wives being in submission to them (5:22ff.), in parent-child harmony (6:1–4), in values of bosses and their workers (6:5–9), in the features of armor (10–17), and in committed prayer (18–20).

The Commands

Verse 18 features a contrast of two commands, between what not to do and what to do. It follows Paul’s frequent pattern of negative/ positive contrasts (4:14–15, 16–17, 22–23, 25, 28, 29, 31–32; 5:2–3; 9–11, 15, 17; 6:4, 5–7, etc.). The point in 5:18 is on not getting drunk with wine but being filled with the Spirit. The focus on filling is not completed at the end of the verse as even the English translation shows the ongoing thought by a comma. Paul leaps right on, at least into verses 19–21, to relate the lifestyle there with what Spirit-filled believers do. So the commands of verse 18 fit in as parts of a pattern giving commands on what not to do and what to do. The nearest ones, in verses 15 and 17, distinguish an alert walk and knowing what God’s will is. The reader can penetrate even further back to a rhythm of commands that mark out the lifestyles God wants His people to avoid and to assert, as often in 4:1–5:14.

Both the negative and positive commands of verse 18 are in a form that can have either of two ideas. They can have the sense of the middle voice, focusing on the believers’ own responsibility and their own interest in not getting drunk but responsibly seeing to it that they get themselves filled with the Spirit. Or they can have the passive idea, still one of responsibility, “do not be being made drunk with wine,” the emphasis falling on the effect wine will work, but “see that you are filled by the Spirit, bearing the fruit (9) that He can fulfill in you.” Either the middle or the passive is very fitting, and preferably with the passive meaning (filled by the Spirit) they themselves are accountable. For throughout Chapters 4–6, the commands call them to obey. Since too much wine acts within drinkers to cause drunkenness but believers are filled by the Spirit, the contrast in passives is quite natural.

The Continuation

Both ideas, “get drunk” and “be filled,” are in the present tense. So the commands set forth this difference: do not be habitually drunk, but be filled as a continuing all-the-time lifestyle. And so in verse 20 the prayer in thanksgiving that is an outflow of the filling is to be “always . . . for all things.” The picture of verse 14 is consistent. The pictures of awaking from sleep and its darkness (5:14) and arising from among the dead (cf. 2:5; 5:14) give way to a new description. Christ can shine as a spiritual sun on those who have awaked and risen to a new life. God’s people are to walk in this light as in verses 8–14, or in this wisdom in 15–17. Another way to describe the same life is to speak of people filled with the Spirit, in any of the depictions for all the time, “now,” in contrast to “formerly” when they were in darkness (v. 8).

Believers can truly be “redeeming the time” (16), every bit of it, using it as wise people (15) carrying out God’s will (17).

The Content

What fills the life? In the case of drinking and becoming drunk with wine, the wine fills. But in being filled with the Spirit, the Spirit evidently provides the content. This meaningfully is Christ. For in 3:16–17 the Spirit-strengthened life is that in which Christ dwells in His abode. He has the run of the house, what is His (cf. John 14:21–23; Gal. 2:20; Phil. 1:21; Col. 3:4). On both sides of the Eph. 5:18 contrast, the element, wine or Spirit, is preceded by the Greek preposition, en, meaning “in, with, or by.” It is more natural to see being drunk as “with” or “by” the imbibed wine that induced this, and not wading or lying “in” a pool of wine. Being “filled” is meaningfully “with” or “by” the Spirit, though certainly “in” the sphere of His great resource. Also, as Paul could see Christ as the content of his life, “to me to live is Christ” (Phil. 1:21), he could also see the Spirit as the content. God the Father dwells in His temple, the church, and can fill it with Himself, too (cf. 2:22). Jesus had said that He and the Father would make their abode in believers (John 14:21–23), and as the Spirit is there, strengthening, Christ can live quite at home in them (Eph. 3:16–17). The Spirit glorifies Christ (John 16:14), and the Spirit and Christ live in harmony.

This can be analogous to God filling His ancient tabernacle and later the temple with the glory cloud reflecting His presence (Ex. 40:34–35; 1 Kgs. 8:11). At the same time, the redeemed are described as capable of being filled with the knowledge of God’s will (Col. 1:9; cf. Eph. 1:17; 3:18–19a; 5:15, 17), and with the fruit that springs from righteousness (Phil. 1:11; cp. Gal. 5:22–23; Eph. 5:9). So when the members of the Godhead pervade the lives of the saved, the content is God and the quality of life He generates. The fruit is not only outward as shown in speaking to one another, singing together, giving thanks, and submitting to one another (Eph. 5:19–21), but first within.

The Concepts

To be “filled” (Gr. pleroo) seems to have the same connotations the word reflects in other passages. When Mary put precious perfume on Jesus’ feet, the entire house was “filled” with the fragrance (John 12:3). Obviously the fragrance was conspicuous in the atmosphere, permeating, defining, and controlling it. To be “filled” with the knowledge of God’s will (Col. 1:9) is to be characterized by it, being effectively in the grip of its vital, mastering influence. To be “filled” with the fruit that is in the sphere of righteousness (Eph. 5:9) and has its source in righteousness from God (Phil. 1:11) is to be characterized by the kind of fruit the prayer in Colossians 1:9–12 mentions. This is love, alert discernment that approves values that are excellent, and a life pure and blameless. It is appropriate that being “filled” means being gripped by the dominating influence of, controlled, conspicuous in properties that are true of whatever “fills.”

Where the word appears in Acts, it has such ideas. In Acts 2:4, the Spirit filled the human participants at Pentecost. It made them conspicuous with power He gave to speak in tongues praising God. In 4:8, Peter, when “filled” with or by the Spirit, was empowered and controlled to speak what God wanted. Later, 4:31 shows that believers while praying together were “filled,” infused by great power to speak God’s Word with boldness to witness, to be unified, and show compassion in helping others. In 13:52, the disciples were “filled” with joy and the Holy Spirit, the verb emphasizing the continuous, pervasive ongoing of this. They were characterized by joy and the Spirit, evidently conspicuous in manifesting good cheer and the Spirit’s presence in other ways as well.

A meaning of this nature for “filled” in Ephesians 5:18 fits well the contrast between influences, that of wine and that of the Spirit. Paul commands not to be drunk with wine, “for that is dissipation,” or “waste.” The word asotia literally refers to what is of a “non-saving” nature, of sheer loss, of no benefit at all. This explanation of drunkenness shows what characterizes it. A person out of control staggers in pathetic recklessness, speaks in a slur that makes no sense, explodes in a blind rage, or sprawls in filth in a gutter. He does foolish things that characterize what the element controlling him crazes him to do, and he is not in control of himself.

Lives “filled” with the Spirit are in sharp contrast. Paul marks the contrast out by his negative prohibition in the first part of verse 18, then the strong contrastive particle “but,” and finally the positive command. In sharp distinction to the drunken life which shows the hurtful quality that is the characteristic of a life under this control, the opposite life of being filled with the Spirit shows real self-control. And that is a fruit of the Spirit (Gal. 5:23). When the Spirit fills, the character descriptions are things that are godly, exercised under the right control. Believers are in Spirit-governed possession of their lives to live them for the benefits in Chapters 4–5 that lead into verse 18. These are unity, using their varying spiritual abilities to build up others, holiness, love, purity, tasteful words, acts of goodness, righteousness, and truth (5:9), wisdom, alert use of opportunities, or what fulfills God’s will. They also reflect God’s control as their lives show forth the features that follow in 5:19–21 and in the verses after these (5:22–6:20).

In terms of input already in the letter, the Spirit strengthens (3:16), the Christ-life is conspicuous (3:17–18; cf. Gal. 2:20), and the lives are devoted to works that are good, which God prepared for believers (2:10; 5:9; 6:8), in a walk that reflects that they are new persons (4:24). The Spirit actively controls, leads, and produces qualities of His wisdom, values, and priorities, as listed among “the fruit of the Spirit” (Gal. 5:16–23, 25; cf. Eph. 5:9; Phil. 1:11; Col. 1:10).

The Characteristics

The lives of the Spirit’s fullness at the end of Eph. 5:18 have their flow right on into the Spirit-wrought descriptions immediately in verses 19–21 and the rest of the letter. Five participles that carry on the force of the command “be filled” are strung out in these closest three verses, defining elements that coordinate in lives that are filled. These five are all in the present tense, depicting the ongoing pattern of Christian experience. And they are fruit (v. 9) in distinction to folly (17a) and “dissipation” (18a) that are tragically true, for example, in the drunken life. They show as do so many other clues in 4:1–5:17 what human lives under God’s control can look like. And so they are defining examples of what is conspicuous in and profiles people the Spirit fills. Here are the five in Paul’s unbroken thought that extends the sentence of verse 18 at least through verse 21.

Speaking. One of the main things a drunken person does is seek to communicate, though in a hazy, discordant, ugly manner, and often a boisterous abuse of others. The Spirit-filled life has its expression in speaking also, but in beautiful rapport with others. Paul’s focus which was on prayer to God in 5:4 has not yet returned to it (until v. 20), rather, he means speaking to fellow saints. The material that supplies relevant things to share is in three examples.

First, the Spirit-filled interaction is in psalms, which are rich with engaging themes that believers can share to build up others’ lives (cf. Acts 20:32). This is crucial as the saved grow (Eph. 2:21; 4:13–16), and all contribute benefits of their differing gifts and encouragements to help others mature (4:16). It would leave room for gifted leaders to “equip” the rest in knowledge through ministering the Word (4:11–12). How natural they can find it to go from psalms to Christ or other, even later revealed truth that correlates with or even carries these further (Matt. 13:52; Eph. 3:5). Jesus pointed from psalms and other parts of the Old Testament to fulfillment in Himself (Luke 24:44–46).

Second, the Spirit-filled speaking is in hymns, possibly as in early Christian songs laden with significance relating to God’s plan in Christ, the eternal plan in 1:9–10 and 3:11. Among these might be examples such as the Magnificat of Mary (Luke 1; cf. possibly Phil. 2:5–11; 1 Tim. 3:16). Third, the speaking in sharing mutually with one another can be flavored with spiritual songs. These can bless by themes that celebrate the Father, Christ, salvation, privileges in witness, and other aspects of a godly, new life.

Since the many psalms of Scripture had been suited to music in the temple for centuries with various instruments (Ps. 150), singing would be quite natural for early Christians meditating on God’s Word as it is relevant to their own times. They can, as Colossians 3:16f. says, be letting the Word of Christ “dwell richly” in them.

Singing and making melody. Paul moves quite spontaneously from speaking to singing, as “speaking the truth in love” (4:15) finds it natural to pass on uplifting things of God in various forms of expression. Actual singing is the idea, and this “with your heart” in a melody of fervor and sincerity and “to the Lord” as the object to whom a believer devotes the worship. Others, hearing and joining in, can be deeply moved as well. Verse 20 appears to define the Lord when it refers to directing the thanks “in the name of our Lord Jesus Christ to God, even the Father. . . .” The same object of worship appears in Colossians 1:12. This in no necessary way rules out gratitude expressed to Christ or to the Spirit even if the stream is pointed finally to the Father.

The Godhead appears here as the Spirit enables God’s people to voice thanks to the Father in the name of Christ. Paul frequently has the three persons of the Trinity in view in the letter (1:3–14, 17; 2:18; 3:5–8, 14–16; 4:4–6, 30–32, etc.). Prayer is related to the Spirit in His giving wisdom (1:17), access to God (2:18; 6:18), His imparting strength (3:16–17; 5:18), and in expressing thanks (5:20).

Giving thanks. Gratitude as an outflow when the Spirit fills is explained in several details here. The timing for appreciation is “always,” as prayer about everything in life is to be with thanksgiving in Philippians 4:6 and 1 Thessalonians 5:17. Its subject matter is “for all things.” In this, the word “for” is a very specific word (huper) which expressly means “for” or “in regard to.” It is misleading to say, as Christians often repeat the slogan, “we can give thanks in all things [1 Thess. 5:17], but not for all things.” That fares well as far as 1 Thessalonians 5:17 goes, but in Ephesians 5:20 it appears best to qualify it. Keeping alert in prayer as in Ephesians 6:18 and Colossians 4:2 calls, among other things, for giving close attention to what God says about the prayer. God arranges all things together for good (Rom. 8:28), and whatever He permits in the lives of His people is according to His overarching wisdom and purpose. Even in the seemingly worst things that happen to them, the saints can thank God by faith for whatever aspects relating to these He can mean for our good. This is in realizing that in facets and ways we do not see He can work some benefit, even if in the mysterious movements of His providence, so that His good will triumph over the bad and the ugly. We would not thank Him directly for a man being knifed or a woman being raped, yet can thank Him for certain aspects. Gratitude is apropos for His kindness when a life is preserved despite the knifing or the rape, that the victim was not the one who did the evil, or that opportunity comes to help the one suffering look to God and His blessing now as well as for eternal safety, and so on.

As to the channel of the thanks, it is as Jesus instructed in His last discourse with His own (John 14:13–14). It is in His name, centering on what is according to His glory, honor, will, and power. Paul uses His full description here. He is “Lord,” the sovereign under whom God intends to head up all things (1:10). He is “Jesus,” the greater Joshua, the “deliverer, Savior” who shall save His people from their sins (Matt. 1:21). And He is “Christ,” the Anointed One of the Father’s choosing, the Messiah destined to reign (Ps. 2:6–8; Dan. 9:25f.; 7:13–14).

The recipient of the thanks is “God, even the Father.” Paul had not said this in the giving of thanks in 5:4. Spirit-filled believers have many details that this letter in itself mentions that can be motivations to offer thanks to the Father. He is the Blessed One Himself, fountain of all blessing (1:3), He has blessed the redeemed with all spiritual blessings (1:3), such as choosing and marking out their destiny in advance. He has all glory and gives the Spirit who is the source and agent of wisdom and revelation (1:17; cf. 1 Cor. 2:6–16), He raised, seated, subjected all things to Christ, and gave Him headship over all things related to the church (1:20–23). He raised those who believed out from the spiritually dead and seated them in the heavens with the risen Christ (2:1–7). He prepared good works ahead of time for believers to walk in (2:10; 5:9; 6:8).

Thanks is due God in that every family in creation derives its name, its meaning, from His creative work (3:15). He is the one God and Father of all believers (4:6). The thanksgiving in prayer itself is not only to the Father, but for the access into His throne-room presence He has given (2:18; cf. 3:12). The examples that can elicit prayer can go on and on, prompted by every verse of such a letter.

Subjection. The fifth word that carries on the tone of the command in verse 18 to be filled refers to continuing respectful deference of believers to one another. This is “in the sphere of the fear of [respect for] Christ.” Paul supplements this by his counsel elsewhere that each humbly count others more important than himself (Phil. 2:3). This is strategic in relation to all the other four words that describe accompaniments of Spirit-filled lives. It takes self-denying humility, often, to speak to other believers in a sharing way and to be warmly receptive to the blessing they can share from God. This is true whether the imparting involves truths of His Word or any other kind of God-pleasing input (cf. Eph. 5:10). Subjection is vital to help believers have harmony in singing and making melody. With it, worship can flow unhindered from a spirit free in God, but without it a spiritual roadblock clogs one’s own worship to Him and participation together with others in adoring Him. Thanks can die the death before it leaves the heart or freeze on the lips in icy formality when one does not have a servant humility that yields to others.

The fruit of the Spirit’s filling actually continues on in 5:22 and verses after it. Subjection between all believers in general (v. 21) prepares smoothly for a focus in a particular kind of case. This is in subjection of wives to their own husbands (v. 22). And then the subjection of wives is joined by love their husbands are to show them 25. 29. 33), love itself a fruit of the Spirit (Gal. 5:22), Christlike (Eph. 5:2), and frequent in the letter (1:15; 2:4; 3:17–19a; 4:2, 15–16; 5:2). As the context moves on, the Spirit’s filling can have its wholesome influence in relations of parent and child as well as boss and worker (6:1–9). Then Paul puts a strong emphasis on what is, in effect, the Spirit-filled life in His power present in terms of armor sufficient for all the life. And from the prayer in thanksgiving (5:20) we go to prayer again urged for all times (6:18).

In that latest verse, prayer that is part of the Spirit’s filling influence is prayer “in the Spirit.” It is one key way to be using time’s opportunities as pleases God (5:16), since for Paul prayer is to be “in everything” (Phil. 4:6).

Principles of prayer rise up to stream like banners here. First, deal resolutely with anything, like wine, that can wreak a wasteful effect, and seek the Spirit’s control as the key to prayer. In this case the example is going before God with thanks. Second, be alert to cultivate a right relation to the Spirit at all times since His filling is vital to thanksgiving in any situation. Third, since a Spirit-filled life is a life of wisdom as in the context (cf. Eph. 5:15; 1:17), steep the life in God’s wisdom from Scripture (Col. 1:9; 3:16f.). Proverbs is one prime book of examples (cf. 2:1–5; 3:5–6), but all of the Word is “able to build you up” (Acts 20:32; 2 Tim. 3:16–17).

Fourth, having a right prayer life, as in Ephesians 5, rich in thanks, is having a life that walks as Paul is describing. It is right with God (Eph. 5:9). So be alert to living with others in unity, sharing gifts that edify, showing holiness, love, wholesome words, purity, light, and wisdom. A life of prayer, controlled by the Spirit, can never be a reality in a walk that reaches to God with one hand but keeps a tight clutch on sin with the other. If it is worth the decision, and it is, then go for this with all the heart, for the way of obeying what God says is the way of effective prayer (John 15:7; 1 John 5:14–16).

Fifth, getting along well with other believers in true fellowship is a matter of priority for those whose lives will count big-time in giving thanks. Such spiritual things go together in one Spirit-filled life. Sixth, we do not have to yield to parroting “cop-outs” that false slogans teach us for prayer, but can give God thanks in some valid facets related to, or “for” all things. Even if we cannot grasp any possible good that God might work, we can give God credit that He is able, and will have the last word. Only God who allows things to happen understands the entire picture, and He will finally deal with all aspects in His righteous way, which is best. If we do not have wisdom in a trial, we can ask God in prayer to give us wise guidance. And He gives generously as He wills (James 1:2–6).

Seventh, the person who longs to pray aright to God as in giving thanks across the whole sweep of life will glorify God by showing a sterling respect for others in God’s family. This is “in the fear of Christ,” directed to Him, not just a respect but something stronger, a deep reverence, esteem, and sensitivity that prompts a person to obey. One is so compelled by His glory that he offers up to Him the honor due Him (cf. Andrew Lincoln’s commentary on Ephesians, p. 366). The high place in which the rightly praying person esteems Christ comes to be reflected in the Christ-like treatment he or she gives to another who is in Christ.

Eighth, the Spirit’s filling, seen in Ephesians 5:18, which is relevant always for all things (v. 20) surely can impact us to display in marriage the love and subjection that also are His fruit. A couple who live obediently in the practicality of being heirs together in God’s grace for life can prosper in unhindered prayer (1 Pet. 3:7; cf. 1 Cor. 7:5).

Ephesians 6:18–20

Praying in the Battle

Paul comes to his last phase in emphasizing the Christians’ walk (Eph. 4–6) that is an appropriate reflection of their wealth (1–3). His review of this one composite life, or walk, has spotlighted its unity (4:1–16), holiness (4:17–32), love (5:1–7), light (5:8–14), wisdom (5:15–17) and being filled with the Spirit with its impact on strategic relationships (5:18–6:9). Now, without the word “walk” but having established this soundly as his pattern by 5:15, he adds another description of the same life. It is, as well, a walk in spiritual warfare, for it is urgent to stand fast for God against enemies (6:10–17), and prayer has a vital, saturating role in waging this campaign (6:18–20).

To claim that prayer is crucial in warfare is to say that it is strategic in the whole of the Christian description in Chapters 4–6. Warfare is a final picture portraying the same “walk,” and the necessity of God’s power to fulfill it. The inseparable fusion prayer ought to have with warfare will be shown later at verse 18. At the moment, the ties between warfare and things vital for walking as saints are obvious. Details here match those earlier. Paul comes into the warfare passage having focused on key facets he now repeats. Some examples are the critical need for power (1:19; 3:16), the threat the devil poses (4:27), the peril of darkness (4:18; 5:11), the importance of fruit that is in the sphere of righteousness and truth (5:9; 4:15), the impact of peace (2:14–16; 4:3), the indispensable attitude of faith (1:13; 2:8; 3:12, 17), and the tainted atmosphere of the “evil day,” an overall portrayal of the earlier segments of this in “the days are evil” (5:16). The connections go on to salvation (2:8–9), the Spirit’s strategic relationship to the Word (1:17; 3:5), praying always, in Paul’s example (1:16) and his exhortation (5:20), praying in the Spirit (2:18), praying for others, as Paul does in Chapters 1 and 3, and watching alertly (5:16).

Paul mentions the word “walk” once in regard to lives when unsaved (2:2) and after this six times in reference to the new conduct of the saved. The six begin in the plan God has prepared for His own (2:10), and a pattern of five other occurrences from 4:1 forward develops the theme in successive steps (cf. it also in 4:17; 5:2, 8, 15).

Christian warfare and how the imagery of it flows into prayer that is to permeate it becomes evident in three emphases.

The Power for It

Power for those God has chosen, purchased, and sealed to live consistently with their riches has already been in Paul’s focus. It has been urgent in his prayers (1:19–23; 3:16), in his confidence in what God is able to do (3:20), and implicit in his command to be filled with the Spirit (5:18).

What he has put in prominence he now thinks so crucial that he urges it as the secret that makes everything work. And prayer will loom a few verses later as the channel for drawing on such a reservoir of power. He emphasizes the sheer necessity of living by spiritual prowess God supplies. He shows the importance in several ways.

Paul commands saints to “be strong in the Lord,” in the sphere of His resources, and not turn to any kind of fancied advantages Christian soldiers might see in other sources of strength. Only in God will they find the appropriate ability; without His enabling they will go down in defeat. He says more. This adequacy in the sphere of the Lord is in the strength that His might furnishes; this is what the Christian life will take. Paul the exhorter here has already been the intercessor seeking God’s help to strengthen them. He has described the power as that which did the four incredible things for God’s Son and even put believers in the heavens in Him (1:19–2:7). Paul has viewed the power in terms of being strengthened with might by the Spirit within (3:16).

Still, the Lord’s writer is not done. He even portrays the power in the imagery of the “full armor of God” that Christians must “put on.” The picture is natural to the Roman soldiers donning their armor in the Ephesians’ day. Paul also could very aptly draw it from the Old Testament imagery of his Jewish background. For there he could see pictures of the Lord Himself in His armor winning the battle (Isa. 59:16–17). There, key emphases Paul invests in his armor description are true of the Messiah, such as His providing salvation, righteousness upholding Him, having on righteousness as a breastplate, wearing a helmet of salvation, and so on. The armor the Lord wears in victory as He commands His troops is armor He shares with them.

Even a second time Paul urges putting on this “full armor of God” (v. 13), and then he repeats this in effect in naming six parts of the armor (14–17). To add still more to how critical it is to wear this armor, the apostle views it from the believers’ standpoint, “for the purpose that you might be able to stand firm against the schemes of the devil” (11). And he repeats the essence of this, “for the purpose that you might be able to resist in the evil day . . . and stand firm” (13). A third time he registers this, “you will be able to extinguish all the flaming missiles of the evil one” (16).

The urgency of living by God’s power, pictured as His armor, is obvious in yet a further way. Paul mentions at least five descriptions of the enemy Christians must have such power to defeat— “the devil” and even his tactical designs, stratagems, or schemes (11), demons that march under the black banner of this prince of darkness, so much more deadly than human foes of flesh and blood (12), the “evil day” tainted with the luring spice of sin (13), and the darts or arrows tipped with pitch to set afire and destroy (16).

These pose a formidable force that only God’s power can overcome. Paul does not even mention the many enemies Christians tolerate within themselves, which lay them open to being wounded and falling in battle. How deadening is neglect of God’s wisdom in His Word, His will (5:15, 17)! How hurtful it is to be absorbed only in their own busy lives and not also to witness to the unsaved or use their gifts for service to build up the saved (4:16)! How masterful some become in hoisting the flag of surrender by half-hearted and sickly effort at prayer instead of being fervent, vigilantly alert and steadfast (6:18)!

The aroused call to “be strong in the Lord” so as to be able prepares for descriptions of the armor. In turn, the armor constitutes the power that the soldiers apply, that is, “put on,” or “take up.”

The Portrayal of the Power

Six parts of armor come into Paul’s depiction. Prayer, although extremely vital as will be shown at verse 18, is not a part of the “armor” per se. It, rather, is to be a permeation invested in regard to every facet and time of Christian living (Eph. 5:20; 6:18; Phil. 4:6).

Every part of the armor is what Christ is and provides to believers. In Paul’s conception, Christ is the Christian’s life (Col. 3:4), “to live is Christ” (Phil. 1:21), “Christ lives in me” (Gal. 2:20), and Christ can be “magnified” in him (Phil. 1:20). He is the one Paul prays will “be at home” in the saints (3:16), the One he counsels they “put on” to be victors over sin (Rom. 13:14). So Christ is finally all of the six portrayals of armor. He is the truth (John 14:6), righteousness both imputed or imparted (1 Cor. 1:30), peace which He “is,” “established,” and “preached” (Eph. 2:14–17), the perfect example of faith in God and the grace giver of it through His Word (2:8; Rom. 10:17), wearer of the helmet that consists of salvation and Savior to those who believe (Isa. 59:16; Matt. 1:21), and the very Word of God which the Spirit wields as His sword, making timely use of any aspect in it (John 1:1; 1 John 1:1; cf. 2 Cor. 13:3).

Here are the portrayals.

The belt of truth. As a soldier’s belt held his armor intact and gave him freedom from any self-imposed hindrance to his movement, he was freed up to be agile, quick, and able to defend as well as thrust the battle forward against the foe. Believers likewise find that truth of God’s Word helps them stand against the enemies (Ps. 17:4; 37:31; 119:9–11). It also supplies them with resource to have stability rather than giving ground and to move ahead ministering to other believers (Eph. 4:14–15).

To be prepared to “stand” successfully, believers first must have girded their loins, so to speak, with truth. A firm decision and commitment sets the attitude by which they go on to make the stand. The same kind of statement comes with the breastplate and the sandals for the feet.

The breastplate of righteousness. Engaged against such enemies in the thick of battle, Christians need a protective covering that consists of this adequate material, “righteousness.” On the one hand it is vital to be conscious and sure of imputed righteousness when the enemy can insinuate reasons that tempt by raising doubts about the standing in Christ. So that factor is quite relevant to go full force in battle, without a faltering step or giving way to the foe. On the other hand, it also is of great consequence to be poised through confidence in practical righteousness, being sure of carrying out the will of the one who leads the troops. Paul shows the distinction between the two yet insists they not be separated in Romans 1–5 (justification) and 6–8 (sanctification). Both involve righteousness so necessary for the sure step and the all-out warfare Christians must wage.

Both practical truth and righteousness are fruit God idealizes in the “new person” of the redeemed (Eph. 4:24), so they are to “speak truth” (v. 25). Jesus had used the analogy that He is the vine, believers branches for bearing His fruit (John 15:1–17). Paul prays that believers at Philippi will be filled with “the fruit of righteousness which is through means of Jesus Christ” (Phil. 1:11). Later in 4:17 he wants fruit to abound to their account before God, who will be glorified by it now and give reward for it in eternity (cf. 1 Cor. 3:8, 13–15; 4:5; Eph. 6:8).

The preparation of the gospel of peace. In the gospel recipients agree with God’s truth and take their stand against what is false. They also “believe to righteousness” (Rom. 10:10) and live inculcating it. The same gospel brings them peace with God (Rom. 5:1), amity in place of enmity, and also a practical peace with God (Eph. 4:3; Phil. 4:7). Christ, the center of that gospel, is the believers’ peace, He established peace for believing Jews and Gentiles, and He preached peace through the lips of His servants (Eph. 2:14–17; cf. 2 Cor. 5:15–21; 13:3). His people are to show His likeness, for example as peacemakers (Matt. 5:9), and display peace in a calm composure that rests in God’s sufficiency over circumstances (Phil. 4:7). Christian soldiers need to be wary of the devil’s schemes and arrows, for instance his trick to gain advantage over them (Eph. 4:27), disturbing their peace by stirring discord in their hearts or between believers.

The “preparation” for the feet may picture a secure footing (Ps. 18:36). This gives stability (Ps. 18:33; 37:31; Hab. 3:19). However, Paul’s specific term nowhere means “firm footing.” It refers to readiness, preparedness, or preparation (LXX Ps. 9:17; Wis. 13:12; Josephus, Antiq., 10:1:2). Made steady by a restful poise that God imparts, God’s soldiers have the “preparation” or ability to stand with integrity true to the gospel.

The shield of faith. Faith is the instrument by which the unsaved enter into salvation, as in Paul’s words “through faith” (Eph. 2:8). The saved are to go on walking by faith (cf. 2 Cor. 5:7). Although the apostle does not in Ephesians 6 include “love” as a portrayal of armor as he does in 1 Thessalonians 5:8, what he says is in harmony with his words that “faith works through love” (Gal. 5:6). He sees love and faith as going together (Eph. 6:23). And in winning the warfare, he would agree with John that faith is the victory that overcomes the world (1 John 5:4–5). He also concurs with Peter (1 Pet. 5:8) that steadfast resistance to the devil is by faith.

Faith is a spiritual shield. For it defensively wards off fire-tipped arrows and damaging attacks that the devil’s emissaries, demons of 6:12, and humans (cf. John 8:44; Phil. 1:28) shoot at Christian soldiers. “Arrows” of many sorts are aimed at God’s people, to wound by disunity (Eph. 4:2–3), unholy anger in thought, words or acts (4:25ff.), and sexually dirty thoughts, words, or acts (5:3–7). Still other “arrows” are the enticement to indulge in drunkenness (5:18a), and attitudes that disturb communication, joy, thanksgiving and submission (5:19–21), even husbands’ unloving gestures to their wives instead of a Christ-like love (5:25, 28, 33.).

Faith is paramount in the battle Christians face, then. Resoluteness to resist the attacks is vital. God offers the same weaponry to leaders of 4:11 that he gives to others they equip in 4:12. It is interesting that in Ephesians most references to faith focus attention on positive advances, so faith is not merely a defensive necessity but strategic in warfare for offensively surging ahead even when facing enemies. When one meditates on heroes of faith in Hebrew 11 it becomes clear that faith often goes forward to conquer new ground in God’s cause.

The helmet of salvation. Salvation is certainly protective in what it is, the illimitable wealth of 1:3. But Paul may intend the helmet to picture protection that salvation supplies (cf. Ps. 140:7). In either sense salvation is protective. The word salvation means “deliverance.” God saves in the past sense, acquitting the redeemed of the penalty sin would exact, eternal death (cf. Rom. 6:23). He also supplies deliverance from sin’s grip in present (Rom. 7:14–25; 8:1–39). And He promises prospective deliverance, ultimate total victory over sin and freedom from its very presence (Rom. 8:30; Phil. 3:21; 1 John 3:2).

The basic idea here concentrates on the present deliverance while the battle still rages.

The word of the Spirit, God’s Word. This message with its gospel is in a very natural sense the Spirit’s sword. He gave it in the process of inspiring Scripture. He uses it to penetrate hearts with conviction about sin, righteousness, and judgment (John 16:8–11). He ministers the Word in giving those who properly receive it new birth (John 3:3–7). He employs the Word in nourishing believers to grow, as in producing the fruit of the Spirit (Gal. 5:22–23; Eph. 4:3; 5:9, 18b–20).

The Prayer of It

Prayer is not a seventh description of armor. It is the saturating element to be crucially at work in every aspect of the armor, to all effective spiritual warfare, and to the whole Christian life. Several considerations show that prayer is not a new section after the armor but strategic to all parts of the whole life God’s warriors live.

First, verse 17 flows on, not yet completed, and verse 18 continues the current of thought as it begins with the words “through means of all prayer and petition praying. . . .” Since the exhortation is to be strong in God (10–13) and the six portrayals of armor define aspects in which to live in the reality of this power (14–17), all of this is to be “through means of all prayer.” Second, a very natural tie occurs in describing God’s Word as “the sword of the Spirit,” the weapon that the Spirit wields in helping believers, then immediately referring to “praying in the Spirit.” The Spirit in relation to the Word and the Spirit in relation to prayer are verified in several passages. Lives that are Spirit-filled result in Spirit-led prayer of giving God thanks at all times (Eph. 5:18–20). And the Spirit-filled life of Ephesians 5 issues in the same mentioned blessings as the Word-filled life in Colossians 3:16. The same writer, Paul, describes these fruits in both passages.

Third, power and prayer form a natural fusion after the letter has associated power with prayer (1:19; 3:16). Fourth, power and the Spirit also belong together in Ephesians 6 as they do earlier (3:16). Being made “able” in 6:11 easily reminds the reader of being made able as an answer to prayer (3:18). Fifth, one can find the close association of the Word of God (v. 17) and prayer (v. 18) quite natural in view of these being bound together often as in the Psalms (119), Jesus (John 15:7), and elsewhere in Paul (Eph. 1:17–18; 5:19–20; Col. 1:9).

Seventh, the words “in every season” (6:18) show that prayer would be of full-time relevance to spiritual soldiers who are to wear their armor and make their stand all the time. Similarly Paul says to deal “in everything by prayer” (Phil. 4:6) and to “pray without ceasing” (1 Thess. 5:17). Eighth, prayer being “in the Spirit” (Eph. 6:18) fits very well with the believers’ access in Him (2:18), which would be vital for all aspects of the Christian life in their warfare all the time.

Ninth, prayer fits with a Christian soldier’s fight all the while just as, in another figure, God’s people are His spiritual temple, a dwelling of God (2:22). God’s temple was a “house of prayer” both in Old Testament times (Isa. 56:7) and Jesus’ ministry (Matt. 21:13). Now God dwells in the redeemed, who are an abode characterized by access and prayer. Tenth, it is quite natural for soldiers in battle to keep in touch with their leader who gives them power, in this case a close communication with God.

Even a further observation is based on this very letter. It speaks in prayer of power unleashed, and relates power as set into operation, among other things, by prayer in asking (3:20). And a final clue to a close tie is Paul’s example in prayer. In the warfare he himself waged, it is apparent that he prayed much to plead God’s help for these believers (Chaps. 1, 3). Now he issues a bugle summons for them to pray for him as he proclaims the gospel and in this faces obstacles that threaten his speaking boldly (6:18–20). His need of prayer is also in principle the need of the other believers in their own venues of witnessing for their Lord.

What he says of prayer now comes to the forefront.

An initial observation is that the prayer to which Paul calls Christians is marked by the repeated word “all.” He mentions the word four times, yet seems to have five emphases.

Prayer for all situations (“in every prayer”). The idea is: every prayer, whatever its vital forms or aspects, matters. Prayer can go to God in various forms such as blessing, praising, thanking, confessing sins, petitioning, interceding, asking questions, affirming, noting with one’s Commander what he or she is aware of (“I know that You hear Me always,” John 11:42), and pledging one’s intents in oaths.

Prayer for all seasons (“at all times”). The Bible is replete with illustrations of engaging in prayer at every conceivable time. We see people praying in the evening, morning and at noon (Ps. 55:17), seven times a day (Ps. 119:164), midnight (119:62), before the crack of dawn (119:147; Mark 1:35), day and night (Ps. 22:1–5; 1 Thess. 3:10), all night (Luke 6:12), at frequent intervals (Luke 5:16), for three weeks (Dan. 10:2–3), and lasting ten days (Acts 1:3, 13; 2:1). Keeping it up in prayer at all times, providing the prayer be vital, can have a profound bearing on how God’s soldiers use every aspect of the armor.

Prayer all in the Spirit (“at all times in the Spirit”). Paul makes no provision for any prayer (any legitimate one) that is just of ourselves, not in the Spirit. So in the will of God all prayer is to be in the Spirit. This is to be in His will, power, guidance, conviction as to values, vision, and such things.

Prayer in all steadfastness. This Paul conveys by two words. One can be translated “being on the alert.” Its idea is keeping awake, exercising a watchful sensitivity. It is a picture of keen vigil, of sharp guardedness, of being ready for whatever happens. Alertness is essential in prayer so that one can grasp what to pray in timely effectiveness, to pray relevantly to the mark, and not be “dozing at the switch.” The second term Paul utilizes shows that Christians are to keep at their vigil “with all perseverance.” This describes a quality of staunch endurance, literally a “holding fast to.” Early American trail drivers took drastic measures to stay alert and hold fast to their guard of cattle at night. When very weary from long days and nights short on sleep, they resorted to rubbing tobacco juice in their eyes to make them “smart,” to keep them open. They did this in the interest of their boss and the safety of the animals. Will we remain constantly steadfast in prayer for much higher interests? We have a much higher Leader, our Lord, and have at stake the benefit of people whose value is far above that of cattle. The tobacco juice is not advocated; the wide awake prayer is!

Prayer is for all the saints. Believers can in a multitude of collective venues pray for many other saints. And when all are participating, wherever they are, it is possible to pray in some meaningful way for every one of God’s people. Paul has in view all saints in the church to which he is writing. No one believer will necessarily know all of the saints in a given, growing local church, especially larger churches, and certainly not all of the needs and opportunities for Christ’s sake that arise at all times. Even in a local fellowship the numbers may soar far beyond a Christian’s limitations. Paul probably intended a cooperating, corporate coverage, some praying for some, others for different ones, as all believers helped one another (cf. 4:16). And each individual can grow until he or she prays sensitively about all the believers he can be reasonably aware of. These can gain mention before God in making a deliberately caring use of opportunities, and a Spirit-empowered aggressiveness.

Paul also emphasizes his own urgent concern to have others’ intercession (vv. 19–20). Every spiritual leader ought to recruit many to pray, as Paul says, “on my behalf.” Prayer that Paul seeks is for him in his own warfare of using “the sword of the Spirit.” He is aroused to have God-given boldness with clarity in proclaiming the greatest message, the gospel of Christ. He is zealous for prayer not only to have this boldness, but to be crystal clear (Col. 4:2–4), to see a rapid spread of the message of salvation, and to have it glorified (2 Thess. 3:1). He seeks not only to get these items on Christians’ prayer lists, but to gain God’s protection from evil men and their tactics to ruin the warfare (2 Thess. 3:2; cf. Phil. 1:28).

What of principles for prayer in 6:18–20 and its context? First, in prayer we can rise to victory in the fight, or slough off and go down in defeat. Second, prayer needs to be in power with God’s armor on (vv. 10–17) and “in the Spirit” who supplies this power (6:18; cf. 3:16; 5:18). Prayer that is not in touch with God for His power is not prayer talking in God’s language.

Third, talking with God in supernatural uplift is urgent to live the Christian life that 6:14–17 illustrates. And this is in an all-out war against supernatural enemies out to stop believers in their tracks.

Fourth, prayer that wins is prayer intimately in sync with God’s Word and the Spirit who ministers it, who fills so that we can fulfill (6:17–18; cf. 5:18). Fifth, the norm for praying as God wants us to pray is taking it into all expressions, or aspects in which utterances can be made (6:18). Some are much on petition for personal matters, but offer little or no intercession for others, or thanks. Prayer that God wants to inculcate in us is not stuck on ourselves, but ever gets involved in going to bat for others. All believers need to watch to build a healthy, well-rounded balance and blend in parts of prayer.

Sixth, prayer is not to be hit-or-miss or stop-and-surge, but consistently steady at all times. And even with this it can be ever growing. Seventh, it will take focused and diligent endurance to pray, yet the Spirit through whom we have access (cf. 2:18; 6:18) is up to this as He energizes in us (3:16). Eighth, it is wise to take specific, determined steps to be sure we are praying for those who are special voices for God’s message so that the Word will register with life-changing impact (vv. 19–20). Today we can utilize many helps to be aware of needs and hold them up before the Lord. Some examples are: being awake to discern when preachers are struggling and not criticize but pray for them, using missions, prayer emails, praying through church prayer items, following up on church group prayer matters, and so on.

Ephesians 6:21–22

Keeping Others Updated for Prayer

These verses are not specifically on prayer. But they relate closely to prayer. Paul shows that as he does anything in ministry—and a large part of this is praying—he wants other believers to have current information. He sends Tychicus to give an update report “that you also may know about my circumstances” (v. 21). He begins the verse with “But.” The significance is that he wants them to pray for him (18–20), “but” also wants them to be aware so that their praying can be right to the mark. He commends Tychicus as “the beloved brother and faithful minister in the Lord,” whose latest ministry is in making the report to guide the praying. Paul even believes in a full account, as shown by his words “will make everything known to you.”

The apostle seeks not only an update, but a complete one, and also has a third thing in view. It is that his fellow minister, in delivering the information, “may comfort your hearts.” Paul thinks of the encouraging benefit his personalized “missionary bulletin” can have to solace the hearts of the people who live their own lives for the Lord, and pray for him.

Principles pertinent to prayer stand out in bold relief. One is that a believer should take the time to issue progress reports to brief those who intercede for him or her. Today’s means make it possible to do this with greater facility. Another principle is to commend associates in ministry in whatever honest ways we can. A third one is to show an unselfish purpose to bring comfort to others by letting them know prime situations about the life before the Lord and service to fulfill His will. How many Christians need a fire lighted under them to move them to see that they inform others in loving, considerate ways?

Ephesians 6:23–24

Back to Interceding

Pursuing his prayer custom even in ending letters, Paul issues intercessory wishes to God as he finishes here. Four aspects that are keys in spiritual lives are his concern for the Ephesian believers. These, in the verses, are peace, love, faith, and grace. Believers are in view from 1:1 forward, but here particularly in such phrases as “the brethren,” “love with faith” (only believers have the divine love and faith in God), and “those who love our Lord Jesus Christ with a love incorruptible.”

The Facets

Peace is one request in this wish prayer. It is the practical peace, a sense of tranquility or restful poise that is a fruit of the Spirit (Gal. 5:22). The Christians would have such peace in answer to the prayer as a part of their walk (4:1; 5:2, 8, 15), and as a permeating part of this praying about everything themselves (Phil. 4:6–7).

“Brothers” is a generic term. It is not restricted to males, but embraces believers who are females as well as males.

Another facet for which Paul prays is “love,” an affection as well as an action zealous for the benefit that can edify others (cf. 4:16; 5:2). This love is “with faith,” for in Paul’s concept faith should be working through love (Gal. 5:6). The fourth facet in his intercession is “may grace be with” the saints. He is appealing for the magnanimous help God can supply for successful spiritual lives by power, guidance, stimulating conviction to obey, and the moral tone to do good things (Eph. 5:9; 6:8), and all motivation to do what pleases the Lord (5:10).

God deals grace when He first saves (2:8–9), but also later within the lives of those He has saved, as here. Paul desires grace in its latter expressions in this prayer, and seeks that it be “with all who love our Lord Jesus Christ.” His writings show that he believes that the truly saved do love in some genuine capacity (1 Cor. 16:22; Gal. 5:22, cf. verse 21 where those who have no love will not inherit the kingdom).

John agrees in his first epistle (1 John 3:4–10; 4:7–8). Those whom God loves, who do in some measure already genuinely love, can be recipients of ever fresh ministrations of love from God. This is as they can grow in other facets here—peace, faith, and grace (2 Thess. 1:3).

The Fountainhead

The fountain, so to speak, from which prayer can gain the flow of these blessings is “from God the Father and the Lord Jesus Christ.” These members of the Godhead, and also the Spirit, were in view in 1:3–14, 2:18, and 5:18–20. Believers can expect the spiritual facets from the God who chose them for eternal life, purchased them by His own blood, and sealed them to keep them safe in salvation in the earlier verses of Ephesians 1. Christ is peace, as the Father and Spirit are, and even established peace and preached it (2:14–17). He even “gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (5:2). The Father predestined the elect in love (1:4–5).

Paul does not mention the Spirit here, but in other passages shows that He is strategic in ministering these facets as well (cf. 2 Cor. 13:14; Gal. 5:22–23).

Observe principles for prayer as Ephesians closes. First, it is strategic to summon through prayer God’s spiritual graces to help believers grow. But alas, how often believers become absorbed only with supply for temporal, physical needs. They can find they are not committed to intercede alsofor spiritual gains that will help fellow Christians, and be to God’s glory. It is a priority to strike a good balance.

Second, it is uplifting to realize that God is available and rich to answer prayer for facets vital to doing His will. Third, it is spiritually healthy to keep in mind that grace is not just God’s willingness to give the good that we do not deserve. Grace also is His moral tone, His transforming dynamic that can lift His own with sufficiency to be what He wants us to be. It is adequacy, too, to cope with all things in life and do it with an overcoming spirit and action.

Fourth, “love with faith” reminds God’s people that real love of His quality is an outflow of faith. Faith that looks to God can show its nature in countless ways of living pure love. This can occur in the attitude to others with different gifts (4:16), in wholesome words and acts in sexual matters (5:3–7), treatment of one’s wife (5:25–33), or in a wife living it in submission to her husband (5:22–24).

Fifth, Paul is the example here. He calls on others to pray for him (6:19–20), and is himself a believer in action praying for others in the body of Christ (1:15–13; 3:14–21; 6:23–24). This is an exchange we too can make much of: seek to be often in others’ prayers, and be much before God for them in prayers!

Prayer in Philippians

Among Paul’s “Prison Epistles,” Ephesians and Philippians each have about ten separate references to prayer. But Ephesians has six chapters, and Philippians four, and Ephesians is nearly a third longer in verses, having 155 to Philippians’ 104. So Philippians has a slight edge in how often it mentions prayer, although Ephesians with its long sections on this audience with God devotes more actual verses to it (cf. Eph. 1:2–14; 1:15–23; 3:14–21, etc.).

Some of the most delightful things the Bible says about prayer are in Philippians. Paul models praying with joy in every intercessory effort for believers at Philippi (1:4). His joy is related to the faithfulness of God who, having begun a good work in the recipients, will usher it on to completion (1:6). Heart affection for those a person takes before God in concern receives distinct emphasis (1:7, 8). Philippians is the only New Testament epistle that uses, in prayer or in any other way, the phrase “the fruit of righteousness which is through Jesus Christ” (1:11). P. T. O’Brien’s commentary points out Old Testament references to “the fruit of righteousness.”

This epistle, too, is alone among New Testament books in prayer that seeks for God to develop discernment to approve things that are excellent (1:9, 10). Later, a prayer passage in 4:6–7 is fused closely with a list of spiritual things on which believers are to fix their minds (v. 8). The letter is one of two in which Paul esteems intercessory prayer of others as strategic for his being released from prison (1:19; Phile. 22). In the same verse, the epistle is the only biblical book that combines in a verse both prayer and “the provision [supply] of the Spirit of Jesus Christ,” in those words.

Here, as well, is the one New Testament book which expressly shows that absolutely every tongue, of the saved or the unsaved, will ultimately acknowledge Christ’s Lordship (2:11; cf. Isa. 45:23–24). It also is the only Bible book which, in giving a result of prayer, specifies “the peace that surpasses all comprehension” (4:7). This verse alone in Scripture pictures peace as exercising military duty on alert sentry watchfulness, here to “guard your hearts and minds.” It is true that Isa. 26:3 shows that God will “keep him [a believer] in perfect peace, whose mind is stayed on You.”

Even more will be obvious about how prayer relates when the focus turns to the book’s theme.

Introduction

The Author and Date

Paul is almost by complete agreement the writer. This is the claim in 1:1. The writer’s reflections on his joy even in prison fit well with Paul’s incarceration in Rome (1:12–18; cf. Acts 28). Another detail is that a merit-driven life in unsaved days (3:4–6) matches Paul’s experience before he met Christ, as Acts testifies (Chaps. 9, 22, 26). The epistle bears evidence of strong similarity with Paul in other places. Several examples show this: his calling believers his joy and crown (4:1; 1 Thess. 2:19–20); his bidding others to follow his example (4:9; 1 Cor. 11:1); his referring to places of his ministry (4:15–16). And besides evidence in the letter, early church fathers regard the epistle as Paul’s.

A date sometime in A.D. 61–62 is probable. Paul was in Rome as in Acts 28 where, under house arrest, he was guarded by a Roman soldier (28:16; cf. Eph. 6:20). Paul refers to the palace guard (Phil. 1:13) and being in prison (vv. 12, 14, 17).

The Background and Occasion

Early in the fourth century B.C., settlers from the island of Thasos founded Crenides as a base camp from which to mine gold in the Pangean Mountains. Later, Philip of Macedon seized the city and named it Philippi to his own honor. The site was on the main road from Rome to Asia, called the Via Ignatia, or “Ignatian Road.” It was nine miles inland, northwest of the Aegean seaport city, Neapolis. Rome’s mighty arm reached out and conquered Philippi, along with the rest of Macedonia, at the Battle of Pydna in 168 B.C. After 42 B.C., Octavian made the city a military fortress colony, an outpost of Rome, and it became a little Rome away from Rome, having full Roman rights. By Paul’s day, it was a commercial hub at the crossroads of the Roman Empire.

Paul and his associates founded the first church in Europe there in Acts 16 during the apostle’s second missionary trip. He revisited the believers in 20:3–6, probably had been there in 19:21, and expects a further visit (Phil. 1:26; 2:24). Converts while Paul was in the city included Lydia and those of her household, a slave girl, and a jailer and the people of his house, all in Acts 16. Luke stayed on there to do follow-up work when Paul traveled on, since the “we” section that Luke writes in Acts 16 does not resume until Paul returns to Philippi on his third tour (20:5–6).

The apostle’s aims in writing are apparent. First, Epaphroditus, who has delivered the Philippians’ latest gift to Paul, was set to go back to Philippi (2:23) and could carry the letter. Second, the work is a “thank you letter” for the believers’ care of Paul (1:5; 2:25–30; 4:14–19). Third, he briefs them on his prospect of release from prison (1:24–26; 2:24), but his hope to send Timothy, as he has sent Epaphroditus (2:19–30). Fourth, he warns about perils from Judaizers (3:1–3) and from a profligate life-style (3:18–19).

Fifth, he counsels them to foster unity (2:18; 4:2–3). Sixth, high among his purposes is to encourage the Christians by sharing truth. He prays in light of lofty goals for them (1:3–11) and reflects sufficiency in his joy, anchored by God’s ability to work all things out in triumph. He also writes of confidence, love, contentment in what God allows, always with His adequacy, and tenacious fidelity for the sake of the gospel.

The Theme and Outline

Writers often generalize the theme as joy and point to the sixteen times Paul mentions it.

Joy is very important, but the writer interweaves several concepts with it to make one connected thrust. These are rejoicing (1:4; 4:1, 4, 10, etc.), unity in Christ’s values (1:27; 2:2, 14; 3:15–16; 4:1–3); a steadfast stand for the gospel (1:27–30; 3:2–3; 4:1); and growth as Christians (1:9–11, 24–25; 3:7–16). Knitted in one letter, these emphases combine as the theme. It can be stated this way. Paul exhorts the Philippians to rejoice in Christ, as an attitude in which they will stand firmly in the gospel, with unity and growth in all the things of the Christian life.

Outline:

I.   Paul’s Thanksgiving and Intercession (1:1–11)

II.  Paul’s Rejoicing in the Gospel’s Advance (1:12–26)

III. Paul’s Exhortation to Oneness of Mind (1:27–2:18)

IV. Paul’s Sending of Timothy and Epaphroditus (2:19–30)

V.  Righteousness, the False and the True (3:1–21)

VI. The Stability and Unity in Righteousness (4:1–13)

VII. Paul’s Commendation (4:14–20)

VIII. Greetings from Saints in Rome (4:21–23)

Prayer in Philippians contributes seven emphases. These are easy to spot: intercession for grace and peace from the Father and Christ (1:2); thanksgiving for the Christians’ stand, flowing into intercession for their growth (1:3–11); Paul’s confidence in others’ prayers (1:19); the ultimate acknowledgment of every tongue that Christ is Lord (2:11); exhorting prayer about everything (4:6); heaping glory to God the Father (4:20); and again interceding for Christ’s grace on the believers (4:23).

Philippians 1:2–11

Do Not Disturb; Paul is Praying!

Pleading God’s grace and peace comes normally at the outset of Paul’s letters.

Verse 2 is a distinct prayer, yet also is related as part of a larger flow, continuous prayer through verse 11.

As we look in on Paul, he greets the Philippians and right away is in prayer while he writes. The verses offer an excellent example of attitudes as he prays, the petitions he brings up, caring in prayer, and what he seeks for God’s sake. The passage contributes within a larger picture of great New Testament prayer passages, for example, Jesus’ prayer for disciples to use (Matt. 6:9–12; Luke 11:2–4), Jesus’ own prayer (John 17); Jesus’ assurance to Peter that his faith would not fail (Luke 22:31–32), prayer in accord with the Holy Spirit (Rom. 8:26–27), prayer without ceasing (1 Thess. 5:17), prayer in everything (Eph. 6:18–20; Phil. 4:6), prayer for the sick (James 5:13–15), and prayer for wisdom (James 1:5–7). These are only a few of the examples.

The prayer is one of Paul’s sessions before God that Scripture has recorded (cf. Eph. 1, 3; Phil. 1; Col. 1, etc.).

What is on Paul’s heart pours forth in a logical stream through the epistle’s first phase. After an introductory verse, he gives himself to intercession and thanksgiving.

The facets as the prayer goes on are clear.

The Calling for Blessings (2)

Advocacy is an impetus of Paul from the start. His praying heart is aflame with zeal as his intercessory effort beckons grace and peace from the Father and the Lord Jesus Christ.

Grace as a transformer. The passion for saints of verse 1 to receive more grace (2; cf. 4:23) is strategic if they are to rise to challenges of life throughout the letter. A sampling of matters in the epistle displays their need. God’s answer, supplying the grace Paul seeks for these, will be a means of the Lord’s carrying through His good work in them, in their salvation and their living of a holy life (1:6). They as partakers of grace with Paul (7) must have its dynamic to assert right attitudes toward his imprisonment, and in the defense and confirmation of the gospel. Grace is vital for growing still more in love and knowledge (9), for discernment about which values to pursue, and to live a blameless testimony (10).

But the examples keep coming.

Grace will be a key in seeing God work His advance, even in the seemingly improbable roadblock of Paul being in confinement (13). Then they can rejoice as Paul does and not count the Christian cause as slipping back in defeat (18). Grace is relevant for their heart-boosting optimism that their prayers serve a significant role, linked as they are in verse 19 with the supply the Spirit is and can give in answers to them. Grace energizing in them can sharpen their vision to expect and hope, just as Paul models, that Christ shall be exalted always. Grace can tone them to look for this in Paul and even in themselves as they learn from his example (20–21; 4:9–11).

Indeed, grace is strategic when God’s people receive it in answers to prayer. It transforms them to conduct their lives in a style worthy of the gospel, by a stand that is firm and true and in cooperation with other believers (27). Grace also is pertinent to help them exercise an alert watch to “beware” of things that can sabotage them (3:2). It can enliven them to worship in the Spirit and glory in Christ (3:3). It is indispensable to lift them in a victor’s spirit of pressing on toward the goal, the finish line of the Christian race, to receive the prize God will bestow. That is in the ultimate blessing of the heavenly estate to which Christ has called them (3:14). Further, grace is urgent to nerve them to be humbly receptive in good discipleship and make changes sensitively to what God reveals, to spark their growth (3:15). And grace can touch them with its energizing vigor so as not to be rattled about anything, but to pray about everything (4:6) and focus their thought life on values that God prizes (4:8).

Peace as a tranquilizer. This factor, as well, is a very strategic benefit for an intercessor to seek for others. In all the details just mentioned, in which grace is sufficient, peace will distill the complimentary serenity. As with grace, the epistle itself is stocked with occasions to realize a composure in practical peace. Believers can display a calm that is a bracing rest in resources that are adequate. God’s answers to Paul’s praying can become vivid, in peace about making the right value choices (1:10), peace that God is at work to further the gospel cause (12–18), peace to cope with enemies who otherwise can set off frightening alarms (28), and peace in every matter deposited to God for His solution (4:6–7).

So Paul is right on target. He prays for things that are apropos.

Principles for prayer can impact us with compelling clout here. First, this habit Paul shows in seeking grace and peace for Christians can be ours too. Our intercession can get involved in assists for spiritual victories in life, yet not forget the help Christians need to face up to temporal problems. In fact, we need not become fixated, as some do, almost entirely on help with physical matters, as important as these are in the very fabric of existence. We can take care of these, but also go beyond just “bail-outs” from times of heat to plead for the benefits of spiritual triumph, which are the greater assets for time and eternity. Then, as in James 1:2–4, we will not become preoccupied just with problems that try us, but will realize the spiritual lessons that God wants to shape human life. Some of these are endurance, maturity, all-out wholeness for His sake, and spiritually lacking nothing in the doing of His will.

A second principle looms. Believers need, in prayer and in all details, to think about how the things God can give relate and help us have balance. With grace that resolves the problem of inadequacy, He provides peace that is an antidote for our issues of anxiety (cf. Luke 18:1; 1 Pet. 5:7). People can pray more effectively when they realize how things fit within God’s Word, thus staying closer to the mark, not virtually wandering in a disoriented fog.

Third, saints can see as quickly as the very next verse (Phil. 1:3) how closely Paul’s praying in gratitude relates with his previous aspect of prayer, intercession. Pleading to gain God’s help to other believers as in verse 2 can prompt appreciation for what God has already done with them. Believers sometimes resent others for flaws they pick out or imagine they see, and we all are imperfect, not finished products yet. But intercessory labor that appeals for blessing can be a catalyst God uses to sweeten the thoughts. It is an enriching thing to think in accord with God when He is at work responding to prayers for His own beloved people.

The Constancy of Thanks (3)

Here is a positive outlook based on a healthy uplook. Thanksgiving is a fragrance in Paul’s prayers for these saints, and gratitude even rises to a fullness in his talking with God.

First, thanks is a fragrance. “I thank my God . . .” is in the present tense, testifying to an ongoing habit that characterizes Paul’s prayer. Thankfulness is a conspicuous element, a sweet scent that lingers, a flavoring that stands out. It is easier to pray for people when gratitude is a prominent seasoning, in contrast to grumbling, fault-finding, or resenting.

Such an expression is pleasing to God, for it views life from an uplifted, divine perspective, rather than the quagmire of the merely human.

Credit God for who He is, what He has given, what He has done in those who, though not nearly what He yet can make them, are different from what they once were. Thinking of them from a caring vantage point helps Paul dwell on the positive and not be soured by the negative.

Second, thanks is a fullness. It can expand into this, as it had for Paul. He was open to his opportunities in prayer. His mind-set was, as he counsels others in 4:6, “in everything by prayer, with thanksgiving. . . .” Observe what he shares. He prays for others, not merely on rare occasions when they come to mind, but “in all my remembrance of you. . . .” He must have been deliberate and watchful to do this. He will say more to supplement it in his next phase of thought. But for the moment, “every remembrance” suggests a kind of fullness in regularity about voicing their needs before the heavenly throne.

The Cheer in Confidence (4–6)

Paul enlarges on his giving of thanks in “every” recall by saying that he is “always” offering prayer “with joy.” He articulates this in a still stronger way by adding that this is “in every prayer for you all. . . .” Not only is he thanking God (3), but joy and good cheer springing from confidence in Christ’s adequacy feed an upbeat attitude in his prayers.

The thankfulness charged with joy is “for you all.” Paul does not single out some saints in any intimation of picking favorites, but prays in a good spirit for all. He does not clarify whether his prayer for them all means making each distinct individual’s peculiar needs an object of specific prayer quests. Jesus did this for all the disciples and emphasizing Peter in particular (Luke 22:31–32), and Paul in some degree would probably be on to this as well. Even if he thanked God for “all” in one comprehensive sweep, he could also utter common but quite specific matters pertinent to every saint at Philippi.

Such thanks with joy goes to God with appreciation for past, present, and future.

In verse 5, Paul is grateful for the believers’ “fellowship” in coparticipation with him in the gospel. This is from the first day when they were saved right up until the present moment as he writes. To God be the glory. Then in verse 6, the perspective surges forward to what God is able yet to do in perfecting the saints until the future “day of Jesus Christ.” This is the day when Christ will come (1 Cor. 4:5), when He will transform believers into glorified bodies (3:20–21; cf. 1 Cor. 15:35–49; 1 Thess. 4:13–18).

The “good work” in believers (Phil. 1:6) is not their project of giving to meet Paul’s needs (2:25; 4:14–18) as some explain this. Of course that work (4:14) is one example among many works God’s own can do. The “good work” here is God’s in His new creation, His product that is salvation and a holy life, which He will bring on to completion in the future day of Christ (cf. 1:10; 2:16).

Paul’s thoughts fusing into prayer are saturated with joy (cheer), in optimism fed by what these believers have shown of God’s work in them up to now, as well as his confidence about what God will yet do. His emphasis agrees with the modern slogan, “The future is as bright as the promises of God.”

The Concern for Them (7–8)

This kind of positive thinking is only fitting. Certainly it is in the light of God’s past and future work which Paul just had in view. It suits the case now because the apostle himself is so wholly concerned for the saved at Philippi. He has them in his heart as partakers of grace with him. He can summon God (and this is an aspect of prayer also) as witness of his integrity (cf. Rom. 1:9; Gal. 1:20) in his yearning for all of them with Christ’s affection. He will soon say that “to me to live is Christ” (Phil. 1:21) as the needle on his heart compass points to Christ being magnified in him (20). So, to express Christ’s affection in prayer is one outflow of living in Christ, and of Christ living in him. For he says elsewhere “Christ lives in me” (Gal. 2:20), and claims that Christ is “speaking in me” (2 Cor. 13:3).

What is Paul’s prayerful concern for them he soon makes very clear (Phil. 1:9–11).

The Content of the Intercession (9–11)

“And this I pray” announces specifically what Paul seeks as he speaks to God on their behalf. He is particularizing what prayer in verse 4 had in mind. The present tense shows that he continues to plead. The content of his request is that the believers might abound in love

(9). This definite blessing that he asks leads on into two clauses in verse 10, both of which begin with formulae that mark out the purpose he wants realized in them.

Each purpose builds on what precedes it in the prayer, as he asks that the saved will approve values that matter critically to living pure and blameless lives. The purposes extend the field to span the believers’ entire lives in all that they are and do as they prepare for the future day. Then Christ will come, receive, and judge the saved. Verse 11 finishes the prayer with an analogy that pictures the entire benefit that Paul entreats God to give. It is the image of spiritual “fruit,” which consists of “righteousness.” This fruit in Paul’s conception is “the fruit of the Spirit” (Gal. 5:22–23), from Him as its source and in His power. Another way Paul has of phrasing it is “the fruit of light” (Eph. 5:9), putting the emphasis on what the fruit is like as to its nature or essence. In Eph. 5:9 such a product in Christian living is “in the sphere of all goodness, righteousness, and truth,” meaning that it includes facets that reflect all of these. Paul also has such fruit in view when he later counsels the Philippians to think things he lists as examples in 4:8.

In 1:11, four things reflect what the fruit consists of. These are a progression in the prayer. Believers ought to be characterized by these.

Abounding of love. Paul’s intercessory pleading is that the believers’ love might abound still more and more. He assumes their previous love, which has been clear, for example, in their sending him caring gifts (4:14–16, 18). They have grown in this love already to some degree (3:16). His objective is that they might keep increasing in a steady process. The word for the growth is perisseuo, “to abound, overflow,” or “thrive” in a rich way. It appears four times in this letter (1:9, 26; 4:12, 18). In 1:11, its focus is in an overflow of love. In other passages it is linked with thanksgiving (2 Cor. 4:15), spiritual gifts to help others (1 Cor. 14:12), effort in the work of the Lord (15:58), pleasing God (1 Thess. 4:17), Christ’s sufferings and consolations issuing copiously to the profit of believers (2 Cor. 1:5), Christians exercising hope (Rom. 15:13), and God’s riches of grace running over (Eph. 1:8). In terms of Jesus’ anticipation in John 7:37–39, these express the overflow when the Holy Spirit ministers “rivers of living water” in spiritual blessings, in producing His fruit of Gal. 5:22–23 or Eph. 5:18–21.

The growth is in godly love. The saints need more of it toward God, His truth, and each other, for example, in unity as victors over discord (cf. Phil. 2:1–4; 4:1–2) and in showing fine teamwork (4:3). Richness is obvious in the prayer itself. It mentions channels in which the love can develop—in knowledge, discernment, choice of values that reflect godliness, purity, and being blameless. Paul is entreating God for any fruit that can be to the glory of God.

Abounding in love is not a mushy, gushy thing without self-control or an ability to appraise things wisely. Love needs tracks to guide it. It is “in the sphere of” (Gr. en) vital knowledge and discretion. In this, the term for knowledge is epignosis, which, in New Testament situations of spiritual life, refers to a serious grasp, awareness, vital consciousness, or respectful perception of God’s power and will. And the word aesthesis pertains to “insight” or “wise discretion” when a believer is sensitive to a situation and spiritual values that are obedient to God in it. Otherwise, love could be blind, merely fluff devoted to wasteful activity, such as upholding things that are actually against God and Christian good.

But with a keen exercise of knowledge informed by what the God of truth stands for and insight in touch with His will, love is not mere sentimentality but godly attitudes and values brought to bear.

All of this prepares for Paul’s second surge in the flow of his prayer’s content.

Approving of the crucial. Love that is guided and guarded by knowledge and seeing things with wise insight can move according to God’s will. When it is so, it assists Christians so that God who answers prayer accomplishes a healthy purpose in them. The intercessor utters the goal for which he pleads, “for the purpose that you might approve [after discerning, sifting, testing] the values that truly are crucial.” The approving uses the word dokimazein, “put to the test, examine.” Luke 14:19 has it for a man testing oxen he just bought to see if their work proves acceptable. Another venue was in testing metals, for example, to separate waste products and approve the pure gold. Paul employs the term frequently: proving God’s will in what is good, acceptable, and perfect (Rom. 12:2), proving that people are genuinely in the faith (2 Cor. 13:5), and approving after discerning from testing what is true, as illumined by God’s light, and seeing what is shown to be spurious (Eph. 5:10).

Paul’s prayer seeks after the approval that relates to “values that truly are worthy of praise” (Gr. diapheronta). This term means, literally, “those which differ,” and when putting things to a test to approve what is worthy, to choose “those which are excellent or worthy of esteem.” It is a matter of making a discerning appraisal and selecting the values that believers should really prize. And so it is not a case of being willing to settle for anything, or putting an okay on what is merely thought good, or better, but choosing the best, what God can approve as His will. The man Paul who prays here produces a short time later lists of examples that reflect virtue and praise (Phil. 2:1–5; 4:8). His other lists of values that God endorses are just as clarifying (Gal. 5:22–23; Eph. 4:1–3; 5:19–21; 6:14–17; Col. 3:12–17).

When the Lord answers a prayer of this nature, working in believers “to will and to do of His good pleasure” (Phil. 2:13), He helps them fulfill a further purpose, in chain reaction. The next phrase spotlights this purpose.

Attaining to pure and blameless living. Love guided and guarded by vital knowledge and discretion about values also serves to promote this aim, “that you might be pure and blameless in relation to the day of Christ. . . .” The word “pure” (Gr. eilikrineis) expresses the idea of being “unmixed, unsullied, pure, sincere.” Paul quite reasonably could be further carrying out the figure of testing, as of metals, when the dross has been skimmed away and the pure metal is left, now in its integrity.

“Blameless” is aproskopos, used for a person arriving at a destination, not injured by stumbling over obstacles, not liable to fault. The focus in Paul’s prayer is on obstacles which those in the church can permit to throw them off into grave error or moral spoilage. This in some cases might even show in their lack of genuine salvation (cf. 1 John 2:19; 5:19f.). However, the statement does not require the saved to live an absolute. sinless perfection. That is an attainment which no Christian reaches in the present life.

When Paul closes the prayer, he does it with an analogy. “Fruit” is his picture of the kind of life that abounds, approves itself, and attains what is pleasing to God.

Analogy of a life pleasing God. Paul chooses a participle, “being [those who are] filled.” Its perfect tense portrays action in the past continuing to be true. What is the prayer at this point appealing for? It is that the believers might abound in love, approve values they distinguish as excellent, and attain to a pure and blameless life, all of these made realities by having been filled and being filled. The genitive “of righteousness” probably means that the being filled is “with the fruit that is righteousness in its nature.” It is a genitive of apposition, which defines or describes of what the fruit consists. Paul in Ephesians 5:9 refers to “the fruit of light,” employing another genitive to define the fruit, calling it “the fruit which consists of [what is in its nature or essence] light.” There he adds that this spiritual fruit is in the realm of such things as “goodness, righteousness, and truth.” God is light (1 John 1:5), and fruit that is of this nature focuses on things that are like what God is, or godly. This is the same as “the fruit of the Spirit” (Gal. 5:22–23); the Galatians verses simply look at it from the standpoint of giving the Spirit who is the source and power of it. The Spirit lives His own kind of life through His people. He glorifies Christ (John 16:14), and this makes it apt for a believer truthfully to say “to me to live is Christ” (Phil. 1:21), or “Christ lives in me” (Gal. 2:20).

In Phil. 1:11, this fruit is “through means of ” (dia) Jesus Christ, because what the Spirit of Christ (Rom. 8:2) is living is what Christ is living and making a reality. Jesus spoke of peace (John 14:27) and love and joy (15:9–11) as “fruit” of His being the Vine and living His “vine life” through its “branches.” So Paul grasps the picture. In Eph. 3:16–18, lives which the Spirit strengthens are lives in which Christ dwells at home, pervading them with His love. The Spirit’s filling or control is accompanied by the fruit He produces (Eph. 5:18–6:9).

The Philippians passage furnishes examples of fruit along this line. These are love, vital spiritual knowledge, alert discernment, choosing excellent values, and being pure and blameless. Other exhibits are in the passages above that list virtues pictured as fruit, or to switch to another analogy, as in parts of Christian “armor” (Eph. 6:14–17).

Most notable are the nine fruitful benefits beginning with love, as here (Gal. 5:22–23).

Prayer in Philippians 1 advances in an awareness. Christian lives that abound, approve, and attain are lives that show an analogy, fruit. And by this fruit they are to the glory and praise which redounds to God. The prayer, then, is ultimately for His sake. The fruit here agrees with the “much fruit” from a life abiding in the Word and in prayer that is to God’s glory (John 15:7–8). God is worthy of the credit, as in Paul’s prayer in Ephesians 3:14–21, where he ends with praise to Him for all eternity.

What the apostle prays for in Philippians 1 prepares believers “with relation to (Gr. eis) the day of Christ.” The word eis can mean “for” and about a dozen other possibilities (upon, because of, etc.). O’Brien sees in it here the sense of “in preparation for,” an appropriate idea since values of godly character and work do outfit the saved for God’s judging and rewarding them (1 Cor. 3:10–15; 4:5; 2 Cor. 5:10; Eph. 6:8; Phil. 4:17; Col. 3:24).

Or the word can just be rendered “with relation to” as fruit is “with relation to holiness” (Rom. 6:22). In Philippians 1:10, all that Christians do is finally with reference to the future accountability when Christ’s evaluation will expose what qualifies for eternal special reward (1 Cor. 3:8, 13–15). And present living is wise when it is in good preparation for that.

Cogent principles of prayer flourish in Philippians 1:2–11. First, when believers are alert to keep their lives vital, a right kind of repetition in prayers can be valid. Paul’s were so, as he often repeated prayer for grace and peace. God’s people always in this world will face fresh needs for new supplies of these. Second, utterances of thanksgiving can spring out of nourishing a care for other believers and realizing what they are in the Lord.

Third, the saved can always have joy in prayer as they meditate on the wonder of participating in the gospel. Fourth, Christians’ prayer can exude confidence that God, who has initiated a good work in them and other believers, is able to take His own all the way.

Fifth, verse 7 shows that it is important in prayer to be mindful of ways fellow believers’ lives are intertwined with one’s own in commitments to God. This can powerfully impact those who pray with more of a heart to care for spiritual brothers and sisters.

Sixth, it is possible to keep up such sincere relations with the Lord that one can call Him as a witness of the heart’s regard for others, as, for example, in praying. If sin clouds this, or anything, it is right to confess the sin (1 John 1:9), believing that God is faithful and righteous to forgive and cleanse. This cleared, the believer can get back to praying with a pure conscience.

Seventh, if we cannot in good faith say that we have put a priority on praying for spiritual help such as in 1:9–11, it is time for an about-face. One can give up his small ambitions and be done with praying in a piddling, self-serving smallness. Prayer can be with a wider range of concerns exercising the heart, as these are on God’s heart. Eighth, just as Paul prays for all the believers at Philippi and does not mention names here, believers can focus on others and pray for these realities in their lives. Stretching to accomplish more in prayer (cf. John 15:7–8, “much fruit”) can touch more people and ask for things we had not entreated God for before.

A final principle is also momentous. Careful, passionate study of God’s Word can open us to more light that brings greater perception about strategic spiritual things. Our prayer can get sharper and be more effective. We, as well, can pray with awareness as Paul prays, and not just settle for a few favors to make our lives more convenient.

Let us as believers insist that we are on the growing edge of life with God. We can venture with Him in the great things He wants to do.

Philippians 1:19

Counting on Others’ Prayers

Through the believers’ prayers, Paul expects an answer that he will be “delivered.”

Four factors are linked together in this drama.

The Prospect

What Paul faces can be seen in two perspectives, generally in the passage and specifically in verse 19. His main point is his rejoicing that the gospel has made an advance (vv. 12–26).

The advance itself. Paul seeks to write things to relieve the concern of his Christian friends in far away Philippi. He seeks to do this by showing them that his imprisonment, rather than hindering the gospel’s success, is working to help it go forward. He seizes a graphic word, prokope, to depict the progress. It was vivid to describe an army forging steadily on past obstacles. The gospel, similarly, is advancing as among the personnel of the emperor, impacting these spiritually. In addition to gaining some headway with these, the gospel has made its impression “among all the rest,” people at Rome in general, and in the lives of preachers. Whether the preachers give the gospel with Christ-honoring motives or out of selfish impulses, the message is proclaimed. Paul is optimistic about this aspect.

The attitude toward the advance (18–26). A spirit of joy stimulates Paul as he views the scene positively. Christ is being proclaimed (18); the apostle faces this with expectation and hope (19–21). He sees the future confidently as bright for him, should he go on living in the present world, or even if he dies (22–26).

Narrowing within this panorama, verse 19 gives Paul’s more specific prospect as it relates to prayer. He rejoices in verse 18, “for,” as he explains, “I know that this shall turn out to my salvation. . . .” He means that the entire situation with the various things he has described as shaping it will go well for him. He is resting in the reality of the optimism that he himself expresses in Rom. 8:28. It is a case of God arranging all things together, orchestrating them, for good to those who love Him, those He has called. And in this case it involves Paul in particular.

How can matters like prison that seem so adverse work out “to my salvation”? Some think that Paul means eternal salvation, for the word is the normal one for “salvation” in the New Testament, as in Titus 2:13. In spite of what, to some, might appear to dash the success for his message and also himself, things are bound to work out to achieve the ultimate boon that Paul preaches, victory over all opposition in salvation. The prayers of others do not merit salvation, but God graciously honors those prayers in keeping the saved safe to realize the ultimate destiny. Jesus prayed for Peter that his faith would not fail (Luke 22:31–32), and interceded for God to bring all the saved on to their full realization (John 17:11, 15).

But that is not the only interpretation of Philippians 1:19. Others understand that the term signifies “deliverance,” not necessarily spiritual salvation. Quite often it refers to being saved (rescued) by some kind of temporal care. In such a view, Paul expects that all the details of his imprisonment will eventuate in his being let go, released into freedom.

This view has several points to commend it. First, Paul repeats his “I know” in verse 25 and there definitely has his release in mind. Second, though Paul is ready to live for Christ in life or in death (20, 21), he is confident that deliverance out of prison seems to be God’s will, in the offing (24–25; 2:24; Phile. 22). Third, the deliverance is through the saints’ intercessory vigils, and in another place Paul relates being set at liberty from prison expressly with prayer (Phile. 22). As to believers’ prayers, this is similar to prayers bearing on Peter’s release (Acts 12). Fourth, “the supply of the Spirit,” the adequacy that He gives (Phil. 1:19), could fit well as strengthening Paul to buck up, wait, and realize the outcome (cf. Eph. 3:16). He lived, looking to God’s leading by the Spirit (Gal. 5:18), as the Spirit had led Jesus in His suffering (Matt. 4:1; Luke 4:1).

Still another factor is the similar word for deliverance in 2 Timothy 4:17. Paul, probably referring to imprisonment there as well, says, “I was delivered [rescued, ruomai] out of the mouth of the lion,” a vivid figure for high danger. Even the word “rescued” appears as part of the varied vocabulary for deliverance in eternal salvation (Rom. 7:24), yet can refer to temporal rescue as the normal word for “salvation” can. It is interesting that 2 Timothy 4:17–18 uses both the word “rescue” (twice) and the term “save,” the latter being “into His heavenly kingdom.”

Certain interpreters even opt for the possibility of combining the two above views, as J. Muller in his commentary on Philippians and the grammarian A. T. Robertson in his Word Pictures (IV, p. 429). Robertson asks, “Can it be that Paul carried both conceptions to the word here?” If so, the apostle blends temporal and eternal deliverance into one overall conviction of safety that leaves him buoyant in spirit and at ease in heart (cf. “peace,” 4:7). With unruffled confidence, he has a sense of poise about his future; it is one in which all is well due to God’s faithfulness, however things may go in this world. The combination view may be the idea, bringing together both temporal and eternal aspects, as in 2 Timothy 4:17–18.

If a choice must be made, release from prison appears to be Paul’s outlook in Philippians 1 and 2 as in Philemon 22. The deliverance is related to other key statements that now follow.

The Prayers

Ever the model, Paul has committed himself in prayer for these believers. Now he counts in turn on their prayers for him. And in 4:6–7 he challenges them to pray in full-fledged completeness.

The particular word for “prayers” in 1:19 refers to supplications or entreaties when the person asking is pressed with an urgent pinch of need. It appears for situations when tempted to anxiety (4:6), and for every strategic situation relevant to the warfare against spiritual foes, and more (Eph. 6:20). Paul is of the conviction that his entire list of circumstances will turn out for deliverance through means of (dia) “your prayers. . . .”

He feels that much is at stake as the believers pursue their role of intercessory pleadings.

This fits in a biblical picture of effectiveness in praying for others, a means that God honors. One can think of Abraham praying for the righteous in Sodom (Gen. 18), Moses crying out on behalf of his people at the golden calf crisis (Ex. 32), Samuel pressing his concerns for the Israelites (1 Sam. 12:23), Jesus praying that Peter’s faith would not fail (Luke 22:31–32), and Paul himself interceding for the Ephesians (Eph. 1:15–23; 3:14–21), Philippians (Phil. 1:9–11), and Colossians (Col. 1:9–12).

As crucial as the believers’ role is, Paul adds, “and. . . .” Something else is very important.

The Provision

The secret that Paul now includes is, “and the supply of the Spirit of Jesus Christ. . . .” This shows that effectiveness is not just in prayers; it is in prayers and the provision the Spirit is able to bring to bear by His mighty working. He strengthens with power that gives sufficiency (Eph. 3:16) unto all patience and longsuffering (Col. 1:11); He supplies access and other help in prayer (Eph. 2:18; cf. Rom. 8:26–27); He controls to enable fruit in victory (Eph. 5:18–21); and He leads according to God’s will, producing His fruit (Gal. 5:18, 22–23), and so on.

The word for “supply” is from a term used for a person of wealth who would furnish all the capital to sponsor a chorus in Paul’s day. When Peter assures believers of strength for service that “God supplies” (1 Pet. 4:11), he employs a form of the word. For Paul in prison the Spirit would furnish all the things above, and every aspect of stamina and discipline for sound-mindedness to face up to whatever should occur (cf. 2 Tim. 1:7), and please God (Col. 1:10). What the Spirit could “supply” in Philippians 1:19 can also be described as what He “fills” in 4:19, the very word for God’s filling with the fruit of righteousness in 1:11 and the Spirit filling in Ephesians 5:18. This term pleroo shows that when Spirit does supply, He is able to “fill” or stock so as to meet every need for Paul (Phil. 1:19) and for other believers (4:19).

The Passion

Paul orientates all of his outlook “according to [the norm or standard of] my keen expectation and hope. . . .” He defines what these consist of, using a strong contrast between a negative sense (“that in nothing I should be ashamed”) and a positive idea (“but in all boldness, as at all times, even now Christ shall be magnified in my body, whether through means of life or through means of death”). His passion exudes. It is evident in his intense anticipation and his fervent hope. His word for “boldness” had the basic thought, “being open-faced, outspoken, speaking freely” in a daring forthrightness. He had even used it of Christians’ bold, free, uninhibited access in prayer (Eph. 3:12), and the writer to the Hebrews likewise has it for coming “boldly” to God’s throne of grace (Heb. 4:16).

In Philippians 1, the word evidently conveys the sense of an outright optimism in expecting Christ to have His all-out way in Paul so that He is provocatively conspicuous in having preeminence (cf. Col. 1:18). It is the opposite of a testimony that is dim, tenuous, timid, and uncertain in showing Christ forth. The boldness is of a staunch, unwavering stand of confidence, but not cockiness, for the gospel in the face of any intimidation that otherwise could cause Paul’s heart to sink or his life to reflect compromise. It also could well speak of boldness in access to God (cf. Eph. 2:18; 3:12) from whom sufficiency comes, since power, ability to stand true, boldness, and prayer go together (cf. Eph. 6:10–20).

The term for Christ being magnified has the impression of showing to be great or vividly marked out. For this conspicuous nature to be noticeable “in my body” would entail a cheerful, positive demeanor of being able to do all things through Christ (Phil. 4:13). It would even testify in no uncertain way even in his body language the surge of optimism. This would be by God working in Him (cf. 2:13), showing Himself great and able in his life, as distinguished from showing a slump of defeatism or despair.

Two perspectives are evident about the place that Christ has in Paul’s passion in verses 20–21.

The experience that displays this (20). It is one in which Christ looms large in who He is and what He is able to do.

The essence that defines it (21). It is a life in which Christ is the very content.

“ To me to live is Christ, and to die is gain.” In Paul’s exhibiting such a passion, Christ Himself in His quality of life is the secret of his fruit, just as he wants to see it in others, fruit through Jesus Christ (1:11). To go on living in the present life will be characterized by “fruitful work” or service (22; cf. Col. 1:10), the very life of Christ.

It is His quality and tone with its values and beauties lived through Paul (Gal. 2:20; Col. 3:4). It is the same as showing forth His praises or excellencies (1 Pet. 2:9), another way of referring to Christ the vine living in fruit through His branches (John 15:1–12), or adorning the doctrine (Titus 2:10). Still other ways to phrase it are in the Spirit glorifying Him (John 16:14), or the Spirit so enabling that Christ is at home in the life (Eph. 3:17–18), or the Spirit producing His fruit (Gal. 5:22–23). Paul’s passion was “that I may know Him” (Phil. 3:10), and his testimony was an all-out surge to see that “in all things He might have the preeminence” (Col. 1:18).

“To live is Christ” is to be even more perfectly so in the life to come, as Paul believes. He expects God’s people to be conformed to the image of His Son (Rom. 8:29), agreeing with John’s “we shall be like Him” (1 John 3:2). He anticipates believers appearing with Christ, who is “our life,” in the realm of future glory (Col. 3:4).

It is difficult for Paul to choose between living on in the present life, or departing this scene to be with Christ in the afterlife. He sees the latter as “much better” (Phil. 1:23), for then God will give perfection in the fullest sense in the things of Christ. Still, he is committed in love to give added help for the believers’ “sake,” that is, “your progress and joy in the faith” (24–25). So as the apostle seeks to grasp God’s leading and must wait to see whether he is kept in prison or is released, he already senses that he knows (19, 25). So he trusts in the Lord to be set free and expects to revisit the believers at Philippi (2:23–24), and even Philemon at Colossae (Phile. 22).

A prospect of this nature, such prayers, such provision, and such passion can enrich us with principles to enhance our own prayer. First, it is a rich privilege to come to a sense of confidence (“I know”). It is based on the things the context makes vivid, and is not a false confidence due to taking a selfish path. Here, God is perfecting His good work even in His servant Paul (Phil. 1:6). He is giving success in ministry, and is orchestrating prayers of His people along with the sufficiency His Spirit imparts.

Second, Paul in God’s will has optimism in prayers as one key that God uses to unlock the grip of Roman confinement.

A third principle seizes the attention. What is done in prayer that expresses the believers’ desires should be surrendered to whatever God wants to do in His will.

Prayer, sadly, can be a bid to get one’s own way. But we need to be sensitive, wanting with the entire being for God to work His will, and yielded to His Spirit to lead our own spirits in the channels He desires (cf. Rom. 8:26–27, “according to God”). Fourth, even in the midst of our prayers and the requests of others for us, God can impress a growing confidence for what His will is, and give light on why this makes sense. That may come before or after He has worked a matter out the way He deems wise. He did this for his yielded prisoner Paul (cf. Eph. 3:1). The apostle’s heartbeat was to live Christ, to be where He thought best (cf. John 12:26), and be doing what would mean the most for others until Christ called him home.

Consider a fifth lesson. No matter what odds we are up against as we seek God’s will, His Spirit is adequate to take care of us as He did Paul. All is well. Sixth, the life that defeats shame and fosters confidence is the life in which Christ is conspicuous as the spiritual content. In the flow of thought in Philippians 1, this is a life that makes much of prayer for others and counts heavily on their prayers (cf. Eph. 6:19–20). Seventh, we also need a winning optimism in faith to think of God as answering the prayers of His people as He promised (cf. Matt. 7:7–11; 21:22; Luke 11:2–4). With God, all things that glorify Him are possible, even thrusting open prison doors.

Philippians 2:10–11

Confessing Christ as Lord

The writer of the letter has moved to another step. He has first emphasized his thanksgiving and other prayer (1:2–11), second his rejoicing in the gospel current moving forward (12–17) and his positive outlook about this (18–26). His third phase is an exhortation to nurture a oneness of mind (1:27–2:18). The exhortation itself comes first, through 2:4, then Christ the supreme example (5–11). This third step brings readers to the focus on prayer that confesses Christ. After this are Paul’s inculcations of what believers need to apply to themselves as they, as does he (1:21), live for Christ (2:12–16). Then he tells of his assurance in offering an outpoured life (17) and his appeal to them to rejoice as they live on top of their circumstances, as he does (18).

Christ as the example is the main focus (2:5–11). The example rises to its crescendo in verses 10–11, where prayer bursts into the picture.

Here is the highest example of Paul’s point at the moment, that believers can afford to be volunteers in service to others that involves humiliation. God, rather than abandoning His Son to obscurity, raised Him ultimately to exaltation (9–11). When it seemed that Christ the example was losing out on all status, He was treading a pathway to glory.

With his model in view, Paul exhorts believers who follow to “have this mind in you which was also in Christ Jesus” (5).

How did such a servant life work in Christ’s case?

His Humiliation (5–8)

This involved several truths.

His sovereign equality (5–6). Christ before He became human was “in the form of God.” The word “form” means that He was of the very inner essence and attributes of God, because He was God (John 1:1). Though He never gave up Godhood, or became less than God, He did not shirk the role of becoming a man and going to the cross by grasping after only the reality of being God. When He became human, nothing of His essence was lost, but something new was added.

His selfless emptying (7–8). In contrast to asserting only Godhood, He “emptied” Himself (Gr. keno). He did not rid Himself of the essence in which He was God, or relinquish the attributes of God. He always remained God but also became man. He was fully God and fully man, in one Person. He did not exchange the “form” of God (let it go), but always had this, and simply added or took the form also of a man in being fully human. What He emptied Himself of was the exercise, use, or expression of the prerogatives of being God. As a servant, He showed perfect submission to the Father to do His will as the God-man. This is as other humans also can obey whatever is God’s will for them; as in many things, it varies for each person. Christ worked miracles only as these served the Father in His will and timing, and many times bypassed showing the power He could have asserted, never making His own way easier. He lived as a true human, experiencing thirst, hunger, and weariness in His treks, instead of moving from one place to another in an instant.

Once He was a human, the Second Person humbled Himself in a long process of commitments. This led, finally, to becoming obedient all the way into death, even by an execution that the Romans linked with utter shame in His hanging on a cross.

His Honor (9–11)

Therefore, after the Servant carried out the divine plan for redeeming others, the Father exalted Him to a position of preeminence (9). This was so that Christ might fulfill a purpose of bringing humans to worship Him, and ultimately to glorify the Father (10–11).

The preeminence. This is clear in that the Father “super-exalted” Him, and gave Him a name above every other name. It is only here in the New Testament that we see this compound word huperhupsoo, so it applies only in the one case of exalting Christ to a super status.

Believers will be exalted also, but the verb is hupsoo, without the prefix and the idea of “super” or “highly” denoting the degree of the honor (2 Cor. 11:7; James 4:10). However, the shorter word for believers also appears to be true for Christ (John 3:14; 8:28; Acts 2:33). God will make the saved co-heirs with Christ in future blessing in those privileges which He wills for them (Rom. 8:17). But Christ will have even the higher exaltation.

This also is expressed a second way. It comes in the words “given to Him the name which is above every name.” Both the term for “super-exalted” and that for “given” are in the aorist tense to speak of past acts, already effected. Jesus spoke of all power being given to Him in heaven and on earth (Matt. 28:18), and Paul in the midst of another emphases on prayer refers to the Father giving four honors to the Son (Eph. 1:19–23). He raised Him from death, seated Him in heaven, subjected all things to Him, and gave Him Headship over the church. And in The Epistle to the Hebrews a theme shows that Jesus is “better than”—better than the angels, Moses, Joshua, the Old Testament priesthood, and so on. Acts 2:33–35 refers to a magnificent event—Jesus being promoted to the right hand of God in authority. In the unity of God’s Word, this is as Psalm 110:1 predicted (cf. also 1 Pet. 3:22).

Invested in the “name” God gave Christ are matters of immense significance, such as Christ’s reputation or rank, honor, dignity, and power to exercise. When we meditate on the things angels and humans exalt Him for in the Revelation, we gain insight into details that worshipers see in His worthiness (5:12–14; 15:3–4).

Great, then, is Christ’s honor in preeminence. But observe a second reality about this honor.

The purpose. Philippians 2:10 begins this with the word “that.” It turns one’s thoughts to the aim God had in exalting Jesus. Then three phases of thought that make this up follow through verse 11, and prayer is part of this.

(1) Bowing of every knee. The way things are phrased, as in Romans 14:10–11, repeats in essence the ideas of Isaiah 45:23ff. These Old Testament verses expect even the unsaved to make an acknowledgment to God. The principle of bowing in recognition of Christ’s Lordship will be true of the saved who do this in servant submission, and it will be true also of the unsaved who are against Him and must be subjugated. Isaiah 45:24 pictures this in the words, “and all shall be ashamed who are incensed against Him.” Other passages make the point distinctly evident that the saved will be in bliss, but the unsaved in punishment (Matt. 25:46; 2 Thess. 1:5–9).

The three places from which those bowing the knees come cover all of humanity and the angels. Some humans have died and are in heaven as believers, along with godly angels and evil angels (until God removes these, Rev. 12). Other humans, saved and unsaved, are on earth, and still others are under the earth as unsaved in Hades, the intermediate state after death. This latter category includes people and evil angels. Another possibility is that those under the earth may refer to people who have died and been buried, who will be raised either to bliss or to contempt (cf. Dan. 12:2; John 5:28–29). Various other views attempt to explain the three divisions, but they do denote all of the human race and celestial beings (cf. O’Brien on Philippians).

Paul moves to his second phase of thought.

(2) Confessing of every tongue. To say that this confession is an aspect of prayer has several supports. First, the bowing of knees suggests a personal appearance before the Lord, as subjects come before a king and speak with him. Second, “every tongue” points to vocalizing words before Christ. Third, “confess” is the same word used for prayerful confession in 1 John 1:9. Fourth, the idea of prayerful accountability to God is frequent in Scripture, and it fits well with such instances (Ps. 32:5; 38:18). Fifth, “Jesus Christ is Lord” is the essence of the content in the acknowledgment. This fits well in a case of actually speaking to the Lord. Sixth, a scene of angels and people in heaven, earth, and under the earth, and even in the sea speaks of “saying” words that acknowledge Father and Son (Rev. 5:11–13).

Acclaiming Christ as “Lord” is the idea in Philippians 2:11. The verse even puts His being “Lord” in special prominence; the Lordship of Christ is the confession. Even the wicked angels recognize His authority (Matt. 8:29), and are aware that they must be subject to His demand. And unsaved humans, unable to sustain themselves to stand their ground in the judgment even if they want to be evasive (cf. Matt. 25:44) or have any effort to plead a case (cf. Ps. 1:5), must acknowledge this One’s unanswerable Lordship.

Christ’s great stature finds a spotlighting in the twofold reference in the Apocalypse to His being “Lord of lords and king of kings,” the second occasion said in the reverse order (Rev. 17:14; 19:16). He would be recognizable as having a name honored above all names even among the most illustrious humans. And inhabitants of the New Jerusalem show the principle that is true of all. They recognize Christ as the light of the city, and even those who had been kings of nations acclaim His glory as far greater than any of their own (Rev. 21:24–26). Christ’s exalted role is consistent with that in Hebrew 1.

He is heir of all things (v. 2), has a more exalted name than angels by inheritance (4), and of Him it is said “Thy throne, O God, is forever and ever” (8).

Paul comes to his third phase.

(3) Glorifying of the Father. Both the bowing and the confessing contribute to exalting Christ. Certainly glory can belong to the Son as Scripture clearly shows (Rev. 5:12–14; 15:3–4). But the focus at this point is especially on the glory as it accrues to the Father. This is reasonable because the Father is fulfilled in seeing all that He longed for fulfilled in relation to His Son. The Father is glorified in the future day, as fruit through Him already now is to His glory (Phil. 1:11). In Ephesians 1, the Father has glory from His own work of electing those to be saved (vv. 4–6), the work of Christ in purchasing people for salvation (7–12), and the work of the Spirit in preserving the elect to be kept saved (13–14).

Principles of prayer quickly come to mind. First, here is a refreshing kind of confession for believers. This is in acknowledging the glories of their Lord. The unsaved humans and evil angels will own up to the Lordship too, but as those who will suffer punishment because they remained enemies and would not be friends. It is wise to become much practiced in the habit of confessing the Savior we shall confess in the future. As we do this, we can render Him praise along lines that the Scripture tutors.

An example is right here in the context—acknowledging Him with the kind of mind that was also in Him (Phil. 2:5). The Lord was the best role model for servant humility, the very one who died for us the death that was even on a cross (6–8). He showed His people that the path to exaltation is one of humiliation, and this is pertinent for His followers, too, in regard to service and its reward.

Second, how important to bow the knee and confess with the tongue now, and be His friends and not His foes as the coming showdown looms! Third, it can be a great thrill to bow and confess the worthiness of the Lord to whom all humans and angels must appear and give answer. Out of such a vast company, the believing are marked for salvation, but those who remain unsaved for destruction (1:28). Fourth, it is relevant to act on the privilege of glorifying the Father, who also will have glory forever in relation to His Son whom He has made Lord.

Besides, the verses that immediately build on this prayer passage suggest several other matters for prayer that such prayer can inspire. After all, at a later point (4:6), Paul writes that believers should pray “in everything.”

Philippians 4:6–7

Pray in Everything!

These often quoted words on prayer meet the reader in a context (vv. 1–13) that focuses on several main concepts of the letter. Even in a casual scanning, the eyes leap to meet the ideas of standing firm (1), living in unity (2), the gospel (3), being joyful (4), thanking God (6), keeping godly values (8), and being contented with sufficiency in Christ (10–13). The portion overall fits into the outline as “The Stability and Unity in Righteousness.” Eleven words capture the flow of the 13 verses, and a saturation in prayer is right at the heart.

Constancy (1)

Urgency rings in Paul’s exhortation to stand firm in the Lord. Prayer in verse 6 could have its crucial impact to gain Christ’s strength (13) and supply to meet all needs (19).

The peace that God gives (7) is a natural result.

The apostle addresses brothers, believers, as “beloved” dear to God and to him as God’s bond servant (cf. 1:1), a dearness mentioned twice here. His “therefore” bases his call to them on advantages in Christ that he has just reviewed. Hence the need to stand on guard against enemies (3:2) and putting any false reliance on the flesh (3). He has recounted the privilege of gaining Christ, who now is life itself and who in death will be gain (8; cf. 1:21). The appeal to stand firm follows from still other descriptions of the values in the Lord. Paul glories in the prospect of future resurrection (3:11), being perfected in Christ (12), receiving the “prize” that God’s heavenly calling has in view (14), standing against the walk of those whose destiny is destruction (17–19), fully realizing heavenly citizenship (20), and being conformed even in the body to be like the glorified Christ (21; cf. Rom. 8:18–25).

The fervent longing that the believers display constancy is with Paul’s focus on their being in the family with him, the twofold mention of how dear they are, the sphere in which to stand (“in the Lord”), and a description of their special fulfillment to him. In the latter case they are “my joy and crown,” that is, they are themselves Paul’s joy in living as his joy in Christ is fused with those who are a joy to Christ. And they are his reward in being the realization of eternal values. As Jesus prized the soul in its being saved as more precious than the world (Matt. 16:26), Paul counted the saved as dear for Christ’s sake (1 Cor. 9:19–22). His meaning in life, exhilaration, and sense of what was worthwhile in eternal reward was profoundly bound with converts who were in Christ and Christ in them, those he led to Christ and helped to grow in Him (1 Thess. 2:19–20). He yearned to “present every person complete in Christ” finally (Col. 1:28), a trophy according to the standard in which grace could transform (2 Thess. 1:12).

Standing firm would not earn the way into realizing further fulfillment in Christ.

It would express the value that believers attached to Christ and to the prospects He pledged. And so it was the only fitting response. Again, prayer coming up in Philippians 4:6–7 could have deep significance in helping the believers draw on God’s resources to enable their firm stand.

Concert (2)

Two Christian women at the church in Philippi receive a special appeal to live in harmony. Paul says “I urge” Euodia and Synteche to unite in a victorious concert of spirit. This is one way they can express constancy, and it is “in the sphere of the Lord,” in His desires for them, in His values, and in His resources that are sufficient to help them have unity (cf. 2:13; 4:13, 19). How relevant, in these resources, is an open door to pray in everything and find a pleasant accord, rather than be caught up in anxiety, foster a rift, or be at odds with one another (cf. 4:6–7)!

Cooperation (3)

As the right spirit nourishes constancy and concord, a closely related cooperation is quite natural. Paul wants various Christian workers to blend their zeal in an effort of teamwork that advances the great cause, the gospel. At the outset of the verse he wants Syzegus to help the women, probably those just named in verse 2, who have exercised roles in furthering the gospel, and also Clement and other co-workers. The word for Syzegus might instead be a description of a worker, “true comrade,” but taken either this way or as the man’s personal name, the fervency is for a combination of things very strategic to Paul in 1:27, and now reemphasized. Constancy in standing steadfastly, this in a concert of one spirit, striving in vigorous cooperation for the faith of the gospel is all about the need to join together in a mutual allegiance.

To Paul the cooperation is the sharing of the struggle, for to stand true to the gospel is to be in a fight (Eph. 6:10–20; 2 Tim. 2:3–4). It is an agonizing process that can touch life deeply (Col. 1:29–2:1), a race to a goal (1 Cor. 9:24–25), an ordeal like that of a hard-working farmer looking for fruit (2 Tim. 2:6), and other pictures. But it is a struggle into which God places His sure encouragement that He keeps a list of those who are His, whose names are in the book of life, who are certain to reach a goal that is eternal life in its ultimate blessedness (cf. Rom. 6:22). Such “life” is the quality of destiny that is often in view in descriptions of Philippians 3.

Cheer (4)

Twice, for special emphasis, Christians receive the command to “rejoice.” And this is “in the Lord,” a phrase that occurs four times in verses 1–10 (cf. on v. 1). Paul repeats the joy theme that is so strategically combined with standing fast, keeping unity, and growing in Christ. To rejoice is to show Christian good cheer that springs from faith’s confidence that the values, promises, and resources “in the Lord” are sufficient. To be in the book of life, for example, is to have a destiny so bright that no circumstances during a relatively brief passage on earth should dim. Not only such life, but the nearness of the Lord (5) and the open door to gain help in prayer (6) are shining boosts to buck up to circumstances with cheer. For all is well.

Congeniality (5a)

Such constancy, concert, cooperation, and cheer go together with having a “forbearing spirit.” This is a sweet reasonableness, a largeheartedness to live in good will toward others. In facing “all people,” any Christian must cope with differing values, attitudes, commitments, reactions, and objects of reliance that at times can be upsetting and embittering. Or, Christians can be congenial, living in the surge of Christ’s adequacy that imparts ability to stand firm, work in concert, and cooperation to see God’s will done.

They even can have a cheerful zest that can put up with others’ differences without becoming provoked or losing a Christian testimony through ill will. In 1 Thessalonians 5, Paul brings into close focus the same basic factors—rejoicing, giving thanks, and praying without ceasing (16–18). This is the way to stay on top of things.

Closeness (5b)

“The Lord is at hand” may remind believers of His imminent coming, when He will show His sufficiency in ways that resolve all problems. Or, as others interpret the words, they may speak of His closeness as One very near, set to help them cope triumphantly. Either view makes very natural sense to fit into the flow of thought if looked at fairly. Christ is completely adequate in either case.

For the first view, certain factors can be marshaled. The Lord’s coming is in view close by in 3:21 as the Christians’ prospect of fullest victory. Several other expectations in Chapter 3 await the perfect state in which all problems will be resolved and all encouragement most fully realized. Not only this, but Christ’s being at hand sounds similar to God as the judge standing at the door ready to enter the world scene (James 5:8). Further, His being at hand, or the nearness of His appearing, fits well with many New Testament expectations of His coming, which signals the greatest triumph of His people.

The second view also has much in its favor. Christ’s nearness to help in trouble fits quite naturally with His ability to strengthen (Phil. 4:13), and His supply to meet needs (19). It also is very cogent in light of many biblical claims of His nearness in time of trouble, which believers face in verses 5–6. In addition, to say that He is at hand and then immediately in verse 6 to urge prayer to One so available, and in verses 7 and 9 stress His guarding with the “peace of God” as “the God of peace” who “shall be with you” has an excellent fit.

The second meaning seems to suit best the immediate connections in thought. So very near, God is right there to supply strength so that believers can be firmly constant (1), be in accord, show cooperation, have His input to stoke their joy, display congeniality, and so on. Paul could be drawing on many Old Testament passages about God’s nearness.

Psalm 16:8, cited by Acts 2:25, expresses the spirit: “I was always beholding the Lord in my presence . . . He is on my right hand that I should not be moved.” Other verses in the Psalms speak of the Lord’s closeness (34:18; 73:23; 119:151, 169; 145:18). This was a rich reality in Deuteronomy (4:7, linked with prayer; 31:6, 8; 33:27), and in Isaiah (7:14; 50:8; 55:6; 57:19). Matthew refers to it (1:21; 18:19; 28:20), as does John’s Gospel (14:16–17). Paul said late in his earthly career, “The Lord stood with me . . .” (2 Tim. 4:17). In Hebrews 2:18 the Lord is so near that He can come running, as it were, to assist the believer, and in 13:5 He assures, “I will never leave you nor forsake you.”

In either explanation, speaking of prayer in the same breath (6) is natural. Not only is Christ coming, but we may come to Him in prayer even now, or He is near and quite ready to open a door to a prayer knock and provide what is needed (cf. 19; Matt. 7:7–11).

Coming (6)

By now it is obvious how appropriate prayer is in the setting. People and circumstances can foment anxiety, but Paul’s counsel is to not be anxiously fretting about anything. He says, in contrast to this, deal with “everything in prayer.” This is in trusting the Lord who is near to help (cf. Heb. 4:16), and adequate. The idea “by prayer” employs the word proseuche, a general term for prayer as in Ephesians 6:18. In New Testament instances, it is a word to denote prayer to God in any or all of its aspects or parts. Paul continues, “with supplication” (deesis), referring to a “special petition [request] seeking the supply of needs,” as J. B. Lightfoot says (Philippians, on 4:6). The verse goes on, “Let your requests be made known. . . .” These appeals (aitemata) are, as Lightfoot supposes, “the several objects” of the supplication, the specific items to voice in the prayer concern.

Such coming to God in prayer is “with thanksgiving.” Why? Praying believers find it natural to voice gratitude for past answers that have sweetened life. Thanks is also relevant for God’s present kindnesses. He shows this in offering His nearness, audience, and powerful action. Thanksgiving is due the Spirit for His strategic help to work according to the will of God (Rom. 8:26–27; Eph. 6:18; Phil. 1:19). Other reasons make gratitude apropos as well, such as expressing joyful optimism for God’s wisdom to give what is best, and in timing that He discerns is most suitable.

To let prayers “be made known” to God does not suggest that He is unaware until we give Him the information! Scripture abounds with evidence that He knows all things (cf. Ps. 139:1–4; 1 Cor. 4:5). The idea is, rather, that believers (as in Phil. 4:1), people in the book of life (3), become expressive of their need and go to the right source to gain the solution. They make the requests known in the sense of coming out with them. This is to be distinguished from their trying to handle things only in their own sufficiency. It is in contrast to their holding their problems within their own anxieties. It is better than exploding over the predicaments of life in ways that show no unity with or forbearance toward others.

Composure (7)

“And,” in the way of a spiritually natural principle God honors, the peace of God will guard the praying people’s hearts and minds. “The peace of God” refers to the composure, calm, tranquility, or serenity that God brings to the inner person of Ephesians 3:16.

Peace is a Christian poise that springs from faith’s confidence that resources in Christ are adequate, just as joy is the cheer that issues from assurance that His abilities are sufficient.

The peace “surpasses all understanding.” This means that it goes beyond any expectation that people could have, based on any merely natural human grasp of how things can work out. It puts aside a limiting spirit about the possibilities God has in taking care of people and situations. The explanation finally is not in man’s reasoning but in God’s, whose thoughts and ways are far higher than ours (Isa. 55:8–9). Paul says that Christ’s love surpasses knowledge (Eph. 3:17), and here in Philippians that His peace does. Both are supernatural. They are fruit of the Spirit as in Galatians 5:22–23, and fruit can include even answers to prayer that are God’s will (John 15:7–8).

One of the main usages of the word “guard” was in a military situation. It referred to carrying out sentry watch to assure safety. God the Holy Spirit, whose fruit is peace, fulfills this spiritual guarding work; He causes His peace to give composure that soothes and reassures believers. He does this “in Christ Jesus,” in the sphere of His values, resources which leap far beyond human ability, and His will.

“The peace of God” is peace which He gives as His fruit. It comes, registering a sense that “the God of peace” is present and sufficient (9), indeed “near” as in verse 5.

Of course this is in an obedient, trusting heart given to God’s will in attitude and conduct as verses 8–9 make clear (cf. John 14:21–23; 2 Tim. 2:22; 1 Pet. 3:12).

Contemplation (8)

Aspects of the Christian life synchronize into a composite unity. If things are right and in balance as this passage advocates, constancy in a stand for God will go with concert, cooperation of effort, cheer, and congeniality. With these will be a sense that God is close, coming to Him in prayer, composure in His adequacy, and contemplation on things that please God.

Paul lists six things that do please the Lord, things with which to occupy the mind, and then two others as well. In the final two, God sees virtue that conforms to His will and what is praiseworthy. The mind matters. It can count for God when saturated with what His standard, His Word, shows is true, honorable, right, pure, lovely, and of good report (attractive). These contribute to a good testimony. In short, the point is to fill the thought life with whatever is of virtue and praise, as God can assess values. The list of eight words for values to contemplate is much like the listing of nine aspects in the Spirit’s fruit (Gal. 5:22–23). Paul’s letters give such lists of virtues often (Eph. 4:1–3; 5:19–21; 6:14–17; Phil. 1:9–11; Col. 1:9–12; 3:12–17, etc.). Most of these are in direct prayer passages or in contexts closely related to a vital prayer life.

Conduct (9)

Paul’s own example in modeling the life that pleases God is one that can urge others to follow (cf. 1 Cor. 11:1). Their conduct in living things they have learned, received, heard, or seen in him should flow with the other emphases of these verses.

The life that carries out God’s will, the life of effective prayer, is not, for example, one only of contemplation. It is one of transporting ideals into works. For these Christ saved us (Eph. 2:10). Paul in the letter to the Philippians portrays the desired blend as being “filled with the fruit of righteousness” (1:11). In his own life it is “to me, to live is Christ” (21).

God is with believers in offering them prayer as a channel of blessings. And He is with them in working the sense of His presence (“the Lord is at hand” and “the God of peace shall be with you”). This is according to His consistent principle that He will manifest Himself to the one who loves and obeys Him (John 14:21–23). Abraham, for example, was warmly aware of God’s blessed presence when he was tender to do His will (Gen. 13, 14, 18, 22). God is “the God of peace” in being the perfection, source, and supply of peace, and all other needs His people have (Phil. 4:19).

Contentment (10–13)

Paul uses a compliment for these believers’ revived concern to support him as a lead-in to a further statement. Their lack of support earlier was because they did not have the opportunity to deliver a gift. He does not refer to this to hint that he feels a lack, for God has taught him to be content in times when special supply does not come, just as on occasions when it does. “I have learned the secret,” he testifies, “of being filled and of going hungry.” Whatever his circumstances (11), the secret is real, “I am able to do all things through means of Christ, who keeps strengthening me” (13).

How very truly “at hand” the Lord was to him in prayer (5), as He says He is to others!

In view of Paul’s ideals right before this and his poised conscience about his example, his contentment displays the very life he exhorts. He himself is a living exhibit of constancy in Christ, of concert, cooperation in His name, cheer, and congeniality that can put up with others’ differences or sins. He lives the life of resting in God’s closeness, coming to Him in prayer, composure in His adequacy, contemplation of values that glorify Him, and conduct that he can call others to emulate. Yes, he is a man of prayer, a man of God, a contented man who draws on the Lord’s nearness (5, 9), the Lord’s strength (13), whatever is needed of the Lord’s supply (19).

As Paul abounds, principles cogent for prayer are obvious. First, prayer is for everything in life, and so anywhere in the letter even when not mentioned it can be permeating.

We probably are not snatching up many of the opportunities we have to see the difference the God of prayer can make. But we can! We do not need to be uptight when we can be upheld—by God.

Second, it may take some getting used to if we are to pray about everything, and be thankful in every matter we pray about. But here and in other places Paul champions this (cf. Col. 4:2; 1 Thess. 5:18). Third, giving thanks in prayer is one of the things God’s Word specifically calls the will of God (1 Thess. 5:18). Of course the Spirit, though Paul does not mention Him in Philippians 4 (cf. 1:19), presides in helping believers pray according to God’s will (Rom. 8:26–27). We can count on the fact that He is interested in helping us be thankful and showing us what to pray that reflects this.

Fourth, do not fall for the slogan, “When in a fix, go to Philippians 4:6.” Rather, obey the verse in what it really says. In everything by prayer covers a lot more than times when we are in a fix, feeling that we are “between a rock and a hard place.”

Fifth, praying about all things in our lives in itself does not make us people of prayer.

Praying about everything, with faith in God, does. Remember Matthew 21:22, “Whatsoever you shall ask in prayer, believing you shall receive,” and James 1:6, “let him ask in faith.”

Paul believed that “whatever is not of faith is sin” (Rom. 14:23), and that when things are as they ought to be, “we walk by faith and not by sight” (2 Cor. 5:7).

Sixth, having the peace God distills as His fragrance in the heart is a very great improvement over being tied up in knots. Seventh, God’s peace really can conduct guard action over the heart and mind when we have prayed about matters. The Lord is able to defend us from worry and deliver us into a poise that rests in His adequacy.

One man on a damaged ship, while waiting for rescue, said, “Lord, you do not slumber or sleep. I am exhausted, and there is no use for me staying awake if You are. I am going to get some sleep.” Peace can ensue, too, when faith truly persuades God’s people that he will work things out in His will, and His way will prove best. Peace is spiritually natural when the heart acquiesces to God, saying, “This person or this matter is in the most capable care in the universe.”

An eighth principle is evident. God is greater than any person or any thing, so it just makes sense that His peace can go beyond anything we can imagine. We do not have to explain it, but we can be encouraged by it. Ninth, prayer that can take anything to God fits with a life that gives its thoughts over to the God who gives peace. Tenth, God does not restrict His blessing in filling lives to those who are unusual models of godly living. His door to spiritual riches opens to anybody who is in Christ Jesus, anyone who can with Paul call him “my God” and ask Him to supply all needs (19).

Philippians 4:20

All Glory to God

This last section of the letter before the final greeting (14–20) basically commends the Philippian Christians. They had lovingly sent Paul gifts more than once to meet his needs (15–16). The passage sums up matters under three emphases. These are the commendation of Christians (14–18), the confidence in God’s supply (19), and the conveying of praise to God (20).

Here is a strong statement of assurance that God will provide to meet all the needs, not the greeds of believers. The statement is in the first part of verse 19, followed by the standard of it. In the latter, the giving is “according to the norm, standard, or measure of God’s riches in glory in Christ Jesus.” This sees things on a higher standard than our human minds are capable of grasping, just as the peace God gives surpasses all understanding (7). His potential provision is on a level that is not stinting but superlative.

Paul at this particular time, in prison at Rome, often wrote of “riches” from God, as in Ephesians. We read there of God’s grace (1:7; 2:7), riches of glory [perfection, magnificence]” (1:18; cf. Phil. 4:19), and Christ’s unfathomable riches (Eph. 3:8). In Romans 2:4 the apostle wrote of “the riches of His kindness and forbearance and patience,” which can lead to repentance. Even all the treasures of wisdom and knowledge in Christ are in view in Colossians 2:3. It is out of a standard so immense and sufficient as this that God is able to supply to resolve believers’ needs.

The third part of this section on commendation gives Paul’s conveyance of praise to God (Phil. 4:20). Praise is to the Father, just as the confession in 2:11 and the tribute in Romans 16:27 are to the glory of the Father. And the praise in Philippians 4 is in a prayer wishing glory to Him for all eternity, as in Romams 16:26. In the Romans passage, as God Himself is eternal and never will be less than His full majesty, and has given eternal life to those He saves, glory to Him for all eternity is totally relevant.

Principles are apropos. First, it is natural to let our meditation about God’s sufficiency lead quite spontaneously into magnification for His glory. Second, since glory to God is relevant eternally, it is a good practice to get much in the habit of honoring Him now. What we do today is a kind of dress rehearsal for our occupation giving Him the glory forever. We can take deliberate steps to season life with praise to Him (cf. Phil. 4:6).

Philippians 4:23

A Closing Wish of Grace

Personal greetings in closing prepare for the apostle’s last words here to the Philippians. He wants greetings to be delivered to every believer there, passes on greetings from associates with him, and conveys cordialities from God’s people at Rome. These are especially the saved who are of Caesar’s household, where the gospel has penetrated. Then Paul’s intercessory prayer wish is that the grace of the Lord Jesus Christ be a dynamic in each believer.

This narrowing only to grace is quite different from the prayer at the outset (1:2) for both grace and peace. There, he wished these from both the Father and Christ, but here only from Christ. We are not given any definite reason for such a variety, and do not know why Paul changed the perspective. However, we do know that he saw the members of the Godhead all as givers of both grace and peace, and that many ways exist to communicate blessings from all three (2 Cor. 13:14), just two, or one.

One can go back and review the fuller comments about grace on the prayer in 1:2. Principles for prayer can now assert their place. First, Paul could move quite quickly from other words into prayer, as the psalmists did, and so can we. This is more the case as prayer increasingly saturates our lives. Second, we should never tolerate laxness in praying that the grace of Christ will touch and affect others, as well as our own lives. As long as we are true to God’s Word, vital and sincere, asking that this grace refresh those He died to save (2:8), we are always doing what is important. We can outline 4:21–23 as the greetings, then the grace. In 23 alone, the concentration is on the blessing (sanctifying grace) and the blessed (the objects of the prayed-for grace).

Third, to pray for this grace to change lives is in effect to plead that the believers will know more of what Paul experienced, “to me, to live is Christ” (1:21).

Prayer in Colossians

Introduction

Opening words on “Prayer in Ephesians” showed the remarkable likeness of Ephesians and Colossians in a high number of verses. Prayer is a saturating factor in both letters, which Paul wrote within the same days. This is true although Colossians refers explicitly to aspects of prayer in only seven distinct passages (1:2; 1:3–12; 2:7; 3:15–17; 4:1–4; 4:12–13; and 4:18).

The letter begins and ends in Paul’s intercessory advocacy that God will impart grace to impact the believers (1:2; 4:18). Grace can be the seasoning in all their words (4:7), and tone them to give Christ preeminence in all things (1:18). This is in seeking Him, fixing the affection on heavenly values (3:1), and reflecting that they are hidden with Christ in God (3:3). It is in experiencing Christ “who is our life” now (cf. Phil. 1:21) and with whom saints will appear in the estate of ultimate glory (Col. 3:4).

In Paul’s ideal, prayer can invest in all things (Phil. 4:6), and believers are to “devote yourselves to prayer” (Col. 4:2). In this, prayer is vital moment by moment. Many facets of truth in Colossians can be distinctly shown to relate intimately with prayer. This is the case either in what this letter expressly says, or in comparing it with definite claims elsewhere in Paul or in other Scripture (1 Thess. 5:17, etc.).

Observe some examples. Prayer is vital in relation to doing God’s will (Col. 1:9) as in Romans 8:26. It also is crucial in seeking grace and peace (Col. 1:2), in gratitude (1:3; 2:7; 3:15–17; 4:2), in facets of faith, love and hope (1:4–5), and for a healthy relationship to the Word (1:5; 2:7; 3:15–17). Prayer is essential to bear “fruit of the Spirit” as in Galatians 5:22–23 (Col. 1:6, 8, 10; cf. John 15:7–8), in fulfilling all service (Col. 1:7), and in having power to live for Christ (1:11; Eph. 1:19; 3:16). As prayer often is in the Book of Psalms, it is an apt response to God’s creative work (Col. 1:16; Rom. 11:33–36; cf. Ps. 146–150).

That is not the half of prayer that details of Colossians bring within the remarks. Prayer is one fitting reaction to God’s power giving Christ’s headship over the church (1:18; Eph. 1:19–23). It is a natural response to Christ giving peace by His redeeming work (1:20; Rom. 5:1–2), to digging in for a tenacious stand (1:23; Eph. 6:10–20), and to support proclaiming the gospel (1:25; 4:2–4). To pray is keenly appropriate to the riches of glory God has lavished on His own, focused in Christ (1:27; Eph. 1:18).

In receiving strength to serve God, prayer is a conduit of supply (Col. 1:29; Eph. 3:16; 6:18–20). It is strategic in gaining help for others to be unified in love and given insight to grasp the truth (2:2; cf. 1:9–11). How important prayer is, in close sync with the Word, in being sharpened to discern (1:9; 2:4; Phil. 1:9–10), and in living as those ought to live who have died and risen with Christ (2:12, 20; 3:1, 3; Eph. 1:19–2:7). Contact with God is vital in believers reckoning themselves dead to sin and thanking Him rather than indulging a riot of appetites that the flesh is prone to generate (Col. 3:5; Eph. 5:3–7, 18–20).

Union of Gentiles and Jews in Christ and access to God is of paramount importance in the lifeline of prayer (3:12; Eph. 2:18; 3:12). Prayer is of momentous consequence in any act (Col. 3:23; Phil. 4:6), and so is relevant for keeping alert in Christian values (4:2), in concerned advocacy to get God’s Word out to others (Col. 4:3–4), and in view in supplying others with details so that they can pray relevantly (4:7–9). Prayer is of high significance in the model of it shining in Paul (1:3–12) and in Epaphras (4:12–13). And it is a means for laying hold of God’s action to help a Christian in prison, whether for sufficiency to glorify Him there or to gain release (4:18; Phil. 1:19; Phile. 22).

Some situations in Colossians where prayer is no doubt a permeating element seem to be broader in scope than just to prayer. So they are not included in the references that expressly focus on prayer. Colossians 1:29 seems wider, covering labor for Christ’s sake in any of its facets, among them prayer, of course. Paul’s “struggle” that 2:1 describes also has sweeping embrace of all the ways of a sacrificial life which thinks, lives a good testimony, writes, and prays as in 1:9–12. And his rejoicing over the Colossians’ discipline and stability of faith (2:5) can be more elastic (cf. 2 Cor. 12:15; Phil. 2:17), yet expressed to a considerable degree in prayer. This is true, for instance, in thanksgiving as in Colossians 1:3–5.

Prayer, then, is of great consequence in Colossians. Before delving into the seven passages where it is unequivocal, an orientation to the letter shows the connections with which prayer here fits.

The Author and Date

The writer identifies himself as “Paul, an apostle of Jesus Christ” (1:1; cf. 4:18). He begins with Paul’s kind of prayer wish for grace and peace, and with a strong focus on prayer that Paul’s letters often reflect. His claim to be suffering for the believers’ sakes (1:24; 2:1) suits Paul, for such personal references appear often in Paul’s writings (2 Cor. 1:6; Phil. 1:13, 30; 1 Thess. 3:7). Comments about associates elsewhere who are close to Paul suggests his authorship as well (4:7–17). Besides, we have no early historical evidence denying that Paul wrote Colossians, yet explicit claims that he did from such voices as Irenaeus (A.D. 190).

A date about A.D. 61–62 is probable, as for Ephesians, Philippians, and Philemon. All came from Paul’s first Roman imprisonment mentioned as of a two-year duration in Acts 28. Some have argued for Ephesus or Caesarea as the apostle’s place of writing, but not with nearly the evidence.

The Background

Prayer is relevant in a threat of dangerous teaching that affects the Colossian believers. The peril involved a mixture of Jewish and Gentile (Gnostic) elements. Jewish strains in the syncretism related to the Law of Moses and legalism to meet its requirements for standing with God. Gnostic aspects struck at the heart of Christian teaching, the Person and work of Christ. A movement was afoot to strip Christ of the sufficiency Christians were taught He has as the mediator between God and men, and make Him only one of many emanations from God. The false, Gnostic propaganda posited intermediary spiritual beings between God and humans, dignitaries that the latter were to worship (2:18–19). Mingling Jewish ritualistic requirements with Gnostic philosophy led to two deadly errors that Paul answers. One was syncretism (2:21–23), the other license (3:5–17). The apostle is answering the doctrinal broadside on the Person of Christ which denies His deity and thus minimizes His work, and the practical poison of the false teaching.

Paul emphasizes Christ’s preeminence as Creator over all creatures and over all creation (1:15–17), also over the church (1:18). He is the image of God, the fullness of Deity (1:15, 19; 2:9), and in His redemptive provision for men has been victor over all enemies (1:20–22; 2:14–15). In Him God has made believers complete (2:10), and the bogus teaching can offer no dependable addition that they need, only erroneous twists. The legalistic, ascetic distortions have nothing to offer. For those in Christ have died and risen with Him (2:12–13, 20; 3:1; cf. Rom. 6:1–10; 1 Pet. 4:1). They are with Him in a new realm in which worldly ordinances cannot contribute anything (Col. 2:20–23). Far from needing to be victims of license, believers are in union with Christ who calls them to a victorious life (3:5–17), fills them with a knowledge that truly helps them, and strengthens them with all power to fulfill a Christian life (1:9–11). Christ is their life (3:4) and His Word can dwell richly in them so that they can “do all in the name of the Lord Jesus” (3:17).

The Theme and Outline

Christ in His sufficient Person and work is the heart of the epistle. Paul focuses on the union of believers with the sovereign and exalted Christ, and their practical living which is the consistent outflow of being complete in Him. They are complete in Christ (2:10), He is their life now and for eternity (3:4), and He in them is the hope that God will bring them on to eternal glory (1:27). And in them Christ is to have preeminence in everything (1:18).

Prayer has profound importance in all of their Christ-life.

The outline:

I.   The Introduction (1:1–14)

Here greeting (1–2), thanksgiving (3–8), and intercession (9–14) open the letter.

II.  The Concept of the Believers’ New Relationship with Christ (1:15–2:7)

The flow includes The Person of Christ with whom They Are Related (1:15–18), Reconciliation by Christ (1:19–23), and Proclamation of the Relationship (2:4–2:7).

III. The Completeness and Caution of Believers in the New Relationship (2:8–23)

IV. The Challenge to Believers in the New Relationship (3:1–4:6)

The sequence includes The Challenge of the New Attitude (3:1–4), The Challenge to Put Away the Old Manner of Life (3:5–11), The Challenge to Put on the New Manner of Life (3:12–17), and The Challenge Applied to New Relationships with Others (3:18–4:6).

V.  The Conclusion (4:7–18)

This includes The Mission of Tychicus and Onesimus (7–9), Greetings from Paul’s Companions (10–14), Greetings to Various Friends (15), Instructions for an Exchange of Letters with Laodicea (16), The Charge for Archippus (17), and The Signature (18).

Colossians 1:2

A Timely Prayer

Starting with intercessory prayer, Paul calls on God to bestow His grace and peace on the believers. This, his custom at the outset in all his epistles, is here only from “our Father.” In twelve of his letters it is from the Father and Christ, and in 1 Thessalonians neither source is mentioned. Even with the prayer for these benefits only from the Father, Paul immediately mentions both in “We give thanks to . . . the Father of our Lord Jesus Christ. . . .”

Supplies of grace are highly necessary in the Christians’ growth. From the first day they grasped the gospel its principle is “the grace of God” (v. 6). They go on in growth to know more of this grace. All their speech is to be seasoned with grace (4:6) Other features of lives devoted to the Lord would be tutored, defined and enabled by grace (cf. 2 Cor. 9:8; Titus 2:11ff.), as they were for Paul (1 Cor. 15:10). Aspects of grace are strategic in the letter, for example in all the details in Paul’s prayer for their advance (Col. 1:9–14), and being characterized by the varieties of spiritual fruit in 3:12–4:6.

Grace alone is the blessing as Paul closes the epistle in prayer. This treasure from God does not slight any other blessing, rather it is an umbrella word saturated with God’s every sufficiency in all blessings (2 Cor. 8:9; 9:8; 12:9; cf. 3:5).

Peace as a fruit of the Spirit could have much fuller exercise in the believers’ lives. It is relevant, to cite a few examples, when they are impacted by increasing in the knowledge of God (Col. 1:10), in their composure encouraged by being heirs of God, delivered from darkness, transferred into the kingdom, redeemed and forgiven (12–14). Peace is meaningful in being reconciled to God (20), in having Christ the hope of glory within (27), in resting with full assurance (2:2), and in reflecting on being complete in Christ (2:10). The peace of God that passes all understanding comes with praying devotedly (4:2; cf. Phil. 4:7). In short, peace would be the relevant poise based on every privilege the letter recounts, so it is a strategic boon to ask God to put in others.

Principles for prayer surface quite readily. First, prayer for Christian blessedness in grace and peace is relevant only for those who are Christians. When Paul and Timothy pray this, they preface it with a clarification that they are writing to the saints and faithful people at Colossae. Second, it is a caring gesture to pray for God’s grace and peace on others even at the outset or end of prayer as here (1:2; 4:18). This is true even though scriptural prayers demonstrate a rich flexibility in the order of details, opening with praise/thanks or else confession, or affirming great truths, or petitions, or questions, and even other emphases.

A third principle is to pray for others what we ourselves know in reality. One can go through Paul’s epistles and jot down detail after detail showing that Paul’s own life is shaped by grace, as in 1 Cor. 3:10, 15:10, and he calls others to this (Titus 2:11ff.). He is also a man profoundly marked by peace with God in reconciliation and the practical peace God gives to rest the heart in all the currents of life (cf. Phil. 4:7). We do not know this much of Timothy, but his close companionship with Paul bespeaks a molding influence there as well.

Colossians 1:3–14

This brings us to another of Paul’s longer model prayers, after the two in Ephesians 1, the one in Ephesians 3, and the example in Philippians 1. In the present case, Timothy is praying this way, too.

Three big steps show the progression of the prayer. First, the focus is on Paul’s and Timothy’s appreciation to God (3). Next comes the authenticity in the Colossians that prompts such prayer, their faith, love, hope, and their secret in the word of truth (4–8). Finally the advocacy in specific intercessory requests pours forth, asking for their permeation in the Word, their pattern in God’s worthiness, and their products in a walk (9–14). Much more will fill out the picture, but these give the most salient points of the intercessory vigil.

The Appreciation

Thanks to God is a driving force in Paul and Timothy (“We”). They are continually rendering the thanks as shown by the present tense. Paul even adds, “praying always for you.” The gratitude streams out “to God, the Father. . . .” In seven of his letters Paul opens with thanks to the Father, and in three praise. But he can be flexible in words he uses, for instance when he says, “I thank Christ Jesus” (1 Tim. 1:12).

Much focus is on the greatness of Christ in Colossians. This helps readers see that focusing the appreciation to the Father is not a diminishment of the Son. The prayer is probably just mentioning only the Father because prayer more normally is directed to Him in the name of Christ (Eph. 5:20) as Jesus had said (John 14–16), and in or by the Spirit (Eph. 2:18; 6:18). Even in thanking the Father, the words quickly describe Him as “the Father of our Lord Jesus Christ. . . .” He is the Father in this relationship which Paul himself in prayer recognizes as one of co-equal deity (2 Cor. 13:14). Later in Colossians he recognizes that all the fullness of deity dwells in Christ bodily-wise. That is, God took on a human body as One who already was fully God and also became fully man (Col. 2:9; cf. 1:19). The full title honors the second Person as sovereign (Lord), savior (Jesus) and selected one, anointed by the Father to be king (the Messiah, the Christ). And personalizing Him as “our Lord . . .” points out His dearness belonging to both Paul and Timothy and to all believers in the union of faith.

Thanks is the highlight here, but Paul relates it right away as a continuing reality as the two are “praying always for you. . . .” He does not define what the content of the praying is, not until he picks up the thought again in verse 9. In the meantime, the emphasis leaps on to the authenticity of these believers that elicits such a surge of gratitude.

Paul’s own model of thanksgiving is before the Colossians at an early point. Later he will call them, as well, to live with copious thanksgiving (3:15–17).

The Authenticity

Praying with thanksgiving continues “always,” at least dated “since we heard” (v. 4). Paul mentions three promptings of the prayer that are based on the believers’ authenticity. Then he turns to the promoter of such good results, the word of truth, the gospel.

The promptings. First is their faith in Christ Jesus. Later Paul commends them for the stability of this faith so far (2:5) and urges them to walk in Christ by faith just as they received Him by faith, being established in the life of thinking, and acting in ways of faith (2:7).

Second is the love they are constantly having for all the saints. Verse 8 defines it as “love in the Spirit.” This is reasonably the Spirit of God, although the letter has no other designation of Him. Surely He fits Paul’s thought, since love is a fruit as in verse 10 and is of the Spirit (Gal. 5:22). Also, the Spirit is strategic in believers doing God’s will (v. 9; Rom. 8:26–27). The walk in verse 10 is according to Paul a “walk in the Spirit” (Gal. 5:16–17, 25), and the strengthening in verse 11 is specifically by the Spirit in Paul’s own prayer (Eph. 3:16). Besides all this, thanksgiving in verse 12 is an outflow of a Spirit-filled life (Eph. 5:18–20).

In a cluster comprising aspects of good fruit in Colossians 3:12–17, all believers are to put on love as “the perfect bond of unity” (v. 14). When Christ-like love prevails, with it is the Spirit given energy for other fruit that is part of the same unity (Gal. 5:22–23). It is of the same Spirit who ministers unity in peace (Eph. 4:1–3). Husbands, as a particular, notable case, are to “love your wives” (Col. 3:19), just as this follows closely after a call to “be filled with the Spirit” (Eph. 5:18, 22ff.).

The love in Colossians 1:4 is “for all the saints,” supportive to all and playing no favorites.

Third in the prompts eliciting the prayer is “the hope laid up for you in heaven. . . .” This is not an attitude of hope to reach a goal some day, but the very content, the object, the reward Christians will finally realize. It is then the very destiny God keeps securely to give them at the appropriate time, as is “the hope of righteousness,” that is, “the hope which consists of [perfect] righteousness” which believers will have in the ultimate state (Gal. 5:5). It is apparently another description for the same thing as the finalized “crown which consists of life” (James 1:12; Rev. 2:10), the “crown which consists of glory” (1 Pet. 5:4; cf. v. 10), the kingdom and glory (1 Thess. 2:12), the inheritance finally fulfilled (Col. 1:12; Eph. 1:11, 14).

Believers had learned of this hope when the word of truth, the gospel, assured recipients of it.

The promoter. God’s Word itself, from His own authority, promoted such a hope. This Word has come to the believers, as to hearers in other parts of the world. And it is accomplishing two things at Colossae and in other places. It is perpetually bearing fruit and continually increasing. These two marks of growth will receive mention again where there is need to advance even further in the Word (Col. 1:10). The fruitfulness puts an accent on the flow of Christ living in believers, and its outward expression in tangible ways as in love, joy, peace, and so on (John 14–15; Gal. 5:22–23). “Increasing” looks at the growing or spreading of Christian values, interests, attitudes, words, and actions loyal to the word of truth.

Paul remembers in his thanksgiving that the Colossians had learned the truth from Epaphras. He will commend this servant later for a prayer life of potent significance (4:12–13), but at the moment admires him in affirmations of his own prayer. He is “our beloved fellow bond-servant,” esteemed by Paul and Timothy and related to God as a servant as they are. In his role he is “a faithful servant of Christ on our behalf,” apparently carrying out ministry that helps the team cover bases. Epaphras has brought back to them a report that the Colossians are marked by love.

This thanksgiving leads the way into a direct statement of what the intercessors now pray for these believers.

The Advocacy

Three phases show the movement of the prayer: the catalyst for it (9a), the continuation of it (9b), and the content of it, the specific requests (9c–14).

The catalyst for the prayer. It is “For this reason” that the intercessors make their petitions. The reason, the catalyst for their advocacy is all that they can be thankful for in the Colossians (v. 3), as in verses 4–8.

The continuation of the prayer. In prayer warrior fidelity, the men praying have kept up this advocacy “since the day we heard” of the recipients’ faith, love, and hope in responding to the Word of truth, as back in verses 4–5. Also in view are the fruit and the increase due to the truth (6–8). Since “we heard” is in the past tense, it naturally takes the prayer back to the day Epaphras arrived, delivering news of the Colossians’ salvation. The men of prayer “have not ceased to pray for you . . .” in all that time. The word “ceased” is the term Paul uses for tongues ceasing (1 Cor. 13:12), yet a different word appears for praying “without ceasing” (1 Thess. 5:17). Both words refer to stopping, but the one here has the negative before it (a “non-stop” effort), and the word in Thessalonians is made negative by its first letter (“without stopping”).

Certainly neither term can refer to prayer filling every moment, crowding out other crucial duties and aspects of life. But they refer to some kind of prayer that is kept up in a regular, concerned pattern that does not relax the vigil and give up the effort (cf. on 1 Thess. 5:17). Both “praying” and “asking” are in the present tense, emphasizing even more the continuous effort.

The first word is the comprehensive, usual word for praying in the New Testament (proseuchomai). It appears, for example, in “pray about everything” (Phil. 4:6). After it is a more particular word “asking” (aiteo), often used for pressing a specific request, singling out an item on one’s prayer list. Paul uses it here to introduce definite petitions, just as Jesus did, for example, in Matthew’s gospel (7:7; 21:22) and John’s (14:13–14; 16:24). Our thought leaps on to the express requests.

The content of the prayer. Two petitions plead God’s help for the believers. These now follow.

(1) A permeation with the Word (v. 9). What is prayed is, “that you might be filled with the knowledge of His will in all wisdom and spiritual understanding. . . .” The word “filled” is the same word that Paul uses for “be filled with the Spirit” (Eph. 5:18) and “being filled with the fruit of righteousness” (Phil. 1:11). We saw in Ephesians 5 that the term pleroo has the idea of being saturated, characterized by, conspicuous with, or controlled by some element. In connection with the Spirit filling, it also has the idea of living gripped and guided by His power.

It becomes clear in Ephesians 5:18–21 (the Spirit-filled life) and Colossians 3:16 (the Word-enriched life) that the two are related to the same attendant features, or fruits in the experience. Among these are power to communicate truths of God’s Word with each other as believers, singing the values God’s Word endorses, and being thankful. That filling with the Spirit and with the Word focus on the same priorities suggests that the Spirit-filled life is the Word-filled life. This life is also the life of the Spirit’s fruit, the life “filled with the fruit that springs from righteousness” (Phil. 1:11). This fruit, which the same writer, Paul, calls “the fruit of light” to focus on its essential nature (Eph. 5:9) is “the fruit of the Spirit” to describe it by its source.

It makes sense, too, that the Spirit teaches the deep things of God to believers, even the mind of Christ (1 Cor. 2:12–16), and these are what Paul calls “all the treasures of wisdom and knowledge” in Christ (Col. 2:3). When the Spirit empowers in Ephesians 3:16, Christ lives at home in believers and fosters the fragrance of His love (17–18). The Spirit-filled life which is the Word-filled life which is the life of the Spirit’s fruit is the Christ-filled life in which Christ is magnified as in “to me to live is Christ” (Phil. 1:20–21). It is “Christ lives in me” (Gal. 2:20), and it is the life in which “in all things Christ might have the preeminence” (Col. 1:18).

In the Colossians 1 prayer, the request for being filled with the knowledge of God’s will means “in all spiritual wisdom and understanding.” The evident sense of “wisdom” (sophia) is a life that is vital and true in being adept in spiritual values that God’s Word conveys as genuine wisdom for motives, words and actions. The values that are obviously God’s will in the Book of Proverbs and in other Old Testament passages about spiritual living are apropos. So are those in the teachings Jesus emphasized as keys, as the Beatitudes (Matt. 5:3–12), the things on His heart in His last discourse to and prayer for the disciples (John 13–17), and the principles in His parables. All the other writers of New Testament books offer much input on the same essential ideals about lives that consistently reflect the same fruit—love, patience, purity, truthfulness, and so on. To exercise “wisdom” is to see the ultimate truths of God and the values of eternity as reference points to guide life.

Spiritual understanding (sunesis) is a practical grasp of things which can distinguish or discriminate between different courses of action, values and relationships. It is the ability to test, assess, evaluate, and form the best judgment, loyal to God’s will. Paul uses some different words for discernment in Philippians 1:9–10 which supplement Colossians 1:9, but is praying for the same essential ability to choose the way that is in accord with God’s will.

The first step in the content of the petition, above, prepares believers to live according to the second. God’s Word is foundational. And out of a vital life in it can flow what follows.

A pattern of worthiness. Permeation with God’s knowledge, giving discernment, is for the end “that you may walk in a manner worthy of the Lord. . . .” Since the tense of “walk” is the aorist, it looks at the whole of the life in a sweep and at a decisive direction the life takes, living true to such a value system. The word “walk” itself, peripateo, literally means “to walk around,” and is a general word for life’s movements as in the walk by means of the Spirit (Gal. 5:16), led by the Spirit (5:18). In that Galatians passage a different word a bit later (v. 25), stoicheo, even focuses more on details, “to walk in a row” as in a platoon keeping in step with the platoon leader.

“Worthily” defines how the walk is to be lived. The word is from axioo, “to weigh” on the ancient scales. Each side had an arm supporting a pan. A merchant could put a certain amount of weight on one side, and know when goods he put on the other side were equal to this weight. The same word appears in Ephesians 4:1 for believers seeing that their practical walk has equal weight with, or is consistent, appropriate to the riches God has given them in Chapters 1–3. Here in Colossians 1:10 the point is of the same essence. The Word-filled life of verse 9 can give discerning ability so that Christians may walk asserting a manner of life that has “equal weight with” the Lord, with what He is worth in a right value system.

To make it even clearer, Paul defines further, using a series of clauses that keep spelling out what this life that is lived worthily of the Lord looks like. The first is “with relation to all that is pleasing,” apparently in His sight above all as He weighs actions and motives (1 Sam. 2:3; 1 Cor. 4:5). Next Paul writes, “in every good work continually bearing fruit and continually increasing,” showing produce as well as perfecting in the Christian life, all of this “in the knowledge of God. . . .” He still has not completed his string of defining clauses. He goes on, “in all strength being continually strengthened according to [the norm or standard of] the power of His glory [perfection in ability to supply sufficiency]. . . .”

This enablement to live the life successfully can register its repercussions in ways Paul goes on to describe, “with relation to all patience and longsuffering, with joy. . . .” It does not appear possible to be certain exactly what difference might lie in the meaning of “patience” and “longsuffering.” Some distinguish them as endurance in reference to things or trials that can exasperate, and a forbearance in putting up with people who can stir annoyance, resentment, explosion with anger, and so on. Both words surely refer to patience in keeping a good spirit in the most trying of circumstances which, without God’s power, could vex the spirit and ignite the tongue.

Paul’s words “with joy” describe the right-temper of victory that can show the sufficiency of Christ when human reasoning would think it natural to chafe or explode. Joy is that Christian good cheer that springs from faith that the resources in Christ are sufficient. It stays on top of things, riding out the storm, showing, indeed its being strengthened with strength. It is the joy that is a fruit of the Spirit (Gal. 5:22), not merely a natural reaction but a supernatural working. It is not endurance out of bare, hard, sour stoicism, but of genuine resources that prove adequate.

Still Paul’s defining clauses run on. In verse 12 the ability to cope is shown in “giving thanks continually to the Father. . . .” In what connection? Paul says more, “who has qualified us in relation to the share [portion] of the inheritance belonging to the saints in the light,” the ones God has made children of light (Eph. 5:8). These are the people who, being children of light, can actually live as children of light according to that Ephesians verse. Here in Colossians Paul is saying that the Father made believers “sufficient,” and this “to share in the inheritance. . . .” New Testament references to inheritance for the saints point to a final realization of this treasure in the next life, as Colossians 3:24 later suggests. To miss the inheritance to the kingdom is to face wrath that is the portion of the unsaved (Eph. 5:3–7; 2 Thess. 1:7–9), and to fail to be in the kingdom (Gal. 5:21). But God has promised to true believers blessedness called inheritance (Col. 3:24), kingdom and glory (1 Thess. 2:12), eternal life in its fullest sense for each believer as the ultimate goal (Rom. 6:22), the hope fulfilled (Gal. 5:5; Col. 1:5), “things God has prepared for those who love Him” (1 Cor. 1:9; cf. Rev. 21:1–22:5). Meditation on being qualified by grace to share in the eternal inheritance is a boost to the spirit to rise sufficiently to circumstances now.

In a further defining statement, Paul shares that God rescued believers out of darkness. The past tense, no doubt, refers to the time of their initial salvation. God brought them from the realm of darkness to the sphere of light in Christ, as Paul had preached in Acts 26:18–20. He elucidates here the positive sphere to which the rescue transferred the saved; it is “the kingdom of His beloved Son. . . .” Believers already are viewed as being in the heavenlies in Christ (Eph. 2:4–6), though not there yet bodily; they are conceived of as glorified (Rom. 8:30), this being so sure, but not yet carried out; they likewise are seen as being in the kingdom in certain foretastes that already boost their encouragement. Many statements show the kingdom in its full enactment to be yet future in Paul’s thinking (1 Cor. 4:8; Gal. 5:21; Eph. 5:6–7). It is also future in conceptions of John (Rev. 5:10; 20:4).

Paul now finishes out the thought of the prayer in verse 14. He has mingled aspects of prayer, focusing on intercessory requests and affirming privileges related to these. In the Son, who is the object of God’s love in verse 13, the saints have redemption, and in this provision the forgiveness of their sins. They lack no blessing that any Gnostic intermediary being need yet furnish.

In verses 15–19 Paul goes further in showing that this Son is head over all creation and over all the church, and all fullness dwells in Him.

Principles vital for prayer stand out vividly. First, we can learn from good examples here to get involved with other believers, thanking God for their faith, love and hope. Second, we can find encouragement as we pray for others when we reflect on the gospel bearing fruit and causing growth in some. Third, two things always meaningful to pray about is that believers will be permeated by knowing God’s will and patterning their lives in things that reflect worthily on Christ. We can name specific names, and keep up caring prayer for them. Fourth, Scripture offers a good guide in praying for details. In this example what Paul emphasizes is pleasing to the Lord, doing this by bearing spiritual fruit, growing in knowledge of God, relying on His power, facing trials with joy rather than coming apart, and giving thanks to God.

Fifth, bring the great accomplishments of salvation vitally into prayer. They can have a profound bearing on reminding us of complete sufficiency and how solid our outlook is forever. Even any slips by sinning need not keep defeating our praying, for in Christ we have forgiveness! Sixth, here is a case study as often in Scripture of mingling various aspects of prayer. In this prayer Paul exults in thanks, and affirms God’s saving work for these believers and their fruit. Then he intercedes for their further filling with truth, their walk, and strength from God to do it, and ends by affirming God’s saving certainties.

Two final principles are important. One is that our prayer that others will grow ought to flow out of having a true walk with Christ ourselves, as Paul and Timothy do. The other is that if we really walk with God in a good testimony that includes praying for others, we can encourage them by letting them know we intercede for them. Let us be sure this is not in a lustful craving to win accolades for our own glory, but in a Christ-tempered humility of a servant heart.

Colossians 3:15–17

How Thanks Fits In

Thanksgiving in prayer is a fragrance that can permeate all of life (cf. 1 Thess. 5:16). This is obvious as the Colossians passage shows gratitude’s correlation with spirituality, with the centrality of Scripture and with the control of the Savior shaping every word and deed.

The Correlation with Spirituality

We see this in noting the threefold mention of thanksgiving in verses 15–17, and seeing how this fits into the emphasis from 3:1 on that flows into it.

Believers in Christ have died and risen spiritually with Him (cf. Rom. 6:1–10). Since their initial salvation they can live in the realm of “things above,” where Christ is seated at God’s right hand, in the position of authority (cf. Matt. 28:18). That authority has been a big point in one of Paul’s prayers for the Ephesians (1:20–22). As citizens of the new realm, the saints’ lives are “hidden with Christ in God,” in that unseen but nevertheless very real union as joint-heirs with Him (cf. Rom. 8:17) in the realm of God’s riches. Having this blessed estate, saints are to fix their minds on these “things above,” seeking values of God’s will that no longer include sinful things before important to the unsaved life (Col. 3:5), but expressions in harmony with the new existence (12–17).

In this life-style patterned by the heavenly orientation, believers have “put on” the new person which is true to the image of God who made this new creation (10). Now “Christ is all and in all,” whether the believers are Greeks or Jews, circumcised or uncircumcised, from any segment of society, and servant or free. Christ is all in that He “is our life” (4), as Paul himself says “to me to live is Christ” (Phil. 1:21) and “Christ lives in me” (Gal. 2:20), and all is to be done “in His name” (Col. 3:17), all for His sake (23).

This means that these, “chosen by God, set apart [to His will] and beloved [as He esteems them]” are to live in a manner consistent with this (12). Paul is making the kind of correlation he makes in Ephesians 4:1, that privileged status in Christ should have its consistent outflow into practical spirituality that is appropriate to it. Here, qualities that the “new person” is to “put on” as spiritual clothing of the life-style are the essential values Paul elsewhere calls “the fruit of the Spirit” (Gal. 5:22–23). Any who died and arose with Christ are to be marked by compassion, kindness, humility, gentleness, patience, forbearance, a forgiving attitude like that of their Lord, love, peace, thanksgiving, a rich relationship with Christ’s word, and joy. The import of it all is to do everything in Jesus’ name, in recognition of His will, honor, authority, image, and so on (Col. 3:17).

Verse 15, in particular, first focuses on thanksgiving. A wonderful unity is possible between all facets in the fruit of the Spirit, in one composite whole. Here, more immediately, love is “the perfect bond of unity,” the ideal quality for fostering an attitude seeking what fits with Jesus’ name (17) and drawing hearts into a tone of teamwork. With love, as in Galatians 5:22, is the “peace of Christ,” the peace He is the perfect model of as He “is” peace, “made” peace and “preached” peace (Eph. 2:14–17), and who gives it as He promised, “My peace I give unto you” (John 14:27). It is also called “the peace of God that surpasses all understanding” (Phil. 4:7). And in the perfect accord of the Godhead which models the unity believers are called to, the peace is the fruit that the Spirit as the source provides, yet the peace that Christ gives in that the Spirit ever seeks to glorify Him, and gives in teamwork with Him (John 16:14).

In believers’ hearts this peace is to “exercise its rule,” bear its influence, using the word brabeuo as when speaking of an umpire in the ancient games ruling in an athletic decision. Christians can live in the heart-warming tone of maintaining the unity that the Spirit produces in the bond of peace (Eph. 4:3). They were called to this peace “in one body,” the sphere of the unity in which peace as an asset is a common privilege (Eph. 2:11–21). It is also a reminder of the common zest all in the body should manifest in seeing that this peace prospers.

Prayer correlates with this total life-style. At the moment, Paul relates it only in its one aspect of thanksgiving, mentioned three times, as this spirit is to saturate the whole of Christian living. In other places prayer in further aspects is to permeate everything, in all the will of God (Rom. 8:26–27), for example in petitions and intercessions (Eph. 6:18–20; Phil. 4:6; Col. 4:2–4). Old Testament and New Testament passages frequently mention other aspects that have a vital place.

Paul’s words after the listing of other fruit, “and be thankful,” articulate one of the main attitudes with which to foster peace. Many kinds of frictions can disturb relationships when people gratify selfish desires that do harm to others as well as their own well-being. And so Paul has taught, for example, the crucial role of thanking God in contentment for things in His will. He does this in direct contrast to being dissatisfied and indulging in sins that pollute lives and sabotage relations (Eph. 5:4). In the present passage, Paul similarly lists sins that wreak havoc against peace and come from hearts not grateful but grasping (Col. 3:5, 8–9). He has also urged expressions of peace that harmonize with gratitude, such as in seizing opportunities to forgive (13).

Not only is thanksgiving crucial in correlation with all of spirituality. It also fits with the centrality of Scripture.

The Centrality of Scripture

Verse 16 draws attention to the strategic impact “the word of Christ” can have in fostering such fruit in which thanksgiving is so profoundly present. The word is that “of Christ” not in belonging to Him, though it does, but in having Him as its object. The word that is the truth, the gospel, is the word that is so much about Him. It points to Him, teaches of Him, and focuses on Him as a central theme. This is as the gospel which in a real sense is Christ in His Person and Work is “the gospel of Christ” (1 Cor. 9:12; Gal. 1:7).

The appeal is to “let the word . . . richly dwell in you. . . .” As an adverb “richly” depicts the lavish manner of the Word relating to its values, standards, or ideals within believers. It is a fitting description in view of the many ways God’s Word is portrayed as so valuable, as compared with gold and silver (Prov. 2:1–4), and as great riches (Ps. 119:72, 127, 162). What is of such wealth should have a rich residence within. God has blessed believers with “the riches of His grace” (Eph. 1:7), “the unfathomable riches of Christ” (3:8). In Christ are hid “all the treasures of wisdom and knowledge” (Col. 2:3), and so the word of Christ can dwell richly. The generous God can deal in His wealthy fashion in the life as He already has “richly provided all things to enjoy” (1 Tim. 6:17), as He poured out the Spirit on believers richly (Titus 3:6), and as He can richly provide an entrance for the saved into His eternal kingdom (2 Pet. 1:11). To respond to the word so that it dwells richly within is appropriate.

Prayer for Christ to dwell or “be at home in your hearts” (Eph. 3:17, katoikeo) focuses on His dwelling in believers, and this in a deep or intensive way. The similar word here for “dwell,” enoikeo, is from the standpoint of the word about Christ practically dwelling in them. In this, Christ is very much “at home” living in Christians, showing the fruit such as love which is by Him (Phil. 1:11), as the word of Christ is also practically “at home” in impressing His will.

“Within you” is in an emphasis on the group of believers (Col. 3:16), and so would be within the corporate fellowship. But since they are sharing with “one another,” the word is coming from within individual believers, where it dwells, to bear its wholesome influence on one another.

The manner defining how the word has such an impact on lives is in Paul’s next words. He says, “in wisdom,” referring to looking at the life in light of the wise system of values in the message about Christ, “teaching and admonishing one another. . . .” The two activities are in the present tense, showing a continuing pattern of ministering mutually in the word as believers bring out the things that are copiously dwelling within. Out of the abundance of the hearts, the mouths can speak. Teaching no doubt covers a vast range of things in God’s will that are informational, instructional and inspirational, and admonishing while using the same truth emphasizes the urgency of transmitting matters into transforming application.

Contributing to each other as this directs could be fulfilled during group worship times as in 1 Corinthians 14, but also in smaller units such as twos or threes wherever believers are, even in family or work place privacy. Writers of biblical books, or of other early Christian letters had these literary channels, and today’s means of communication multiply the opportunities to all forms of literature, radio, TV, movies, CDs, phones, computer voice mail, e-mail, and the like.

“ To each” is basically the same as saying “one another,” for it refers to the believers sharing mutually. It permits every believer the privilege, which he or she can express in whatever particular gifts, situations and opportunities God provides.

Three expressions of teaching and admonishing here are psalms, hymns and spiritual songs, as in Ephesians 5:19. Ways the three words are used in the New Testament do not permit any confident distinction into three categories of songs. Together they convey the whole sweep of efforts to put themes of worship into words and these to music. “Psalms” can be the many of the Old Testament and later Jewish writings, and even include a newly composed song exalting God (1 Cor. 14:26). “Hymns” refer to songs celebrating God in praise as in Isaiah 42:10 (LXX). Paul and Silas had sung words of such songs in prison (Acts 16:25), and so Paul exhorts his readers (Eph. 5:19; Col. 3:16). Even “songs” offer praises to God for His being and His glorious works (Rev. 5:9; 14:3; 15:3). The word “spiritual” comes after “songs” but can well define the nature of all these praises. They are of a nature in accord with the One who fosters and leads in what is truly spiritual, the Spirit as in 1 Corinthians 2:12–3:1.

The next words in Colossians 3:16 further describe worship that gives centrality to Scripture.

It is not only “in wisdom” conveying teaching and admonition so that it will be according to God’s value system and accurate. It is, at the same time, “in [or by] grace” as to God’s grace-given power, enthusiasm, tone, and sentiment in line with His magnanimous favor. Peter is helpful in directing that each Christian is to serve “as of the ability that God supplies” (1 Pet. 4:11). With teaching and exhortation which can lay out standards, grace adds a dynamic and seasoning, an enablement, acceptance, freedom, and warmth. An example is in Acts 4:31 when the believers were filled with the Spirit. There, “great grace was on them all,” and this grace was sufficiency (cf. 2 Cor. 3:5; 9:8; 12:9). This was manifest in courageous, forthright testimony, tender generosity to supply when others were in need, power to be effective, and loving acceptance that fostered unity.

Worship that is “in grace” is to be in “singing with thankfulness in your hearts to God.” Whatever riches from the word about Christ the saints communicate in psalms, hymns and spiritual songs they are to express in grace and with gratitude to God, the Giver.

“In your hearts” puts the focus on the inward genuineness of worship that prompts the outward expression. The heart is the citadel of the whole inner being. God looks on the heart (1 Sam. 16:7), weighs actions (1 Sam. 2:3) and discerns the reality of motives (Ps. 139:1–4; 1 Cor. 4:5).

One other truth describes thankfulness in worship.

The Control by the Savior

Giving thanks to God in prayer fits into a correlation with all spirituality, and it fits with the centrality of Scripture. One last thought: it fits with the acknowledged control over every part of life by Christ (v. 17).

Thanksgiving appears for the third time in the three verses. It is, here, the final touch to doing everything, in word or deed, in the name of the Lord Jesus. Three ideas sum up the verse.

The absoluteness. Here is one of the most all-embracing statements in the New Testament about what is to govern Christian life. “Whatever” the believers do begins the absolute coverage. Paul continues with “in word or deed,” spanning all utterance which even could be in writing or in gestures (as sign language) that convey a message, and every activity. For even further emphasis, he adds, “all,” apparently expecting readers to fill in the word “do.” In other places Paul shows that this total embrace of all things will be relevant in the time of future reward—for every good work (Eph. 6:8) and also wrong (Col. 3:25). True believers will receive reward on the principle that their leaders do, their salvation forever intact yet degrees of special reward recognized or reduced in some measure (“shall experience loss”) as God evaluates every work for its true quality (1 Cor. 3:11–15; 4:5; 2 Cor. 5:10).

The authorization. Believers can learn well from being filled with the true knowledge (1:9) and teaching and admonishment (1:28; 3:16). They can make sure they receive the treasures of wisdom and knowledge in Christ (2:3) and take a stand against the false teaching of those in error (2:23) and any outside the faith (4:5). Their true authorization for anything they say or do is according to God’s Bureau of Standards, His standards of appraisal. Will it hold up to this criterion—being done “in the name of the Lord Jesus”? Even that is not anything a person might carelessly want to fudge into acceptance by his own judgment; it is what is truly in His name. It must be in accord with His will, His honor, His authority, and that is defined in great detail in “the word of Christ,” “the word of truth.” All the more motivation arises, then, to let this word dwell in them richly!

We have defined what Jesus meant by praying “in My name” in the exposition of John 14–16. His name is relevant in the present passage for prayer to be sure, as in thanksgiving. And it is relevant for all the things of life, just as prayer is. Without being exhaustive, one learns quickly in a concordance to biblical words that “in His name” or an equivalent is used in relation to believing unto salvation (1 John 5:13), being forgiven (Acts 10:43), being exhorted to obey God (2 Thess. 3:6), judging in a case of discipline (1 Cor. 5:4), praying in the myriad issues of life (John 14–16), and of course that part of prayer that is thanksgiving (Eph. 5:20; Col. 3:15–17).

It is of great importance to be steeped in God’s Word personally, to be sure of learning from sound teachers, and to be discerning about what people claim is a message from God (1 John 4:1–6). Not everything that is touted to be in Jesus’ name is authentic, just as a lot which people fancy is gold is not real gold. Like the Bereans, look carefully, and let the Word itself clarify in its light on what is true (cf. Acts 17:11).

The appreciation. Giving thanks through the Lord Jesus to the Father is important for everything we say or do. Paul even shows that motives are a part of what God appraises (v. 23; 1 Cor. 4:5). The panorama of the verse, plus wider clarification by Paul, covers everything in life. And so this fits with prayer being relevant in everything (Phil. 4:6), and prayer’s aspect of thanksgiving being vital in details (1 Thess. 5:17) and for everything (Eph. 5:20). God does, however, want His people to be filled with the knowledge of His will (Col. 1:9) and to practice discernment (Phil. 1:9–10) so as to give thanks with awareness. We can be alert to His purpose, knowing that He manages all things together according to His will (Rom. 8:28), understanding facets that we do not grasp.

It is time to meditate on principles of prayer. First, remember that prayer, as in thanks, can relate to all things in the whole spectrum of life that can have any link with God’s will. That does not leave out anything. Second, in matters that are more centered in the lives of a local assembly of believers, give an extremely big place to being thankful. Third, be on vigilant sentry duty to detect things that can rip the peace of Christ’s church, even if it is in one’s own home as a part of that church. And deal with these by resolute sensitivity to God’s Word, being a “peacemaker” and not a “troublemaker.”

Fourth, devote very close attention to toning the life with attitudes true to the spiritual values in this context (cf. also Gal. 5:22–23; Eph. 5:18–21; Phil. 1:9–11; Col. 1:9–14). Fifth, always remember that God never planned for a believer to go of and be a “lone wolf” Christian, but to live in harmony with the “one body.” When tempted to say or do things that might hurt rather than help, for every look at your own agenda, take many looks at Christ’s agenda evident in the passage.

Sixth, it is good for believers who disagree to do so agreeably, always making sure that they remain on good terms, if this is possible, and can honestly give thanks to God with a pure conscience.

If an uneasy, disturbed conscience agitates, it can be a big signpost to seek God in special prayer for a tender, sensitive, free spirit. And it can well be a sign to go to a brother or sister and be sure things are dealt with in a Christ-like attitude that encourages fellowship rather than exploding it.

Seventh, many Christians are in very urgent need to count God’s Word as a hundred times more important than they have treated it. Their devaluation of it is obvious in their neglect, misquoting, using it as a battle ax rather than to be a blessing, and their careless indifference about the diet their spiritual leaders put on their spiritual plates. It may be high time to embark on a serious, vital daily time in the Word that one keeps persisting in, and to make some real applications of truth saturated with thanksgiving.

Eighth, sincere interaction with Christ and other Christians should have as one of the leading ingredients an outright sharing of good things from the Word to bless others. If one never says things to help others according to God’s Word, he may be as sick spiritually as a person physically is when he is a walking case of pneumonia but not going to the doctor. With sharing of the Word, thanksgiving from the heart is a part of the reality.

Ninth, it can be healthy to ask and faithfully answer the question, “Am I giving thanks for the things I say and do, and with a pure conscience that these fit under the will, honor, authority and good pleasure of my Lord?” If not, it is confession time (1 John 1:9), and one needs a new start on the right path, this time for sure the path the Lord is taking.

Tenth, if one says he cannot carry a tune, he or she needs to deal with the issue, “but am I carrying real thanksgiving in my heart?” Even without a melodious voice before people or God, the gratitude of the heart can sing out in an unskilled way things that please the Lord. He always sees what is behind the tongue (cf. Ps. 139:1–4). He does want His people to be “singing,” and He means all of them. Some who would not venture to sing a solo can sing in some real way along with others. In this accord they can lend their hearts and voices to the united celebration that exalts a great Lord.

Colossians 4:2–4

Heads Up Prayer

This passage and Ephesians 6:18–20 are the two fullest descriptions Paul gives of an all-around prayer life that is disciplined to count effectively. The focus is expressly on prayer in verses 2–4, but Paul’s call to pray for his witness (3–4) leads aptly to the intercessors’ own outreach to the unsaved, also an outflow from prayer.

All of this fits within Paul’s challenges to the believers in their new relationship in Christ (3:1–4:6). His calls all saints to a new attitude based on heavenly privilege (3:1–4), to put away the old style of life (3:5–11), to put on the new manner of behavior (3:12–17), and to respond appropriately to new relationships with others (3:18– 4:6). In the last of these, the relationships are in the Christian home (3:18–21), between slaves and masters (3:22–4:1), and toward the unsaved (4:2–6). The last phase moves in three steps.

Passion in Prayer (v. 2)

A summons to all-out earnestness at God’s throne poses a sharp challenge to any half-hearted, casual, and hum-drum substitute for a prayer life. The fervor that ought to characterize prayer becomes obvious as Paul exhorts Christians to be three things in prayer.

Avid. A graphic word conveys being avid, not apathetic, in the words “Devote yourselves to prayer. . . .” The term proskartereo can have several ideas, “to stay by or persist in,” “adhere to,” “busy oneself with,” “be devotedly engaged in,” “occupy oneself with earnest diligence,” and so on. It appears in Acts 1:14 for disciples in the upper room continually devoting themselves to prayer. In Romans 12:12 the idea is something like “be fervently devoted to prayer,” or tenaciously attached to it. Officials of government, as God’s servants in a sense, “wait continually on their task” (Rom. 13:6). Acts 2:46 even uses the word of early believers daily spending time in prayer at the temple. And Jesus told His disciples that a boat should “be ready continually,” or they should hold fast to it to keep it available for Him due to the danger of the crowd pressing hard at Him (Mark 3:9).

So the word refers to fervent devotion, the very opposite of the frequent apathy that settles for a very shallow snatch of prayer now and then. Even so, prayer is often dispensed with on the fly, soon put aside to get at “more important things” that really matter to help life go on. The term here speaks of passionate attention as to priorities, allotting time, giving attention, and holding to prayer tenaciously. The present tense of the verb accentuates the continuing nature of a fervency that means business.

The earnest devotion is to “prayer.” Paul uses the general, umbrella word for prayer that entails in any or many aspects in it. So it can embrace praise/thanksgiving, confession, petition, intercession, affirmation, oath, question, and so on. In word order the emphasis is “To prayer be devoted,” thrusting prayer into a very crucial role in Christian life.

Alert. After the command for aroused surge to prayer, a present tense participle immediately follows. The idea on prayer is, “by keeping alert,” that is as a persisting habit that marks the believers’ lives. Here “alert” is gregoreo, a term for a sentry stationed on vigilant watch, not falling into a doze. It is a word for being awake, aware, attentive, on the look-out. In the discipline to be keyed to act in prayer, it is synonymous with another term, agrupneo, “to stay alert,” as in Ephesians 6:18. The second word appears for keeping alertly prepared for the coming of Christ and fulfillment of various events in the end times (Mark 13:33). And in that same connection it occurs for being in a state of keen readiness for such events, praying to escape calamities and to stand before the coming Christ (Luke 21:36).

Keeping up such a watchful focus, Paul says, is to be “in it,” in the life of prayer that is an ardent devotion. Many who profess the name of Christ are passionately engrossed in a lot of other things, such as a workaholic pattern, watching TV, gardening, stamp collecting, flea markets, athletics, jogging, and countless other things. The priority of serious Christian involvement signals God’s people to be “in it,” in such a commitment as prayer, “on the ball,” on guard, set, and not distracted.

Appreciative. Paul adds, “in (or with) thanksgiving.” The word is the normal New Testament term for uttering thanks, eucharistia, and the apostle uses forms of it in this letter (1:12; 3:15, 16, 17). One can return to those passages to review examples of things for which to be thankful. Thanksgiving is a part of the more inclusive term “prayer,” a grateful focus that is one aspect of it (Phil. 4:6).

Any prayer can rise to God with fragrance as sweet incense ascended in the ancient sacrifice system (Ps. 141:2). Paul shows in other places that the delightful spice of thanksgiving is relevant in things (1 Thess. 5:17) and for all things as believers trust in God’s sovereign orchestration of all details (Eph. 5:20). Causes to voice gratitude are always timely to celebrate that God hears, that He has forgiven us all trespasses, that He sees believers in His beloved Son (Eph. 1:7), that He promises to answer, that He does not permit things to be as bad as they might be, that the future is as bright as the promises of God, that we have His Word to guide our steps, and on and on.

From passion in prayer, Paul transitions to particularity in prayer. The transition is evident in definite ways. For Colossians 4:3 shifts from praying in general, as believers appeal on their own behalf and for others, to a different focus. Now it is on praying “also” or “as well” (Gr. kai) for a distinct, specific matter. What Paul has in view is praying “concerning us,” referring to. himself and those with him. Then he spells out the definite request itself (vv. 3–4).

The Particularity in Prayer (3–4)

Again the word for “praying” is the general, overall, normal term for prayer in the New Testament, a participial form of the same word that verse 2 introduces as a noun. In its present tense, it is calling for a continuing stream of praying by the believers at Colossae.

The specific items of prayer in which Paul and his group need help are now pin-pointed. They appear in two clauses that lay out the purposes for which he wants prayer, or else the express content to voice in the requests. Both begin with a form of words in which the same word (Gr. hina) introduces words that will define the purposes or spell out the exact content of the petitions (“praying . . . [namely this], that”).

Both requests focus on an opportunity to get on with faithful witness to reach the unsaved.

For clearance to speak (v. 3). Pray, Paul pleads, that God may open up a door for the word. He realizes that God works out His purposes, His power is necessary, and His guidance is essential to effect a clear entry to people’s lives. He himself testifies elsewhere of an evangelistic “door” or opportunity being opened by God (1 Cor. 16:9), and again a bit later (2 Cor. 2:12).

The next words coordinate with the opening of an opportunity. God must do the opening, and when He does it clears the occasion to allow man’s part, “for us to speak forth the mystery of Christ. . . .”

It is quite interesting that Paul was sharply observant to snatch new privileges to present the gospel, as we see him doing in Acts 28 and in Philippians 1:12ff. It is also significant that he primarily seeks God’s advantages, not his own. To Paul, an open door to reach others seems more important than an open prison door that can free himself. God can use him by opportunities to witness in the prison (cf. Acts 16), or open doors outside it.

The “mystery” is God’s message about Jews and Gentiles being one group in Christ (Eph. 3:6), or seen from another perspective “Christ in you, the hope of glory” (Col. 1:27). For this, and all the preaching of the “unfathomable riches of Christ” (Eph. 3:8) Paul is in prison.

For clarity to speak. Paul can only seize the opportunity of an open door to its full advantage if God also gives him boldness to “manifest it as I ought to speak it.” He begins verse 4 with his second clause expressing the purpose or content of the prayer he counts on to gain God’s success. This is parallel with the clause needing prayer for God opening the door. So, prayer can seek for God to open the door for witness, and to open the mouth of His man fulfills that witness.

Some see Paul’s need as clarity here. The parallel request for prayer in Ephesians 6:19–20 distinctly puts all the emphasis on being enabled with “boldness;” a word for free and forthright openness. In verse 19 there, he needs his mouth opened “to make known with boldness the mystery of the gospel,” and in the next verse he relies on God’s answer to prayer, namely “that I may speak boldly, as I ought to speak.”

This term differs, however, from the word in Colossians 4:4, however, is phaneroo, “to make manifest, plain, evident.” Paul uses forms of this word group twenty-eight times, more often than any other New Testament writer. The word appears for God revealing or unveiling salvation (Rom. 1:17; 3:21), manifesting truth by the preached message (2 Cor. 2:14; Col. 1:26), and reflecting the likeness of Christ in one’s life-style (2 Cor. 3:3; 4:2). Paul employs the same verb to expect Christ being made manifest in His future coming, and for believers being made evident with Him (Col. 3:4; cf. 1 Pet. 5:4; 1 John 3:2). He also uses the term for the future judgment of believers. They will be manifested, revealed in a manner that exposes their true character so that their reward can be fitting (1 Cor. 3:13–15; 2 Cor. 5:10). The Lord will “manifest the counsels of the hearts . . .” (1 Cor. 4:5; cf. Ps. 50:21).

When we compare Paul’s emphasis on prayer for boldness in Ephesians 6 with prayer in Colossians 4 for making the message “manifest,” it is difficult to decide if he refers to making it distinct in the sense, again, of boldness, or of clarity. The gospel could be made manifest in one sense in forthright confidence and another in outright clarity. A need of prayer for both would be highly urgent. However, since Paul in Colossians 4 does not use the express language of boldness as in Ephesians 6, he probably refers to making the gospel distinctly plain. He means opening it up, setting it forth so as really to register and make sense. This would entail God’s answer to prayers, helping in such matters as simplifying, and relating truth relevantly. It pertained to being unequivocal about what he means, showing it is what the hearers need, and resolving snags that could cause people to misunderstand.

Other requests in which Paul seeks prayer support appear in 2 Thessalonians 3:1–2. He wants the message to spread rapidly, to be glorified, and he and his companions delivered from perverse and evil men who are in unbelief. Romans 15:30–33 is yet another case.

Having asked prayer for his witness, and thinking along that line, it seems natural that Paul’s next words about their witness would also fit closely with prayer, even if he does not explicitly say this. The present study views the witness in verses 5–6 as calling for urgent prayer as well.

The Perception from Prayer (5–6)

Prayer that Paul exhorts for the Colossians to be passionate and particular in also can flow out spontaneously in watchful readiness that is set to make the most of their own witness. His counsel is that their invest their opportunities along perceptive lines.

Advised. “With wisdom” is the foremost need Paul sees for their witness. He thrusts it into prominence, mentioning it first. This is a wisdom these people of Christ can have by being filled with the knowledge of God’s will (1:9), tapping the treasure of it in Christ (2:3), and having God’s answer to prayer for their utterance, just as Paul needs this. With such wisdom, Christians are to “be walking,” going on conducting themselves as the present tense indicates, “toward” or “face to face with” (Gr. pros) “those who are outside,” that is, outside of Christ, unsaved.

Advantageous. Believers can even gain advisement as to the timing that is of the best benefit, as in the latter part of verse 5, which literally reads, “redeeming [buying up]” as men bought slaves out of the market place. What they are seizing to good use is “the time,” the kairos. This word looks at time in the sense of its “opportunity,” its “opportune situation,” or its “significant occasion.” To land on this would take guidance by the discerning Holy Spirit. He knows the right time as He directed Philip to approach the Ethiopian eunuch who was ripe to receive witness (Acts 8:26, 29), and later led him to another opportunity (v. 39). Jesus had promised that the Holy Spirit would “give” believers what to say in certain situations of bearing witness (Luke 12:12; cf. Matt. 10:19; Mark 13:11). He also said, “I will give you utterance and wisdom which none of your opponents will be able to resist or refute” (Luke 21:13–15). Examples of God doing this are clear-cut in Stephen (Acts 6–7) and Paul (Acts 13, 16, 22–26, 28).

Appropriate. The Christians’ speech is to be a testimony in two ways that are apt.

(1) In being seasoned. It is to be always “with grace,” and Paul illustrates this as “seasoned, as it were, with salt. . . .” Salt probably illustrates their words being against what corrupts and an ingredient of godly seasoning, or charm (Matt. 5:13). Christians’ speech is to focus on what is uplifting to others, and avoid what is down-grading (Eph. 4:29). Salt portrays grace which is shown in God’s power supplying sufficiency (2 Cor. 3:5; 9:8), and His tone in being winsome, gracious, and tasteful. Jesus is said to have spoken “graciously” (Luke 4:22). Believers need to cultivate spiritual skill to speak with the unsaved in an interesting, inviting, engaging wholesomeness. In context, such a benefit comes in lives that are devoted to God’s presence in prayer and God’s precepts in His wisdom.

(2) In being sound. Paul conveys this in the words “so that you may know how you should respond to each person.” Peter writes similarly of God’s people being set to speak to the unsaved. They can give a reason for the hope within them to anybody who asks (1 Pet. 3:15). The witness comes down to specific individuals, and the words can be effective with proper “know how.” Christian leaders can teach skills from tested experience as God has led and taught them, and can be very adept as they work with God, yet the sufficiency rightly is from God and the wisdom that is in His Word.

The seasoning puts the focus on charm, and the soundness on the carefulness. Both factors are appropriate in witness.

Let it be kept in mind that in Col. 4:2–6 the emphasis begins with prayer to God (v. 2), and goes on to presentation to people, first by Paul and his associates (3–4), then by Christians in general (5–6). The old adage, “talk to God before you talk to people” is true here.

Principles in prayer are easily highlighted here. First, we need to shake off the sloth of apathy and be avid about the role of prayer in relating ourselves to the interests of God’s gospel. It may be high time to get serious and see that we follow through, and be done with this business of making almost a mockery of prayer, or starting and giving it up after a few days. Second, in light of Paul’s pictorial language, we are called to be wide-awake in watchful prayer as a guard is at being on alert vigil.

Third, let us make sure to add the sweet spices to our prayers as the Old Testament priests prepared fragrant spices to rise to God from the hot coals off the altar of incense. Praise/thanksgiving is always a proper offering (cf. Ps. 141:2). Fourth, we can ask ourselves what, really, we are doing in prayer to be serious about supporting the gospel we claim is making the difference for us for all eternity. Are we regularly and earnestly interceding for others as they present the gospel—for pastors, evangelists, Bible study teachers, missionaries, fellow Christians in their contacts all around us? Are we asking God to bless the message over the air waves, on TV, in literature, and other means? Are we doing it as if lives depended on it, or seldom and in a haphazard, trivial fashion as if it is about the least important thing in our week?

Fifth, be done with hazy generalities like “Lord, bless all the missionaries,” or “Lord, bless Mary in her missionary work, amen.” God took time for us; we can take time for Him. We can pray about specific details such as God opening channels for freedom to witness, and for not mincing words but being clear, and for speaking boldly, and for strength to face enemies and be protected from them. Sixth, if wisdom is so vital in what we do before a watching world, we ought to take determined steps to get filled with the wisdom of God’s Word by patient study, by being alert listeners, and by fervent prayer.

Seventh, if our speech is to have the appealing flavor of grace and the Spirit leads in this as Jesus assured, we will be wise to be very much in step with the Spirit. This will mean being in tune with God’s will, and being quite prayerful in seeking this, as the Spirit helps us in prayer to have that will (Rom. 8:26–27). Eighth, the best way to learn to fish is to go fishing with good fishermen and get lots of practice with the fish. Similarly, the best way to “know how . . . [to] respond to each person” is to be a person of serious prayer and spend time learning to be winsome and sound with “outsiders” about the Savior.

A final principle is urgent. If Paul, the great man of prayer and witness pressed so urgently to have others’ prayers, what are we doing about enlisting backing by prayer?

Colossians 4:12–13

A Prayer Model Paul Approves

While concluding his epistle with vignettes on trusted companions and greetings (4:7–18), Paul portrays Epaphras as an exemplary warrior in prayer. He is “one of your number,” a man from Colossae who has brought Paul a report about Christians there (1:7–8).

The verses which describe this intercessor commend him for three things.

His Endlessness in Prayer (v. 12b)

Here, front and center, is the man believed to have taken the gospel to Colossae and nearby cities such as Hierapolis and Laodicea (v. 13). He is an evangelistic pastor.

This visitor with Paul in Rome is “always” engaged before God “for you in his prayers. . . .” He is an example of what Paul has meant by “Devote yourselves to prayer” (v. 2). He models what Jesus held up as a standard, “Men ought always to pray, and not to faint” (Luke 18:1). He is similar to his Savior who prayed so regularly (Luke 5:16) and sometimes for a very long time (6:12), and cut in the same pattern as Paul who was “praying always for you” (Col. 1:3), at this unceasingly (v. 9). He shows that Paul’s challenge to “pray without ceasing” (1 Thess. 5:17) does not lift an ideal that only he can rise to, but is possible for another.

His Earnestness in Prayer (v. 12c)

This is apparent in three ways.

The agony. Paul describes his effort by the word that literally means “agonizing,” and does this in the present tense to show the continuing perseverance. He took seriously his ministry, as Paul did his when the apostle could describe his own faithful labor for the Colossians as “agonizing according to His power, which mightily works within me” (1:29). Paul adds that he is engaged in a great struggle (“agony”), using a form of the same word group (2:1). The verb as 1:29 and 4:12 and the noun as in 2:1 refer to intense striving. They were used of athletes devoting their all to training for competition similar to the Olympic Games of today. Men, such as Paul and Epaphras, had thrown themselves into a far more important struggle than that in which athletes vied. And they did this for eternal benefits that far outweighed the trifles temporal crowns would eventually be realized to have been.

In another letter, Paul contrasts the earthly temporal advantage (a prize or crown with leaves already beginning to wilt by the time it was awarded a victor) with the imperishable crown from God (1 Cor. 9:24–27).

The amount. The “spiritual athlete of intercession” here did not just pray, put his concerns “on hold,” and leave them to take up other things. He kept on with his effort in “prayers,” a plural that evidently describes a pattern of regular trysts with God. Epaphras kept returning to these vigils in dogged endurance. Paul, whose own standard was very high, was so impressed that he could attest this example, “For I bear him witness that he has a deep concern for you” and for those in other places of his ministry. No half-hearted effort was involved here, but a thorough-going, “deep” seriousness. The prayers also leaped far beyond what many believers settle for as they breeze through their “petition lists,” and reached out to touch people in at least three cities.

The application. Epaphras applied his prayer vigils to others, at least in what Paul emphasizes in this brief character profile. How different from those numbered among the saints who are to a high degree smitten with the “do this for me” complex. Their prayers seldom break beyond the boundary of “me, myself, and I,” and if so only to concerns of their own immediate family or circle of close relatives or friends. In classes on prayer, many have admitted this narrow span of interest, and some have taken giant strides to enlarge their vision.

His Entreaty in Prayer (v. 12d)

Epaphras, who might be called “Eppie” today, toiled in earnest intercessions for one basic, yet crucial request. It is phrased in the clause which begins with words expressing the content (Gr. hina), namely, “that you might stand perfect and fully assured in all the will of God.”

The request is one, but it pleads for two facets critical to Christians doing God’s will.

Maturity. The plural word teleioi that denotes “perfect” expresses this. The term refers to those who are sound, fully developed, ripe, mature, or complete (1 Cor. 14:20). It does not refer to sinless perfection as if saints attain to this in the present life. The idea is maturity in being responsible Christians, who stand solidly in honoring values of God’s will, in a seasoned all-around testimony.

Fullness. A compound word expresses this (Gr. plerophoreo). The two words that join are pleroo, “filled” with the Spirit (Eph. 5:18), “filled” with the knowledge of God’s will (Col. 1:9), and “filled” with the fruit of righteousness (Phil. 1:11), and phoreo, “to bear or carry.” The term here can mean “to fulfill” as Luke speaks of things fulfilled or accomplished among believers (1:1) or Paul of Timothy fulfilling his work as an evangelist (2 Tim. 4:5). In the word is the idea of being carried to fullness. Another meaning is synonymous with “to fill” as in the God of peace filling Roman believers or bearing them to fullness in joy and peace in believing (Rom. 15:13). Still a third idea that some see in Colossians 4:12 is “being fully persuaded, convinced.” This is as Paul says Abraham was fully persuaded that what God had promised He was able to perform (Rom. 4:21), and a believer’s mind ought to be fully convinced in how he regards one day or another (14:5).

Any of the meanings fit well with the Colossians. Being firmly persuaded in the faith and taking an unshakable stand on it would be relevant against the persuasive subtleties of false teachers. This is a danger in 2:4 that so far they are disciplined to resist (v. 5). Paul sees the peril as still a threat (vv. 8, 16, 18). At the same time, being “filled,” “fulfilled” or “brought to fullness” in the authentic knowledge would establish believers. A form of the same word pleroo appears in the concern that Archippus “fulfill” or carry out his ministry with fullness (Col. 4:17). It would be very natural for Epaphras to pray for the same objective that Paul prays for the Colossians. This is for them to be filled with the knowledge of God’s will in all wisdom [persuaded by this, not by the false] and understanding” (1:9; cf. Rom. 15:13). This fullness would be true in a walk worthy of the Lord, pleasing Him in everything, bearing fruit in every good work, growing in the proper knowledge, even strengthened by the Spirit to steadfastness, endurance, joy, and thanks (1:10–11).

In being brought to such a filled life, believers would appear to be at their best. They would, in 4:12, be “mature” as Paul himself seeks for them in 1:28, and in this continuing to increase even more (cf. Phil. 3:14; 1 Thess. 4:1). They can be brought forward to a greater measure of fullness ever possible in this life, and ultimately to the final fullness in the next life (Phil. 3:12). This matches well Paul’s own prayer not only in Colossians 1 but similarly for believers in Philippians 1:9–11. There it includes discriminating discernment and choice of things that are excellent, even a sincere and blameless testimony in the fruit of God’s will.

For such maturity and fullness in God’s will, Epaphras interceded. But Paul pays further tribute to this man of prayer.

His Empathy in Prayer (v. 13)

Paul has just shown the tenor of the man’s contribution in prayer. Now he explains (Gr. gar, “For”) his own testimony to him as if attesting his honor in court. What he says, as if under oath, is “that he has much hard toil on behalf of you and of those in Laodicea and Hierapolis.” The word “that” introduces the express content in the testimony, which follows. Then “he has” is in the present tense, portraying the prayer effort in its very process, going on. How seriously Epaphras assesses the prayer advocacy is clear in the word “much.”

Then the labor and struggle that engrossment in concerned prayer for others entails is described in the word “toil” (ponos). Light on what it expresses comes from the three other instances where it appears in the New Testament, all in the Book of Revelation. In 16:10, it describes the unsaved following the “beast,” the Antichrist leader in the future tribulation period. When God’s angel had poured judgment on these, “they gnawed their tongues because of the pain,” and verse 11 mentions their “pains” and “sores.” Later, 21:4 assures the saved, those whose destiny is in the New Jerusalem in God’s blessings that they will have no more tears, death, mourning, crying or “pain.” The word plainly depicts distress that hurts or registers pain.

The pain that can exact its force on a person interceding for those in spiritual need can be physical discomfort, and emotional hurt at the thought of the enemy’s wicked deceits and their damage. One can see some of the possible anguish with which prayer must deal in reading Paul’s description of spiritual warfare in Ephesians 6:10–20. There, opposition is from the devil, his demons of darkness, the evil day, the fiery darts, and the perilous designs, or stratagems that are against Christians. The pain can be the ordeal in pleading victory over others’ indifference, coolness, and dullness. It can involve shared heartaches with godly family members distressed at loved ones flirting with error, or the pangs of being separated from believers one loves, as Epaphras is while with Paul. These are but a few of the ways distress may be suffered during intense struggle.

A description of a man so caught up in a struggle for others’ sakes reminds one of Jacob’s wrestling with God to gain his blessing (Gen. 32). But one can wrestle to gain His blessing for others, as well. The struggle also suggests a scene of a wrestling match as in Ephesians 6, locked in combat with the powers of evil that seek believers’ damage. The very word language of “agonizing” or “agony” that speaks of conflict here and in Paul’s concern (Col. 1:28–2:1) was used in the struggle of wrestling. Paul, though, uses it of another venue where conflict rages, a wrestling in the spiritual realm, for spiritual victories. One expression of this is in contending for God and against the odds with which an intercessor can be pitted, as Epaphras was, toiling in “much pain, or distress.”

Principles of prayer grip the spirit here. First, a person sold out to God in a prayer life as Paul was can have a great impact stirring others to all-out effort too. Christians need to think of what God could do if they also became earnest in continuing prayer. Second, when away from one’s home fellowship the prayer commitment should not be “out of sight, out of mind.” It can even be, as here, “out of sight, but very much in mind,” a great ministry that wins victory against the distances.

Third, there is a kind of agonizing that is of the flesh and useless for spiritual gain, yet there also is one that is of the Spirit for great benefit. To have the kind Paul and Epaphras had is to be “spiritual athletes” who win great gain for God’s cause. Why not join this team? Fourth, it is fine to pray about temporal urgencies like “daily bread,” but we also should devote much and fervent prayer to asking that God bring believers to maturity and full development in His will. We want to count in helping people in their physical troubles, but count too for eternal spiritual matters. Fifth, many testify that intercessory prayer brings immense pleasure, and the praying person also feels the distressing grief of the agony that touches the heart of God.

Sixth, this is a good opportunity to stretch one’s vision to greater things. We can, like Epaphras, project the good our prayers can gain far beyond the limits we may have settled for. This man touched people far away in three cities, and also the great apostle Paul. And some today plead for people in many nations. They did not start that way, but they committed themselves, and God helped them grow to prayer that kept reaching farther and affecting more. It may touch off a spiritual revolution to keep saying sincerely, “Lord, here am I, make me more usable in a life of prayer.”

A seventh principle is this. One may think he is from the back end of nowhere, from just a small place. But if he lets God be the One who leads us to what prayer life can amount to, the possibilities are vast. Epaphras was such a person. Where will you be in prayer ten years down the line if you turn it on and are really faithful now?

Colossians 4:18

A Good Prayer in Parting

Two things relating to prayer happen as Paul closes his letter to send it on its way via Tychicus (v. 7). First is a plea to be remembered, and this is most urgently in prayer. Second is a prayer that God’s blessing be on them.

The Appeal to be Remembered

Prayer is certainly one way of remembering Paul, though the full embrace of the request covers every expression of care. Paul is asking these believers for the same thing that Hebrews 13:3 urges as an outflow in “love of the brethren” (v. 1). That passage lists hospitality, remembering the prisoners, and having compassion on the illtreated, among other things.

Remembrance of Paul in his Roman incarceration could be evident in their own faith to grow and labor in ways that encourage him (cf. 1:3–12), knowing the glory God will effect in them (Eph. 3:13), the fruitful result (Phil. 1:14), and that God’s people will win (Phil. 1:28). It also could include care shown through gifts as the Philippians did (4:15–18), or supporting Christians from their midst who could visit and encourage Paul along lines Jesus had commended (Matt. 25:36), as some in Colossians 4:11 have done.

Prayer is still the overarching and saturating element in loyal remembrance. What Paul remembers from things heard of the Colossians basically ignites him to pray in thanksgiving and intercession for God’s further work in them, as in things that have permeated his own prayers. He would expect the same from them. They could remember him in appeals for God to carry out in him more of what he has shown strategic to God in his prayers for them. Their remembrance would flow in intercession for God to supply insight to His will, a worthy walk of fruit pleasing to God, strength to keep being steadfast and enduring with joy, and further advances in witness (Phil. 1:12–17). And they could pray that God, if He willed (cf. Rom. 8:26–27), would work in Roman authorities the decision to set Paul free, as the apostle relied on others’ prayer remembrance for this (Phil. 1:19; Phile. 22).

The Advocacy for Blessing

With his plea for their prayers to help him, Paul in turn intercedes to draw God’s benefits to them.

This is a fitting finish to a letter showing his and Epaphras’ models of prayer for their welfare and his motivation for their prayer in thanksgiving (Col. 2:7; 3:15–17) and petition (4:2–4).

He summons grace, literally “the grace” with a definite article before it, to be “with you,” his plural reaching out to all the believers at Colossae, Hierapolis, and Laodicea. He follows his usual custom of interceding for God’s further grace on those in whom He has already begun His work of grace, both at the outset and end of his letters. Believers always need new ministrations of grace in God’s quality of life, His power of sufficiency that frees from sin’s hindering weight and lifts them to execute His will. For the Colossians, prayer answered in a flow of grace is relevant in their having speech flavored with charm (4:6), upsurge in praying (4:2–4) even as heirs to the grace of life in marriage (1 Pet. 3:7), power for boldness, unity and generosity (Acts 4:31), and denying ungodliness while walking in godliness (Titus 2:11ff.).

One can see how grace is relevant for every aspect of life in observing verse by verse in Colossians the things in which grace makes the difference. Paul leaves vividly displayed on the screen of the believers’ minds ways that God’s energizing enables him to live life right out to the hilt (1:28).

Paul prays fully convinced of the kind of sentiment a famous Christian song has long since expressed. “’Tis grace has brought me safe this far, and grace shall lead me home.”

Principles shine through the final prayer passage. First, it is not wrong to ask for others’ support, as in prayer, if the motive is right that in all things Christ have the preeminence (1:18). Second, we can pray realizing that a very close bond can exist between facets that are physical and temporal as in prison, and aspects that can have great spiritual significance. Prayer can claim its victories in the setting of our temporal extremities.

Third, make it a practice to pray much for others when you challenge them to pray for you.

Fourth, live so committed to God and His message that when you appeal for others’ remembrance they will know that supporting you is without any doubt supporting the things of Christ. Fifth, let your short prayers, such as “Grace be with you,” be voiced out of a full, all-out servant life that intercedes much in detail for others. Paul sets a clear pattern illustrating this. Sixth, in such an integrity, even short pleadings at the throne can bear great effect as God reads the hearts (Rom. 8:27). He is touched when one of His own prays briefly as Peter (Matt. 14:30), and just as in that example can give His answer that is ever so timely!

Seventh, never sell short God’s power to answer prayer for people and situations far away.

Keep in mind that God is as close there as He is with you, and His ability leaps far beyond all we can even ask or think (Eph. 3:20).

Prayer in 1 Thessalonians

Introduction

Eight chapters in the two epistles to Thessalonica combine to offer nearly twenty distinct passages on prayer. Each letter has at least nine. The number is more per chapter than in any of Paul’s letters to churches (cf. 1 and 2 Cor., fifty-three in twenty-nine chapters). Of course we have no second epistle to the Romans, Galatians, Ephesians, Philippians, or Colossians, and the three pastorals together do not have as many references to prayer as the Thessalonian correspondence.

Besides the frequent mention of prayer, the two Thessalonian letters have three of Paul’s longer recorded intercessions (1 Thess. 1 and 3; 2 Thess. 1). These give us much insight on his prayer, just as his advocacy does in other places (Eph. 1, 3; Phil. 1; Col. 1, etc.). The famous words “pray without ceasing” and “in everything give thanks” meet readers here (1 Thess. 5:17–18). We also find, along with Romans 15:30–32, Ephesians 6:19–20, and Colossians 4:3–4, a clear passage about details for which Paul needed prayer (2 Thess. 3:1–3). Not only that, but a very clear statement occurs here of prayer in relation to the contrast of destinies between saved and unsaved (2 Thess. 1:5ff.).

Paul distinctly shows the close union of his prayer for God to preserve believers and his strong confidence that God will faithfully do this to carry out His will (1 Thess. 5:23–24). Readers also see the best example in Paul’s letters of prayer for converts among whom he emphasizes his own gentle, caring service (cf. 1 Thess. 1 and 2).

Before a survey of prayer, every time it is mentioned, it is good to see the setting in which prayer fits.

The Author and Date

Paul is the writer and credits Silvanus and Timothy as joining in the effort at the outset of both letters. This relates well with part of the first epistle being autobiographical from his missionary travel (Chaps. 1–3). Paul is united with the believers in a “we . . . you” bond.

Dating can be set fairly close to biblical and historical reference points. On his second journey in Acts, Paul ministered at Thessalonica (17:1–10), then went on to Berea and later to Athens (17:15) and Corinth (18:1). Luke’s mention of Gallio, proconsul of Achaia while Paul was at Corinth (18:12), has been illuminated by an inscription found at Delphi. It dates Gallio’s rule within the reign of the emperor Claudius. The inscription seems to show that Gallio took office in the summer of A.D. 51. Luke’s tracing of Paul’s stint at Corinth suggests that Paul had been in Corinth a year and a half when Gallio came to power (vv. 11–12). So, Paul could have arrived at Corinth very early in A.D. 50. He wrote the two letters to the new church at Thessalonica while bearing testimony at Corinth some time in 50–51. What he wrote while at Corinth seems clear in comparing Acts 18:5 and 1 Thessalonians 3:1–6.

Silas and Timothy, coming from Macedonia, reached Paul and briefed him on the young converts in Thessalonica. He then wrote the first epistle, and the second one followed a few months later in response to reports that certain problems still needed a remedy. Some were upsetting believers with false teaching about the future tribulation time (2 Thess. 2), and others were shirking their duties to make a living, not working responsibly (Chap. 3).

The Background and Purpose

The city with a population of around 100,000 in Paul’s day, now a Balkan metropolis called Salonika, had been founded about 315 B.C. by Cassander. He named it in honor of his wife, a half sister of Alexander the Great. Situated strategically on the great road (Via Ignatia) which linked Rome with the entire region of the Aegean Sea, Thessalonica was a crucial center to spread the gospel. Paul will refer to believers sounding out the Word from there (1 Thess. 1:8). Founding of a church lies within Paul’s second journey. He and Barnabas were teaching in Antioch of Syria (Acts 15:35) when Paul was seized by an urgent desire to visit Christian people in every place where he had ministered in his first trip (v. 36). Silas accompanied Paul through Syria and Cilicia confirming believers (41). Timothy joined them in Derbe (16:1), and the journey wound through Phrygia and Galatia and on to Mysia and Troas. The Spirit was making an impression on Paul’s thinking (v. 7), and at Troas God gave him a vision of a man from Macedonia earnestly pleading that he cross the tides and visit Europe (9). After founding a church at Philippi, the travelers came on to Thessalonica (17:1–10).

Paul reasoned with Jews in their synagogue for three sabbaths (2). The ministers apparently stayed longer, even working among Gentiles as in Acts 17:4. Philippians 4:16 mentions two money gifts that those at Philippi sent, which would require some time. Further, Paul stayed at Thessalonica long enough to pursue his work (1 Thess. 2:9). Also, 5:12 reflects a fairly thorough organization in the church, which would come about after a time longer than two to three weeks. Besides, Paul’s normal plan was to speak first in the synagogue to the Jews, then turn to the Gentiles (Acts 13:46; 18:6; 19:8–9; 28:28).

Two barriers to Jewish belief had to be surmounted in Acts 17:3. They had difficulty receiving as their Messiah of Old Testament prophecy one who suffered, died, and was resurrected, for they did not automatically grasp the harmony of things. Also, they found it hard to regard Jesus of Nazareth as the Son of Man coming on the clouds of heaven (cf. Dan. 7:13–14). Some believed as in verse 4, and those who did not were so vehement that they sought Paul, persecuting his host, and the new converts sent Paul and his group away for their own safety (17:5–10).

Writing to do “follow up” not long after from Corinth, Paul had several reasons for 1 Thessalonians. First, he explained why he had not yet returned (2:17–18). Second, he emphasized his love for them (3:10). Further, the converts needed more doctrinal input (3:10; 4:13). In addition, they needed corrective authority to put aside errors in their practical lives (4:1–12). And Paul felt it good to commend them for their staunch commitment to Christ, even in the face of suffering (1:3, 6–10; 2:13–20), and stir them to keep growing (4:1; 5:5–28). Besides, he wanted to encourage them by the intercessory prayer he and his associates kept up on their behalf.

A sketch of the second letter is apropos as well. After having sent the first letter (1 Thess. 2:15), Paul received a report about conditions in the church that the second epistle reflects. The Christians were steadfast in persecutions (1:4, 6–7), growing in faith and love (1:3), but shaken by false teaching that the Day of the Lord already had begun. Recalling Paul’s teaching that believers were not appointed to wrath (1 Thess. 5:9), they were confused and somewhat adrift like a ship torn loose from its mooring cable (2 Thess. 2:2). Evidently a spurious letter, sent by one posing as Paul, peddled the idea that the “Day” of wrath was present. Paul corrects that misconception in Chapter 2, and also commands those who are guilty to stop their disorderly conduct of not working but sponging off of others. They also should cease their aggravating annoyances and not use their time as busy-bodies (2 Thess. 3)

The Themes and Outlines

For the first letter, the theme is to be steadfast in the Lord (3:8) and continue to grow in faith and love in view of Christ’s return (1:3–10; 2:12–20; 3:10–13; 4:1–5:28). Some mistake the theme as the return of Christ itself, but it actually is the lives of believers in their practical relationships in the light of that wonderful prospect.

In the second writing, Paul very strongly re-emphasizes his thought of the first letter. The future coming of Christ is strategic, yet not the theme here either; the main urgency, really, is steadfastness of life and persistent growth in God’s will in view of the shaping relevancy of seeing Christ some day. All of Paul’s instruction is aimed at helping the believers grow (1:3–4, 11–12; 2:1–2, 15–17; 3:3–15). What he says about the Lord’s return is an arousing means toward this end.

The outline of 1 Thessalonians:

I.   Personal Interaction (1:1–3:13)

After the greeting (1:1) comes the confidence in prayer (1:2–10), the conduct the team had among them (2:1–12), a continuation of prayer (2:13–20), comfort in their stand (3:1–8), and concern in further prayer (3:9–13).

II.  Practical Instructions (4:1–5:22)

The successive emphases are purity (4:1–8), love (4:9–10), responsibility (4:11–12), hope (4:13–18), sobriety as God’s sons (5:1–11), and faithfulness in all things (5:12–22).

III. Parting Items (5:23–28)

Paul expresses concern for God keeping them secure (23–24), a call for their prayer to back him (25), cordiality they should practice (26), a charge to read the letter (27), and a channeling of grace that he prays for them (28).

Outline of 2 Thessalonians:

I.   Greeting and Prayer (1:1–2)

II.  Prayer in View of Destinies (1:3–12)

III. Prospect in View of the Day (2:1–17)

IV. Prayer for One Another (3:1–5)

V.  Prescriptions for Godliness (3:6–15)

VI. Prayer in Conclusion (3:16–18)

1 Thessalonians 1:1

A Consistent Prayer for Essentials

As in starting most of his writings, Paul has prayer on his lips as well as a message on his heart for the readers. A first impulse is to breathe a prayer appeal for God’s grace and peace to be with them.

The intercessory wish in this case comes immediately before Paul’s other aspects of prayer that have connections carrying through all of the chapter. He will tell the recipients of his thanksgiving (v. 3), and his affirmations about their marks of Christian allegiance, of God’s electing them, and other things such as their about-face to serve God and wait for the coming of His Son.

Grace is always timely for believers, crucial in appeals that seek to help them. God’s answer in the Thessalonians could become manifest in many ways. Grace could be life-changing in their further work of faith, labor of love and unswerving hope (1:3), their taking heart from being God’s elect ones (v. 4), their continued receptivity to God’s power and His Spirit who gives it, and loyal conviction that commits to the truths of God (5). Grace would be evident in growing to follow God’s leaders and God Himself more fully (6). And grace would supply them with joy that is a fruit of the Holy Spirit (6), and help them as witnesses to give even more effective impetus to spread the Word (8). Grace would be at work in their resolute stand against idolatry, their service to the true God, and a patient waiting for Christ’s return (9–10).

One could go further in the epistle and see the touches grace could yet put upon the converts.

For example, grace could transform them more and more after the model of Paul and his fellow preachers. Like these, they can be pleasing God (2:4), free from greed (5), unselfish in motives (6), and gentle as a caring mother or father to their children (7, 11). They, by grace’s dynamic, can walk worthy of (appropriate to) the God who called them to share His kingdom and glory (12), always excelling more (4:1). They can insist on God’s will, a holy life pure and not yielding to immorality (4:3–7), and show God’s grace in their increase of love (10).

Since grace in Paul’s view has its shaping effect on all things of life (2 Cor. 9:8; 12:9), other examples will keep springing up as pertinent from verse to verse.

And how could Paul’s prayer for their peace gain answering ministrations? In brief, this tranquility in sufficiency could permeate every detail just recounted where God’s quality of life in grace keeps changing them. They could realize “the peace of God” in all matters that prayer, Paul’s or theirs, can seek help in (Phil. 4:6–7) and the God of peace (1 Thess. 5:23; Phil. 4:9) could distill the fresh dew of His calm composure. They could feel at peace due to God’s power, and the presence of His Holy Spirit whose fruit this is, and in the sweet assurance God works in the heart (1:5). Another example of peace is in the firmness God’s Word conveys in bracing the heart, whereas men’s words can fall through (2:13).

Peace as a prayer answer would be relevant to help them “Live in peace with one another” (5:13).

Principles loom here to impact our own prayer. First, it is important to be experiencing transforming grace in one’s own life as Paul was if we are to pray grace for others. However, we will always need to know more of grace as life goes on since we are far from sinlessly perfect. So we cannot wait to be finished products before we feel ready to pray for others.

Second, keep in mind that whoever the answering God in grace transforms, His peace can give tranquility. He changes us by the sufficiency of His grace, and in this calms us by the adequacy of His peace. Grace, like a player running interference, clears the way for peace. Third, where we read in brevity only of prayer for grace (5:28), the grace is not alone. Peace which has already been joined with grace always comes too when grace has its proper grip on the heart.

Third, we need vigilance against letting prayer for grace and peace become a meaningless saying we spin off our tongues to sound right. But then we need a watchfulness in all facets of prayer to keep words genuine, and avoid play acting. Fourth, when we pray very brief prayers such as for “grace and peace,” we need a wholesome blend with longer prayers that can reveal more that is in the heart. Paul will illustrate this quickly here and in the third chapter, as in Eph. 1 and 3 and the opening chapters to the Philippians and Colossians.

1 Thessalonians 1:3–10

Telling People You Pray for Them

Here is a prize example of genuine motives in telling others they are objects of intercessory prayer. At the same time, Paul thanks God but does not actually reveal at this point the petitions that make up his intercession for these believers. He becomes very definite about these in 3:9–13.

As in the outline laid out previously, Paul’s big emphasis in these verses is on his confidence in giving prayer thanks for changed lives. This is due to the converts’ genuineness as shown by the ways God has already been affecting their lives. The confident assurance is related to realities that Paul makes clear all the way through verse 10 as his thought is very closely knitted together as one piece with prayer. What are these realities of optimistic assurance? Two complimentary emphases sum these up.

Elements Reflecting Godly Conduct (3)

Several characteristics of the prayer stand out distinctly. It is to God, a prayer of several (“we”) who are identified in the opening verse, and it involves prayers, for the plural word appears. It is also prayer that is grateful, and 2:13 will expand on this. It is continued effort at God’s throne, “always” and “without ceasing,” and 3:10 shows that it is “night and day.” It is prayer for others, “you;” at far away Thessalonica, yet in this case general and not individually specified. Paul later refers to working with “each one of you” (2:11), and so what he states in a corporate sense he could pray naming names in his “night and day” uplook.

The prayer is even more; it is a matter engaging the mind. Paul has much to say about the entire person as in 5:23, and often speaks of the heart. But he could never agree with some today who show they completely misunderstand things when they want to make Christianity a matter of the heart, and not of the mind. To Paul, the mind and how we use it, as impacted by things of doctrinal importance in God’s elective work and sound teaching and practice, is very important. His zeal that God’s truth capture believers’ full loyalty is clear in his prayers for others (Eph. 1:17; Phil. 1:9–10; Col. 1:9).

Prayer here is concerned about what believers have in relation to Christ. The usual expression “in Christ” is not the one that appears. Rather Paul uses what is called the objective genitive, “the hope” not of Christ, but that of believers fixed on Christ as the object, the one who is their hope. Paul, as often, uses the full title of God’s Son, as in verse 1 embracing His sovereign control (Lord), role as Savior (Jesus), and Anointed One fulfilling Old Testament promises (Christ, Messiah). What Paul prays also places a focus on the equality in privilege for all believers in the word “our.” The Lord Jesus Christ is ours, the prized possession of every one who can genuinely profess His name.

All that is said in the prayer is seen to be in the presence of “our God and Father.” Paul reflects a regular practice, often in his epistles, of praying to the Father. This is in relation to Christ and in the Spirit to the Father (Rom. 8:26–27; Eph. 2:18).

Here, too, is informed prayer. It is packed with information about those being mentioned to God. Paul specifies three things in verse 3. And now we are ready to survey these elements that reflect conduct, which motivate Paul and his associates to give thanks.

The work of faith. It brings Paul elation when he considers the faith the Thessalonians have shown, as Timothy has reported this back to the apostle (3:5–7). The Christian work that they do is that which springs out of faith and expresses faith.

Labor of love. Of this, also, Timothy had brought news (3:5–7). It was a labor issuing out of love and reflecting it, a labor that love produces. At the same time it was a labor coming from love that is a fruit of the Spirit, just as joy is in 1:6 (cf. Gal. 5:22). The converts have been taught by God to love one another (4:9). The word for “labor” (Gr. kopos) is different from the word for “work” here (Gr. ergon). Paul uses “work” of any work, which he may define by accompanying words as good or bad, as an activity that is fruit (Col. 1:10). The word “labor” puts a special emphasis on what it distinctively means, work seen as “toil,” looking more at the worker’s engrossment and exhaustion in doing it. Love as a powerful motivation can give a believer the drive to do things for the good of others and the glory of God. In Paul’s thinking, the genuine Christian activity is “faith that works through love” (Gal. 5:6), that is, it manifests its reality through the channels of love on display.

Steadfastness of hope. This is tough endurance or perseverance that genuine hope fixed on Christ builds into the spiritual fabric of trusting lives. To be braced by the certainty that life in Christ will triumph in being like Him (Phil. 3:21; 1 John 3:2) and His co-heirs to glory forever (Rom. 8:17) gives spiritual optimism that can weather fierce trials.

Not only do the writers have confidence related to elements reflecting godly conduct in verse 3, their positive outlook is also firmed up by elements reflecting God’s choice of these converts.

Elements Reflecting God’s Choice (4–10)

The confidence stated (4). Paul and his associates are assured that these believers belong to God due to the elements of godly conduct. And as his motivation for prayer moves on without a break, he says, literally, that his assurance is “because we are knowing, brethren, those who are loved by God, the [His] election of you. . . .” The knowing is in the present tense, so it speaks of a continuing sense of confidence, and it has a causal force, “because we know.” This gives the optimism to call them “brethren,” a general representative word for all the believers in a church, male and female. Assurance shines in the word “loved” as well, referring to those God loves in salvation (Rom. 5:8; 8:39). And God’s “choice” is that of elective inclusion in salvation (cf. Rom. 8:33), a privilege for those to whom He issues the call to be in His kingdom and glory (1 Thess. 2:12).

The confirmations showing. Several indications in these converts’ case reflect the reality that they do belong to God. The coming of the gospel to them was not a matter merely of tongue, but of transformation, or practical turn about. It was not just a case of the preaching of a message that wrought no change in them. It was one that had proof by several manifestations that their feet really have been set on the path to future glory (cf. 2:12). Paul exhibits these confirmations.

First, the gospel came in power. This was probably in lives being powerfully affected so that their faith did not rest in mere human ideas, but in the Word of God (cf. 1 Cor. 2:1–5; cf. Matt. 7:24–27). It was “in demonstration of the Spirit and of power” as in the Corinthian preaching. As Paul clarifies a bit later, the word preached “performs its work in you who believe” (1 Thess. 2:12). Mighty changes in lives is what Paul is referring to, changes in which God’s power really at work is the only convincing explanation.

Second, in the same change the gospel came “in the Holy Spirit.” This could be in various manifestations of the Spirit’s working, such as the spiritual ability enabling them to come to God boldly (cf. John 6:44, 65), the embracing of the truth and taking a stand against darkness (Acts 26:18–20), the joy the Lord imparts (1 Thess. 1:6), a radiance shining in the countenances, the moral fiber to face up to tribulation without wilting (v. 6), possibly miracles of the Spirit that showed God’s doing His will in this case (cf. Heb. 2:4), gifts the Spirit gave converts for effective service (Heb. 2:4), and in general “the fruit of the Spirit” (Gal. 5:22–23; Eph. 5:18–21).

Third, the gospel penetrated “with much fullness” or “firm conviction.” We meet with a form of the compound word that appears in a verbal sense in Colossians 4:12 and here as the noun, plerophoria. As in the Colossians case, the New Testament usage shows the possible meanings “full,” “fulfilled,” or “fully persuaded” or established or “fully borne along” in their Christian conviction or stand. In any case it means that the converts experienced the effective impact of God’s gospel knowledge filling them and bringing them to a convinced stability.

Fourth, the new believers knew the persuasive impact that the Christian preachers made on their thinking. Paul and his associates lived according to a manner that made its impact with telling effect, giving an impressive testimony that their gospel was worth believing. Like begets like, and this genuineness in action registered its shaping imprint on those receiving the gospel. Verse 6 is clear discipleship that this effected: “You also became imitators (mimics, followers) of us and of the Lord. . . .”

Fifth, a feature about the gospel recipients that was quite compelling was their life-style, above, insofar as it reflected a true receiving of the Word, as in 2:13. This factor is impressive in that the receiving was obvious “in much tribulation” which could have wrenched them loose from the new message but did not. In this difficulty they were up to the challenge, acting “with the joy of the Holy Spirit,” the joy that is His fruit, from Him as the source. Their life-style was not only like the genuine nature of those bringing them the message. It was, in verse 7, a manner of behavior that bannered an example for all the believers in Macedonia and in Achaia. For the Word had its base in them and sounded forth from them, spreading to others in these areas. Their testimony in the faith was even the talk taken to other places, impacting people.

Sixth, the transformation in them that is persuasive to the praying preachers has been clear-cut in the repentance the converts have shown (9–10). People in other places report what quality of “entrance” or “reception” (Gr. eisodon) Paul and his men had in proclaiming the Christian message. The word in verse 9 reappears in 2:1 to tell of an impact that was “not in vain,” but genuinely life-changing.

Three features were evidences of the repentance in verses 9–10. First, the converts “turned” (looking at this in the past tense, when they were converted) “toward God,” or “face to face with God” (Gr. pros). The change, from the negative side, involved the new believers turning away from idols, abandoning these false objects of trust and allegiance. Second, all of this had a positive thrust too, as, Paul states, “to serve God, the living and true one. . . .” The description marks out how different God is from bogus gods. They are dead and false, He is living and true.

The third phase of the conversion comes in verse 10. He says, “and to wait for His Son out of the heavens, whom He raised out from among the dead, Jesus, the One who rescued us out of the wrath which is coming.” Of the Son’s return from heaven Paul will say more later. Believers will be in the presence of the Lord then (2:19). Paul will pray that God will make them blameless in holiness at His coming (3:13; 5:23), and when He does appear believers who have died will rise first, then believers in the present life will be caught up together with the resurrected ones to meet the Lord in the air, and be with Him eternally (4:13–18). Their portion will be salvation forever (5:9).

Still more of this is clear in the two epistles. Believers are destined to be in God’s kingdom and glory (1 Thess. 2:12), and they will enjoy “relief” in restful bliss (2 Thess. 1:7). Paul clarifies their future estate in other places as being made like Christ (Rom. 8:29; Phil. 3:21), as John does (1 John 3:2). Such a boon will be worth the trustful waiting.

That God raised His Son from the dead is in concord with the believers serving a living God as in the verse right before. The Father and the Spirit are living, and Jesus is not dead but alive, raised from the dead. Living, He is able to be continually rescuing believers from the wrath that will come on those who remain unsaved (2 Thess. 1:7–9). “Rescues” is in the present tense, showing that He ever lives to keep them safe (cf. Heb. 7:25).

Principles for prayer summon attention. First, constant gratitude in prayer over people coming to Christ can be nourished by alert reflection on the fruit their lives show (v. 3). Second, considering that people are the ones God chose can be a sharp stimulant to encourage prayer. He chose and He cares for the chosen (1 Pet. 1:1; 5:7). Third, it gives impetus to new prayer when we meditate on the ways God showed His working when people first trusted Christ. It provides fresh zeal to plead that they will stand even more firmly, as we compare prayer in Chapter 1 with that in 3:9–13.

Fourth, we can be vitally involved as Paul and his associates were in concern for spiritual decisions, and not be absorbed only in temporal matters. Here is an example, an elation in people turning to God to serve Him, giving up false gods, orientating their lives to the coming of Christ. God’s salvation business ought to be our business above the interests we have in so many things. What means most to God and others for eternity can become far more urgent to us than even other things we truly care about. Yet we should be faithful in them too, such as praying for a friend’s healing from cancer, a car that runs better, or more diligent study and an upsurging grade in school.

1 Thessalonians 2:13

Keeping it Up in Prayer

So far in the letter Paul has given a greeting (1:1), confidence in prayer (1:2–10), and the conduct his preaching group has lived among these believers (2:1–12). Now he returns to prayer. He emphasizes a continuation in it by thanking God as in Chapter 1 for lives He has changed (vv. 13–20). His new prayer is in three phases.

The Remembrance in Thanks (13)

Paul and his traveling companions are voicing gratitude to God constantly, as in 1:2. This is with regard to the believers he had left behind in Thessalonica. These leaders have been “bereft of you for a short while—in person, not in spirit” (17), meanwhile Paul has sent Timothy to check on their spiritual state (3:2) and Timothy has returned with encouraging news, attesting their faith and love (3:6). Paul in continued utterances of thanks is a model of the counsel he will give the Christians, “In everything give thanks” (5:18; cf. Phil. 4:6).

The Reasons in Thanks (13)

Two stimulants motivate the outpouring of gratitude.

Their acceptance of the Word. Those praying give thanks “that” (Gr. hoti), a word that introduces a clause giving the specific content of the appreciation. Gratitude streams forth that “when you received,” a past tense pointing back to the time of conversion, of turning, in 1:9. What they received was “the word of hearing,” the word “concerning God which you heard from us.” Paul uses even a second word to highlight the receiving. It is the term dechomai, which has the idea of receiving by welcoming, by “putting out the welcome mat” to the message.

It was not only a welcoming response. It was more, a reception that prized the Word not as that merely of men but as it is truthfully, the Word of God. They grasped that the authority was from God, and viewed the Word with this seriousness and commitment.

Their activation by the Word (13–16). The hearers were not hearers only, but doers as James would call an appropriate response (James 1:22). For Paul himself describes the stirring that the Word performs in the converts, “which also works effectively in you who are believing.” His word for the activity of the Word is the present tense of energeo, “to energize,” or “to exercise vitally.” The Word is continuing in these to carry out a powerful activation. For it is God’s Word which is noted for its life-changing dynamic. It accomplishes what God sends it to do (Isa. 55:11), it is able to build believers up (Acts 20:32), it is sharper than any two-edged sword as it works in the life (Heb. 4:12), and it is an enriching factor in Christians’ growth (1 Pet. 2:2–3; 2 Pet. 3:18). Paul prays that it will impact believers, giving discernment to prize God’s values (Phil. 1:9–10; Col. 1:9).

A close relation exists in Paul’s thinking between God energizing Christians and using His Word to do this. God does it (Phil. 2:13), Christ carries it out too (4:13), and the Spirit strengthens with might (Eph. 3:16; cf. 5:18). Paul can coordinate in one passage the role of the Word and that of the Spirit (Col. 1:9, 11), just as Jesus saw abiding in Him in the same unity with abiding in the Word and bearing Christ-like fruit (John 15:7–8).

The focus on prayer in its aspect of thanks (1 Thess. 2:13) is fused immediately with prayer in its aspect of affirming things that stimulate the thanks. In verse 14, the word “For” introduces an explanation of the Word having its activating headway. It shows in the “brethren” becoming “imitators,” mimics or followers of God’s churches in Christ in Judea. Activated by the Word to commit to such a godly pattern, they are facing up firmly to sufferings people of their own country inflict, as Judean believers received from fellow Jews.

The two steps earlier, remembrance in thanks and the reason for thanks, lead on to Paul’s third point in close relation to his continuing in prayer in verse 13.

The Regard for Them (17–20)

As Paul prays, his remembrance and reason in the believers’ response is joined by his strong regard in counting them as his very “glory and joy.” If he is not still praying in terms of affirmations, he is mentioning affection which stirs his concern in prayer. The regard comes in three emphases.

Eagerness to see them (17). Words depicting being “eager” and having “great desire” register that he longs to see them and values them. The ideas more graphically are “we made zealous effort” to visit the converts, and felt “fervent longing” to see them.

Efforts despite Satan’s roadblocks (18). Time and again the leaders have longed to see them, and Satan “hindered us.” The word is the past tense of egkopto, “to thwart, hinder.” Some examples are Paul being hindered from visiting the Romans (15:22), someone hindering the Galatians from going forward in grace (Gal. 5:7), and a couple’s prayers being hindered when the husband is not living with the wife according to knowledge that the Word teaches (1 Pet. 3:7).

Satan is a master at devising ways to hurt God’s work. He could stir up problems where Paul was at Corinth to keep him busy with opposition, for example.

Esteem for them (19–20). Paul shows that he regards the Thessalonians as very important in this way too. They are, to him and team members (1:1), their “hope and joy and crown of exultation” in the presence of Jesus in His future appearing. He also calls them “our glory and joy.” His idea is that the converts appearing in the future day of reward will represent the leaders’ hope realized in bringing glory to God (cf. John 15:16, “fruit that remains”). They will be their joy as fruit for Jesus’ sake, their reward crown which consists of exulting in what has brought glory to God and is their own fulfillment in His values too. For Paul and those like him are so given to the gospel that reward to them will be what has expressed Christ and done His will (cf. 1 Cor. 9:19–22). Paul would say, “to me to live is Christ,” now and in the next life, which is even “gain” (Phil. 1:21).

The “crown” is a cultural symbol that depicts reward. It is a fulfillment in exultation, or rejoicing. Passages on a “crown” for believers always speak of it in the singular, all the passages giving complimentary descriptions from different angles of various things true of one reward. It is “the crown that consists of [eternal] life” realized in its ultimate capacity for each believer (James 1:12; Rev. 2:10), “the crown which consists of [eternal] glory” (1 Pet. 5:4; cf. v. 10) which leaders are not exclusive in but examples for all believers to pattern by. It is “the crown which consists of righteousness” in its ultimate full capacity (cf. Matt. 5:6), or else “the crown to which a righteous life” in grace leads (2 Tim. 4:8). And it is “the incorruptible crown,” the prize or reward which for all the saved is eternal, imperishable life. This is in contrast to perishable life as in a crown that already is wilting by the time an athlete receives it (1 Cor. 9:25). The future reward will be, like a literal crown of jewels with many splendors, a composite of all values—life, glory, righteousness, exultation, an imperishable nature, and so on.

So Paul and his trusted associates continue in prayer, remembering the converts in thanks, having reasons in their response, and regarding them with eagerness, efforts to see them, and esteem for God’s glory.

Which principles of prayer give us pause to learn here? First, we ought to live servant lives as in verses 1–12, which God blesses with results for which our prayers can be filled with thanks. God-honoring prayer, as here, does not come in an isolation from servant availability, but in relation to things that please God. Second, we can be alert to ask ourselves if giving thanks for God’s victories in others is a constant occupation with us, or a fringe item that seldom takes our time. Are we the kind of servants these leaders proved to be, or negligent in things that permeated their lives?

Third, examples of saturating life with gratitude for God’s work in changing lives come with strong involvement in giving out God’s Word. Some want to have an overcoming prayer life detached from a life obeying God’s will. But the kind of prayer life here flows with all-out involvement with God, for God, to others. A prayer life that is not a life in the Word and in sharing the Word vitally with others is a dead and counterfeit thing.

Fourth, the value of prayer here seems closely-related to an eagerness to help others, efforts to be with them, and esteem for them in line with facing Christ.

1 Thessalonians 3:9–13

A Prayer for Others’ Growth

A smooth line of thought leads from the previous prayer to this one. After expressing his confidence in prayer for the believers (1:2–10), his conduct among them (2:1–12), and his continuation in prayer for them (2:13–20), Paul’s next emphases are quite natural. For now the focus is on the comfort in their stand as Timothy has reported it (3:1–8), especially in verse 7, and the concern in further prayer (3:9–13).

The two verses right before the prayer starting in verse 9 are quite illustrative of the servants’ involvement in all-out, caring loyalty. Those they serve mean everything to them. Verse 7 reflects the leaders’ heartache and the things that gave them such affliction, due to the peril the great enemy’s stratagems posed (v. 5). The verse also is clear about their consolation of spirit at having evidence of reality in the Thessalonians as their faith indicated.

Verse 8 gives the cause behind the leaders feeling such comfort, beginning with “For” (Gr. hoti, “because”). The values Paul and his men really live to honor surface here, as in their prizing the converts as their “glory and joy” (2:20). “For now we are living if you stand firm in the Lord.” Due to Timothy’s “good news” (v. 6), the preaching group knew an enthusing surge of fresh encouragement, a new boost of life, so to speak. They were feeling that life was worthwhile, successful, exhilarating in contrast to the possibility that their labor with the converts might be “in vain” or a wipe-out (v. 5). The feeling of spiritual lift is probably similar to that which Paul expected when he would visit the Roman believers and “rest” in shared joys (Rom. 15:32). Paul felt this, too, when three brothers brought him things that perked up his spirit (1 Cor. 16:18), also in being comforted by the Corinthians’ faithfulness (2 Cor. 7:13), and in being refreshed by Philemon’s actions (Phile. 7, 20). For Paul “to live is Christ” (Phil. 1:21), and to have evidence that Christ’s people are standing in Him is a new current of heartwarming “life” that means everything.

Paul is not in doubt about the converts with his word “if” before “you stand.” The idea is “since you stand,” assuming it to be true as Timothy has verified.

Now the prayer for growth streams out of hearts that are living on such a plain of joy.

The Expression of Gratitude (9)

A sense of inadequacy to express enough thanks to God grips Paul and his men. The joys they feel in the growth of the believers already seem too overwhelming to be shaped into sufficient words of gratitude. Several details furnish us with clues of what prayer is for Paul. These become clear step-by-step.

In verse 9 alone, the prayer is saturated with thanksgiving as Paul’s references to prayer often are, it is to God, filled with joy, a communion of several hearts (“we . . . our”). and devoted to others (“on your account”). Joy and thanksgiving intimately embrace. Joy is the Christian’s good cheer that springs from faith’s confidence that resources in Christ are sufficient (2 Cor. 9:8). Thanksgiving is the praiseful gratitude that such things that faith and joy prompt in the inward person. Appreciation erupts from the heart and often the lips, too, pour forth appreciation to God.

The Entreaty for Growth (10–13)

We can follow the intercessory effort in three phases of its entreaty.

Its continuation (10a). The prayer is “night and day,” as Paul’s references to prayer often use such words as “always,” or “without ceasing.” Long before, Nehemiah had prayed “day and night” in concern over the ruined state of his beloved city Jerusalem’s walls and the sad condition this depicted for his people (Neh. 1:6). Jesus had withdrawn from crowds at various times to be in solitude for prayer (Luke 5:16), had prayed all night on one recorded instance (6:12), and prayed far into the night on another (Matt. 14:23), as well as very early in the morning (Mark 1:35).

Its earnestness (10b). An unusual word is Paul’s choice to describe prayer here. He alone uses it in the New Testament, and in three instances. It is the adverb huperekperissou, which the Arndt and Gingrich Greek-English lexicon on New Testament words defines as “quite beyond all measure (highest form of comparison imaginable)” (p. 848). In 5:13 of this same letter, Paul uses it in a call to esteem spiritual leaders “very highly” for the work’s sake. And in another prayer passage, he employs it for God’s ability to do “exceedingly abundantly above all” Christians can ask in prayer or think (Eph. 3:20). So, in 3:10, the portrayal for the “night and day” situation is “praying extraordinarily,” that is, “earnestly beyond measure.” The power of God enabling believers can lift them to effort that bounds far beyond any ability they otherwise would have.

Its quests (10c–13). Quickly the specific intercessions pour forth as rivers of living water (cf. John 7:38f.), as asking in an abiding life that is capable of issuing in “much fruit” (15:7–8). A form of words signifying a purpose clause introduces the two requests that go together, “for the purpose that we may see your face, and perfect that which is lacking in your faith.” The two petitions are marked out.

(1) Providing a way to them. Verse 11 goes on to restate this same request in terms of the means, the Father and Jesus directing the leaders’ way to the Christians. Paul relates the Father and Jesus to other leaders (“our God,” “Jesus our Lord”), the precious possession of them all, and all as one team.

(2) Perfecting their walk. This request, too, finds distinct statement in verse 10, and rather quickly verses 12–13 expand on the same petition.

A colorful word depicts the perfecting. It is katartizo, which could be translated in a number of ways to vie for the meaning here. It has the idea, “to put in order, in proper condition” as in mending a fishing net (Matt. 4:21), or restoring a Christian from sin (Gal. 6:1). Another usage is “to put in coordination with” others, as in giving them unity in thinking (1 Cor. 1:10). In both these two later cases, the word pertains to bringing believers out of sin. Sin is not defined as a particular problem in the Thessalonian context, however.

Another idea fits well, “to complete” in the sense of bringing to maturity, or fully outfitting. The word was used in secular Greek for fully outfitting a ship to sail forth upon the seas. This meaning suits the need of believers, being established and stocked to live a godly life (Eph. 4:12; Heb. 13:21; 1 Pet. 5:10). It is an idea very much like Jesus’ words that a disciple, when fully trained (completed), is like his teacher (Luke 6:40). This meaning suits 1 Thessalonians 3:10 the best since verses 12–13 define things in terms of increasing and abounding in love, and being established in holiness. The believers can have their lives completely together.

The prayer’s elaboration on helping believers grow is graphic. Paul pleads that the Lord, without defining Father, Son, or Spirit, will cause the converts to increase in love, and God will answer this to some degree before 2 Thessalonians 1:3. He also requests that the Lord cause them “to abound,” or “be rich in” or “overflow” (Gr. perisseuo), a form of the same word that is the latter part of the compound term for Paul’s praying beyond measure in verse 10. Jesus had predicted of the person who would believe in Him that “out of his innermost being shall flow rivers of living water,” a picture of the Holy Spirit’s abundant fruit (John 7:38; cf. John 15:8, “much fruit”).

What Paul makes entreaty for in others, he provides an example of in himself and his associates, “just as we also do for you.” He has demonstrated such love in 2:1–12.

A more ultimate purpose that the intercessors pray will be realized, after God does the perfecting of verses 10 and 12, comes in verse 13. The increase and growth in love will serve “so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus with all His saints.”

All growth will bring the believers forward in progressive sanctification, and in the future God will lift them to the ultimate perfection to meet the Lord and be with Him forever (cf. Phil. 3:12, 21; 1 John 3:2). Then, as Paul himself expects in Romans 8:29, they will be fully conformed to the image of Christ.

Then the believers of Thessalonica will be accountable in the presence of God along “with all His saints.” These are all other genuine church saints, the truly saved of all time, who appear there in the same way as part of the same rapture (4:13–18) and judgment for reward (1 Cor. 3:10–15; 4:5; 2 Cor. 5:10; Eph. 6:8; Col. 3:24f.).

Principles from this prayer for growth greet readers from the page. First, no matter how much we thank God, we, like Paul, should humbly realize that it never amounts to all that He is worthy to receive. We all know that we could be thanking God much more, and with regular faithfulness we can increase in this. Second, any thanks to God always springs off the bounties in joy that God gives to make it appropriate. Third, if Paul could pray night and day (cf. also 2 Tim. 1:3), the praying most of us do could see great leaps and bounds and touch more lives in our brief stay on earth. Christians can get started and accomplish much more than they can imagine, just as one step in a walk could be the beginning of two thousand miles for many American pioneers in their trek westward.

Fourth, prayer “beyond all measure” comes from such a model leader as Paul, but God’s possibilities for any believer are great (cf. Eph. 3:20). Fifth, our own desire to minister to people that we might see them grow can count more for God’s cause than a lot of seeing which stops just at seeing. Sixth, the Father and the Son guide believers here, and other passages say also that the Spirit leads (Matt. 4:1; Rom. 8:14; Gal. 5:18). We need to be tender and teachable to grasp and follow God’s leading. Seventh, keep a close walk with the Spirit, who strengthens us who are God’s, so that Christ might be at home filling with His love (v. 12; Eph. 3:16–18).

Other principles join these. When praying for others to grow in love, see that love is the real thing and consistent in your own life (v. 12). Also, keep praying God’s will that He will usher believers on to their perfect state some day. This participation with God will count for eternity!

1 Thessalonians 5:17–18

Prayer in Faithfulness

Details in the letter move swiftly. The first major section of Personal Interactions, through Chapter 3, is followed by Practical Instructions (4:1–5:22). In this second part, “we request and exhort you” is a keynote (4:1; 5:12). Paul emphasizes purity (4:1–8), love (4:9–10), responsibility (4:11–12), hope for the rapture of believers (4:13–18), sobriety as sons of light (5:1–11), and now focuses on faithfulness in all things (5:12–22). In this, he urges appreciation for leaders (12–13), actions toward others (14–15), the adequacy that rejoices (16), avidness in prayer (17–18), alertness to the Spirit’s working, yet with discernment (19–21), and abstaining from any form of evil (22).

Being avid as a part of this faithfulness spotlights prayer. Here, actually, are two references to prayer, saying that it should be unceasing in its nature and bear the fragrance of thanksgiving in everything. These two references are among the six to prayer concentrated in verses 17–28. The six, in so short a space, are two-thirds of the nine references in all of 1 Thessalonians, although the prayers are longer in Chapters 1 and 3.

The ardent, all-out exercise of prayer is seen here in two emphases.

Prayer that is Unceasing (17)

The general New Testament word for prayer in its verb form, proseuchomai, is an umbrella term that refer ti any or all of the aspects prayer might be channeled into. To name the main aspects, Scripture refers to praise/thanksgiving, confession, petition, intercession, affirmations, questions, oaths, calling God as witness, and so on. Whatever the aspect of prayer, or the occasion that may inspire this communion, it is to be a permeating factor. The present tense keeps in mind the continuing urgency of prayer.

“Without ceasing” renders what really is the first word in the two-word phrase, thrusting into special emphasis this constancy even in prayer that continues. The word is adialeiptos. It does not signify that prayer is to be absolutely without ever taking any break. It does denote avidity in prayer that is so persistent in its ready availability that it does not shirk a situation of need or an opportunity of blessing. It is prayer keeping on the alert and snatching up occasions, prayer that is a pervasive flavoring touching the facets of life. But of course the persistency allows the mind to be occupied with other necessary duties when they are relevant. Paul, for example, concentrated when appropriate on speaking the gospel, reasoning with those who posed problems, writing epistles, conversing with those of his traveling team, and allowing some time to sleep. Yet even in every waking attitude and act, his mind-set was saturated with a prayerful frequency, a toning, tuning, turning, tempering, and training, to be in servant touch with God.

The word, whether in the form of an adjective or an adverb, appears frequently in Paul’s letters. His own prayers are without ceasing for believers at Rome (1:9), at Ephesus (2 Tim. 1:3), at Thessalonica (1 Thess. 1:2; 2:13). He prayerfully remembers the Thessalonians’ work of faith, labor of love, and patience of hope (1:3). In Romans 9:2 the apostle uses the word of his pain in heart that does not let up as he thinks of fellow Jews not yet saved.

Other expressions, too, convey prayer that is not put aside, allowed to fizzle, or be neglected. Paul phrases his thanksgiving that “I do not cease to” fulfill for the Ephesians by using the word “not” and another word for “cease” (Gr. pauo). Frequently he refers to keeping faithful prayer going by using words such as “always” (Eph. 6:18; Phil. 1:4; 2 Thess. 2:13), or “in everything by prayer” (Phil. 4:6).

Thanksgiving that is Unabbreviated (18)

This naturally follows the overall summons to prayer, since thanksgiving is one aspect that can be a consistent element or part of unceasing prayer. One can observe several things about the gratitude.

Its situations. It is to be “in all things,” just as Paul says that instead of worrying believers are to pray “in everything” (Phil. 4:6). Some have taken the “in” (Gr. en) and said that Christians can give thanks “in everything,” but not “for everything.” This robs one part of Paul’s teaching to emphasize another, since in Ephesians 5:20 he directly counsels giving thanks “for all things.” And in Romans 8:28 he points out that Christians know that God arranges all things together for good to those who love Him, to those called according to His purpose. In many things, wicked, ugly aspects have their part and we would not give thanks directly for these aspects of the picture. Yet as we trust in the sovereign and faithful working of God, we can offer thanks for all things from the standpoint of His working details out in some management to contribute to His glory, and ultimately accomplish our good.

Its sense. The word for “give thanks,” eucharisteo, simply means rendering a worshipful offering of appreciation. The joy in verse 16 is closely related to gratitude. Joy is that Christian good cheer which springs from faith’s confidence that resources in Christ are sufficient. Hence the optimism in uplook and the brightness in outlook, banking seriously on God’s faithfulness. Based on a sense of faith and the joy it inspires, thanksgiving renders gratitude to the God who is sufficient and worthy. It also gives accolades to Him that His works are adequate, and His control is reliable.

Its spirituality. Clearly here, thanksgiving is one thing that is “the will of God in Christ Jesus. . . .” Just as sanctification in a pure life overall is God’s will for believers (4:3, 7; 5:23), giving thanks is a vital part of the life experiencing sanctification, true to God’s holy character and will. Paul even relates to the Ephesians that giving thanks is in contrast to such a thing as impurity (Eph. 5:4). Of course it is an expression of contentment with God, of appreciating Him and what He works and permits, “in all things.”

It is very much in a context of spiritual qualities in this passage, for almost every “fruit of the Spirit” in Galatians 5:22–23 finds emphasis within a few verses here. Along with God’s will in believers’ complete sanctification (v. 23), we see love and peace (13), joy (16), patience (14), goodness (15, 21), kindness (15), the urgency of disciplined discernment (21–22), and the high tone of life overall is a call to faithfulness.

When the Spirit fills, Christians fulfill the Spirit’s fruit, such as thanksgiving (Eph. 5:18–21). Spirituality appears in its true nature, instead of disobedience, selfish will, and an unthankful life.

Its society. Prayer in true spirituality, as in thankgiving, is “for you,” believers, those “in Christ Jesus.” The words “for you” use the word eis, meaning “for” or “toward,” or “with respect to.” The reference is definitely to this society only, “you” in the plural, the kind of people who are the “elect” of God (1:4). The unsaved are not included. God’s will for them, first, is that they too put faith in Christ, and enter into this society. If they do, part of God’s will for them can also be, “in everything give thanks.”

Principles of prayer are relevant to all believers, “brethren” (vv. 12, 14). First, God’s plan for us is that we be avid to keep up prayer without unfaithful lapses. It is highly relevant to ask ourselves how aggressive we are in doing this, and to insist on living all-out lives, really worthy before the Lord (2:12) and pleasing to Him (4:1). It is a good opportunity to weed out bad habits that flourish so easily in the fertile soil of pampering self-indulgence. In view of the importance prayer is rightly to have in everything (Phil. 4:6), not to count much here is not to count much at all.

Second, we can well devote alert attention to honor God by giving thanks in everything and for everything (Eph. 5:20). Third, thanksgiving must be very crucial since Paul brings attention to bear on this being God’s will. At the same time it is a call away from impurity (Eph. 5:4), grumbling (Phil. 2:14), and anything that would be against the life of fruit this passage is teaching. Thanksgiving can be very pertinent even in appreciation for leaders (v. 12), and finding some ways to be grateful for others in place of ways that we can be impatient (v. 14).

Fourth, thanksgiving will be of worth before God if we are obeying in other matters that are part of His will as well. The passage has many examples. One is that rejoicing is vital if thanks is to be authentic and not a cold, formal, empty ritual.

As the passage flows on, alertness to the Spirit that shows discernment (19–21) and abstaining from evil (22) lead on to the five remaining prayer verses. These are all included in the third major section of the letter, Parting Items (23–28), and verse 26 with its stress on cordiality in greeting one another is the only verse not referring to prayer or its answer.

1 Thessalonians 5:23–28

Parting Items on Prayer

Concern for their Preservation (23–24)

Three points sum up the concern.

The request for them (23). Paul is interceding for God to sanctify (set apart) these Christians in a full life to God’s will and preserve them even to have an ultimate freedom from all sin after Christ comes for them. His prayer is concerned about the source of such blessing, and the sanctification it entails.

(1) The source. This is “the God of peace,” that is, the God who is the source of peace as He is the very Fountain and fullness of it Himself. Paul’s teaching emphasizes “peace with God” through Christ bearing the penalty of sin (Rom. 5:1), also“the peace of God” which He gives in practical calm composure, and the God of peace who is the giver (Phil. 4:7, 9).

(2) The sanctification itself. Peace is pertinent in the present connection for a number of reasons. God made peace with and for believers through the blood of Christ, reconciling them from enmity and bringing them to amity with Him (Col. 1:20–21). And He will carry this work through to transport them safely all the way to the ultimate aspects of redemption in the life to come. Then they will know the perfect fullness of what peace with Him can entail. Along the way, He can give peace in a growing hour by hour experience as His fruit (Gal. 5:22), a peace they are to exercise in unity with one another (1 Thess. 5:13). This is one of the vital aspects in His progressively setting them apart more and more to His will.

The result in them (23). Paul’s intercessory voicing of a wish (“may . . .”) covers three crucial matters. These illustrate praying wisely with a well-informed grasp of the values God’s truth validates.

(1) The subjects. These for whom Paul prays are “you,” plural. They ever need in the present life to be set apart. He means those of God’s choice, the genuinely saved (1:4), the people He has called (5:24). For those who are not first saved cannot be sanctified.

(2) The sweep. What Paul pleads is that God will sanctify the believers “entirely” (Gr. holoteleis), a word meaning “wholly” or “perfectly.” The fullness of what is involved in this sweep toward holiness comes to expression in three aspects in each person, “spirit,” and “soul,” and “body.” This is a comprehensive way of including absolutely every aspect of any believer’s being. Many debate whether the first two descriptions show that man is composed of one part or two, but at least these speak of the immaterial nature of man while body denotes the material.

Paul prays in harmony with God’s will for the redeemed. God will give them new, glorified, eternal bodies (Rom. 8:18–25, 30; 1 Cor. 15:35ff.), and so prayer in sync with Him can ask for this, His will, to be realized. In their future glorified state each of the believers will be totally perfect as to their immaterial nature and also wholly perfect in their body, every one complete in every way.

(3) The safe-keeping. Two graphic words specify this in Paul’s prayer. One represents what is often translated as “preserved” in the English. It is a word that means “to keep” (Gr. tereo), here in the optative mood, expressing Paul’s vital intercessory wish, “may” God do this. It is a term frequent in the New Testament for guarding, protecting, preserving. Safekeeping is the term’s proper idea here. The other word is the object God has in view in His keeping of believers. It is holokleron, translated “blameless” in some Bibles. It means “whole, complete, undamaged, intact, blameless,” according to Arndt and Gingrich in their Greek-English lexicon of the New Testament (p. 567). Even another term in Paul’s prayer gives added focus to being “blameless,” the word amemptos, “without blemish, spot.”

Paul’s idea is that the saved will be made ultimately blameless and spotless by Christ at the time when He appears and catches them away, and for all the eternity that follows. The prayer actually asks for this to come to realization “in the appearing of our Lord Jesus.” In another place, Paul shows that he believes that the saved will “appear with Him [Christ] in glory,” that is, in the realm that is of a glorious nature or state (Col. 3:4). And he teaches their future glorified state (Rom. 8:17, 15–18, 30; cf. 2 Cor. 4:16–18) and destiny in the kingdom and glory (1 Thess. 2:12). Peter agrees (1 Pet. 5:10). Paul also describes the blessed realm as “the final outcome or goal, eternal life,” that is, life in its ultimate fullness (Rom. 6:22).

A third point is also urgent in Paul’s prayer along with the request and the result.

The reassurance to them (24). All that the intercession asks for in verse 23 Paul can expect with confidence based on the truth of verse 24. This is distinct in two fortifying phases of thought.

(1) God’s faithfulness. “Faithful” is the big emphasis, appearing first in the word order. “Faithful is the One who calls you. . . .” The intercessor banks everything on the reliability or steadfast integrity of God. How often Paul calls attention to this characteristic that stimulates God’s people to fresh courage. He is faithful to confirm believers to the end, to be blameless in the day when Christ comes. He is reliable as the one who called them into fellowship with His Son (1 Cor. 1:8–9). He has fidelity not to permit His own to be tempted above their ability, but will provide a way of escape (1 Cor. 10:13). God can be counted on as the assurance that the gospel word to recipients is not “yes and no” (2 Cor. 1:18). God is dependable in strengthening and protecting believers from Satan, the evil one (2 Thess. 3:3).

Paul uses far more than even these strong affirmations to guarantee the believers’ safety. He even emphasizes that God is not able to lie (Titus 1:2) and that He pledges no condemnation for those in Christ and no separation from His love (Rom. 8:1, 39; cf. vv. 28–39). He says that the gifts and calling of God are irrevocable, that is, God will not “wafe” on His promise and renege (Rom. 11:29).

(2) God’s fulfillment. Having issued His call to salvation, God will also bring to pass what He has promised. Paul’s affirming of this reassurance in prayer is very much like his illustration of God in the case of the believer who was the pattern of faith, Abraham (Rom. 4:17–21). God told Abraham He would make him the father of many nations, multiplying his descendants to realize that (v. 17). At that time the promise was like a pledge that God would give life to the dead and call into being what did not exist, a seeming impossibility. Yet Abraham believed God’s promise (18). He took note of his own body, as good as dead to reproduction at an age of about a hundred, and the deadness (inability) of his wife’s womb (19). God’s promise was his, and he did not waver in unbelief, but grew strong in faith, giving glory to God who was able (20). He was fully persuaded that what God promised God was able to perform (21).

The kind of truth Paul states in his precepts is a living reality in his prayer! God called, and God will “do it” (Gr. poieo). The future tense is fitting for what God will fulfill in the future day when Christ appears and God brings believers to their perfection.

Principles abound in 1 Thessalonians 5:23–24. First, God is always a God who is the source of peace for us as we look to Him in faith as Paul does in prayer. Second, perfect accord with God and the peace that is the full realization He will bring about for believers is His answer to prayer. Jesus prayed that believers would be in glory with Him (John 17), and Paul and Jude (v. 24) put this in prayer as well. All the other believers’ own prayers can join in unison with these.

Third, what certain passages show is God’s will for the future of believers can also be the will intercessors pray as they ask along lines of semsitivity to His will (cf. John 15:7; 1 John 5:14–15). Committed prayer becomes one example of the means God uses as He moves forward to carry out His purposes, as in the principle of Jeremiah 29:10–14 and 33:3ff. as well as Daniel 9:3–19.

Fourth, the full work for believers that Paul intercedes to gain can be a great encouragement to the saints of what God surely will do. God’s good benefits yet in store for us can give fresh courage in the midst of hard trials that try our patience (cf. Rom. 5:3–5; James 1:2–4). Christians with special, difficult infirmities of body are among the ones who can exult in special joy at knowing some day God will make them able to leap as the hart in boundless frolics of freedom.

Fifth, prayer savors a day of being brought to total blamelessness through the good grace of God. How wonderful to expect that glad day when, free of sin, we shall glorify God completely! Sixth, “all things are possible to him who believes,” and this is because with God all things of His will are possible, such as future full perfection. He is able!

Seventh, here is an example to tutor us in our own praying. It shows that aspects of prayer can blend, here intercession for God’s will (1 Thess. 5:23) with affirmation of His ability (24). Three further prayers occur in rapid succession here. It is very natural to view them together as the letter draws to a close. The only verse that does not involve prayer is verse 26, but has a role in the flow of thought.

The Call for their Prayer (25–28)

Observe two emphases in Paul’s request for prayer support.

The participants. “Brethren,” believers, are the ones who have a hearing with God. Paul has made clear in Ephesians that these have “access” to Him (2:18; 3:12). They are the ones who can genuinely call God “Our Father” as Jesus taught (Matt. 6:9). They are the ones who have the Holy Spirit (cf. Rom. 8:2, 9, 14) to help their infirmities in prayer, so that they can pray what is in God’s will (Rom. 8:26–27).

The plea. “Pray for us.” Prayers for these believers have poured forth several times as the letter records them, in Chapters 1, 2, 3 and earlier in 5. Paul has urged them to “pray without ceasing” in verse 17. Now he appeals to them to put this into practice, for example in asking on behalf of the preaching team.

Some ancient readings say “pray also for us,” but the manuscripts that include this word do not furnish adequate evidence. Besides, asking for their prayers after often praying for them is obviously natural, so that the word itself is not needed.

The term for “pray” is the one most normative for prayer in the New Testament as in verse 17 (Gr. proseuchomai). It is also the comprehensive word for prayer, whatever are the individual aspects it entails in a given situation. And it is in the present tense to ask for continued prayer backing. The word “for” is a general word for “around” (Gr. peri). It embraces the overall picture all the needs that press upon Paul and those who travel with him.

Paul does not delve into detail on any of these particular requests, or use a word to refer to individual items on a prayer list as in Phil. 4:6 (Gr. ta autemata). Some very natural ones are clear in other passages he wrote. For example, Colossians 4:3–4 specify God opening a door of witness, and charity in speaking the Word. Then he asks these very Thessalonians later to pray that the Word will spread rapidly and be glorified, and the messengers be rescued from those who oppose them (2 Thess. 3:1). Paul had similarly asked the Romans to pray (Rom. 15:30–33).

The Cordiality for their Practice (26)

Prayer is not actually mentioned here, only counsel to greet all the brethren with a holy kiss. The focus is on tender courtesy, greeting in a manner that would express and foster cordial closeness in unity and supportiveness. This would lend very quickly to prayer concern. A kiss of greeting was a custom of Paul’s day, and could be guarded as “holy” to keep purity that Paul was so zealous to see among believers (1 Thess. 4:1–7).

Such a tone of regard for one another could encourage closely-related Christian acts that those of a good spirit want to fulfill. The context is rich with possible examples. It would give opportunity for honoring leaders and being in peaceful unity with them and with others besides (12–13). It was a loving gesture that might help stimulate the good will of the unruly (14), and give a good entry for encouraging the fainthearted, helping the weak, and being patient with all (14). It could assist in an effort to do good and not render any evil (15). It might encourage joy in others, rather than resentment, bitterness, and distance (16).

Cordiality also could encourage thanksgiving (18), being open to what the Spirit was leading in or saying through others. Yet they did not need to be gullible to false claims (19–20). And a friendly act might smooth the way and prevent anger when discernment required differing appraisals of a matter (21).

A cordial approach would be a help as one element in fostering prayer for others (25), and feeling a closeness, not a remoteness. Believers who felt fully welcomed could be more confident to pray together for others as part of a fellowship. Prayers could be during corporate meetings as well as in families at home, or in times of drawing aside to be individually alone with God.

The Charge to Read the Letter (27)

An aspect of prayer quite unusual in the New Testament occurs here. Paul says “I adjure you,” using a verb which means “to charge” (Gr. enorkizo). It appears only here in the New Testament, and reflects the apostle in a very intense mood. He is invoking an oath, calling the believers to accountability before the Lord, before whom they will stand accountable for their obedience. It is good to remember that this is a man with the authority of an apostle praying in the form of an oath (cf. 2:6). We are not apostles. However, we can pray that God will do what His Word says is His will, to hold us and others answerable for what is the essence here, sharing His Word.

The point Paul prays is the Tessalonians’ action to “read the letter to all the brethren.” Those who first had the letter in their hands from Paul’s messenger, or any who read it must share in the duty of seeing that it is read to all publicly. No selfishness in hoarding it only to go through it over and over on a private basis could be tolerated. No limiting agendas that certain smaller groups among the believers might have would stand. The epistle was for every one “in Christ” at Thessalonica.

The Channeling of Grace (28)

Grace and peace were the ministers’ intercession for the new Christians in the opening verse. Review of that opens up venues in which both blessings can have life-transforming impact. Now the epistle ends with Paul’s prayer singling out grace. Of course where grace gives God’s favor in His quality of sufficiency relevant to any need, peace as a calm composure in this adequacy is a consistent fruit. Other fruitful aspects of the Spirit as in Gal. 5:22–23 are evident in 1 Thess. 5, as noted above, and even other ones. Grace bears its influence, being evident in all that is godly (Titus 2:11ff.).

Focusing on the grace as that of “our Lord Jesus Christ” does not mean it is not the grace of the Father and the Spirit also. Sweet cooperation exists among members of the Godhead, as in Father, Son, and Spirit each being active in the grace of redemption in Ephesians 1:3–14. However, Paul spotlights Christ, as the Spirit Himself does in always seeking to glorify Him (John 16:14). Father and Son are together in earnest unity in this letter (1:3, 9–10; 3:11; 5:9, 18), and the Spirit always strategic in promoting grace (1:6; 4:8; 5:19). Paul simply wishes to emphasize grace at the moment as that which is from Christ as the source. Can we ever say enough of His grace when, being rich, He became poor for our sakes that we through His poverty might be rich (2 Cor. 8:9)?

The prayer is such that grace will be “with you,” with believers, all of them as Paul has just said the letter is for all of them. Christ is “God with us” in the biblical message, whether of Isaiah (7:14) or Matthew in opening and closing his gospel (1:23; 28:20). Paul who intercedes here would be able to tell the Philippians, “to me to live is Christ” (1:21). And he, the one praying for grace to be “with you” would be able to testify later of experiencing Christ’s presence with him, for “the Lord stood with me, and strengthened me . . .” (2 Tim. 4:17).

Principles at the close of the epistle are readily at hand. First, follow Paul’s example and call on other believers for timely prayers. Second, in asking for their prayers, it is possible to be a model of intercession oneself, as Paul is in this very epistle. Third, it is good to be associated with others in the great cause of Christ so as to ask for prayers for “us,” although a singular effort can be right too.

Fourth, a really cordial, pure greeting of others according to social custom can be one of the heart-warming factors in helping such ministries as prayer. Fifth, challenging others to do what God wants, spoken with pure motives such as love, can be pleasing to God who looks at the hearts (cf. 2:4). Sixth, in going ahead with prayer, be sure to do all you can to help others get a chance to hear the Word. Today multiple copies of the Scripture with many different sizes and costs can be made available to be a blessing to others.

Seventh, never neglect even the avenue of reading the Word or supporting its being read to the saints as a group or in the family circle. Eighth, longer prayers going into far more detail (as Chaps. 1 and 3) can be balanced with short intercessions for “grace.” Just be tenderly sensitive to be sure the prayers are not a mere form of habit but a flow of the heart satisfying its thirst from the Fountain.

Prayer in 2 Thessalonians

2 Thessalonians 1:1–2

See Introduction to 2 Thessalonians under 1 Thessalonians

Prayer on First Contact

Paul and his same two associates in ministry greet the same believers as in the first epistle. However, the order in the first letter was the mention of Father and the Lord Jesus Christ, then the prayer wish for grace and peace. There, apparently, this is from the Father and Christ, but without stating these. In this second contact, Paul mentions Father and Christ both before the prayer for grace and peace and also after it. They are the source of these favors.

An intercessory heart is obvious as the ministers seek further blessings for believers to whom God has already shown great benefits.

The Servants of Blessing

These are Paul, Silvanus, and Timothy, just as in the initial letter.

The Sphere of Blessing

It is “in” the realm of “God our Father and the Lord Jesus Christ,” just as in 1 Thessalonians 1:1. These are both the sphere of riches and the personal source of them. For the blessings originate from these in the second verse here. Paul recognizes the strategic role of both the Father and Christ in this letter. He attributes grace to both (1:12) and prays comfort and strength from both for every good work and word (2:16–17). Some references do not distinguish Father or Christ (1:5), and some mention only the Lord Jesus. The gospel is His (1:8), He will come to be glorified in His saints (1:10; 2:1), the future Day is His (2:2), He will slay enemies when He appears (2:8), and believers will also gain His glory (2:14; cf. Col. 3:4). Paul prays that the Lord (unspecified) will direct believers’ hearts into the love of God and steadfastness to Christ (3:5). This can be the work of Father, Son, or Holy Spirit, and all in unison. The writer commands separation from the disobedient in the name of Christ (3:6) and enjoins in His name that the idle fulfill work in a manner that contributes to good relations (3:12). He closes with another prayer for the grace of the Lord Jesus Christ to be with the Christians (3:18).

The Seeking of Blessing

Advocacy for grace and peace to bless God’s people follows the custom of Paul in most of his letters.

Grace is always apropos, working God’s favor, quality of life in every aspect of fruit, the sense of God’s presence and blessing, and working with power. Paul had told the Corinthians that their sufficiency is only in the Lord (2 Cor. 3:5), that God is able to make all grace abound toward them in all things (9:8), and that God claims His grace is sufficient for him (12:9). He will exhort Timothy to be strong in the Lord’s grace (2 Tim. 2:1) and tell Titus that the grace which brings salvation teaches believers to deny ungodliness and pursue godly values (Titus 2:11ff.).

A factor that saturates 2 Thessalonians, God’s grace and not human works, makes the believers worthy of God’s kingdom (1:5), in contrast to the unsaved whose destiny is eternal destruction apart from the Lord’s presence and glory (v. 9). Grace is God’s favor in fulfilling every trusting desire for goodness and the work of faith with power in Christians’ lives (v. 11). It is according to God’s norm of grace that Jesus’ name is glorified in them (v. 12). Their eternal comfort and good hope is by grace, and this quality comforts, tones, develops, guides, and strengthens them to live by every good act and word (2:16–17). One can continue in the epistle and trace every blessing to God’s pouring forth His grace, for example in His peace and presence (3:16).

Peace is the sense of calm composure in God’s resources, which are adequate through the bounties His grace supplies. Where believers rest in faith’s confidence that His grace is sufficient, they experience a tranquilizing fruit that is peace or calm poise. God puts them at ease in realizing that all is well because He can take care of them. In this epistle, peace is relevant in a soothing sense of composure resting on His promise to bring them into His kingdom (1:5; cf. 1 Thess. 2:12), giving rest eternally (v. 7) and putting them in the realm of glory with Christ (2:14; cf. Col. 3:4; 1 Thess. 2:12). Peace fits the case, for instance, in a bracing of spirit in the truth of God against fears that otherwise could shake them (2 Thess. 2:2). Peace would be one of many aspects of fruit that multiplies “in every good work and word” (2:17; cf. Col. 1:10). With this is the consoling reassurance that the Spirit is producing His ways in sanctification based on faith fixed on the truth (2 Thess. 2:13).

The most explicit detail about peace as an answer to prayer comes in the prayer passage in 3:16. Comments on that are yet to come in this exposition.

The Source of Blessing

“From” marks out the source of grace and peace (1:2). The rest of the verse shows this to be twofold, God the Father and the Lord Jesus Christ. Paul has already identified the Father as “our Father,” the one all believers have a right to claim in the previous verse.

Paul’s opening and closing words of letters never mention the Holy Spirit, except in 2 Corinthians 13:14. There, fellowship that believers have with the Spirit follows after the grace of Christ and the love of the Father. The apostle portrays peace as a fruit of the Spirit, however (Gal. 5:22; cf. Rom. 14:17), and such fruit issuing from Christ, in harmony (Phil. 1:11). This is as Jesus had said, “Peace I leave with you, My peace I give to you” (John 14:27), and pictured Himself as the Vine, in the life of which fruit is possible (John 15:1–17). The Spirit glorifies Christ (John 16:14) and is the very Spirit of Christ in Paul’s teaching, and so they work in coordination (Rom. 8:9). Even the Father is “the God of peace” when expressly distinguished from Christ (Heb. 13:20), and Paul refers to the God of peace without specifying which member of the Godhead (Phil. 4:9; 2 Thess. 3:16).

Grace, likewise, can be from the Spirit as He acts according to the will of the Father (Rom. 8:26–27) and to glorify Christ. Yet Paul at the moment relates grace and peace as from the Father and Christ without excluding the Spirit, just as his words “the fruit of the Spirit” do not deny that at the same time the fruit is also of the Father and Christ.

Principles of prayer fit naturally here. First, brief prayer can be vital when the appeal gets right to the point of urgent need, grace and peace. Second, prayers that delve into a wider panorama of particulars can also be parts of a balanced communion with God. Paul gives illustrations of both kinds, concise and detailed. Third, spontaneous prayers in the flow of life can be accurate, yet fresh in power with God even if they focus only on part of a picture. The members of the Godhead are not competing for glory, so none feel slighted or jealous when a prayer does not relate one or more of them to work in which they all vitally share. They set a perfect example of a servant spirit and teamwork, and give us a cue for all we do as well.

2 Thessalonians 1:3–12

Bound to Thank God

Paul prays in thanking God (v. 3), shows that his gratitude stems from the believers’ destiny in contrast to that of the unsaved, then turns his prayer into specific intercession (vv. 11–12). Prayer details are so closely knitted with related matters, as often in the Psalms, that all of verses 3–12 form a “Prayer in View of Destinies” (cf. 2 Thess. outline earlier).

The Gratitude for the Believers (3a)

Much is packed into a few words here, and five points sum up the rendering of thanks.

The credit itself. The present tense of the regular New Testament word for thanks expresses an ongoing credit poured out. And it is “to God,” who is worthy of the tribute for what He has done.

The constancy. In addition to the present tense, Paul says he and his fellow team members voice this gratitude “always.” He had told the Christians at Thessalonica of this ceaseless thanks in his first epistle (1:2), and linked this appreciation with prayer “night and day” to get to see them and perfect their faith (3:10). Likewise he had exhorted them, in turn, to “pray without ceasing” (5:17).

The commitment. Thanks is not a mere routine with these intercessors. It flows out of a firm conviction of how they “ought” to react in view of God’s evident transforming work in the believers, due attention below. The word opheilo means a sense of what one “must” do, what ought to be the case. A few examples can illustrate this. Jesus said that any servant of God, when he has done all his duty, should feel that he has done only what he “ought” to do in response to God, but never that his output has placed God in debt or obligated God to reward him (cf. Luke 17:10; 1 Cor. 4:7). In Romans 15:1–2, strong believers “ought” to show love bearing the burdens of those without strength, pleasing these, not themselves. Christ is the great example of selfless servant love (Rom. 15:3; cf. John 13).

The same word occurs when Christian husbands “ought” to love their wives as their own bodies (Eph. 5:28). A further example appears nearby, in 2 Thessalonians 2:13. Paul and his associates “ought” always to thank God, who chose the recipients for salvation. Matters of salvation and Christian growth are of such astounding greatness that a sense of strong commitment to thank God is the way they “ought” to feel.

This commitment has a close tie with the consistency Paul uses still another word to express.

The consistency. Such a commitment to thanks is “as is only fitting.” Paul chooses the word axios, which, among its usages, referred to ancient scales. A certain amount of weight on one side of the scales told a merchant how much weight to charge a customer for on the other once the weights balanced. And so the term meant “to balance, to have equal weight” and denoted what is consistent, appropriate, fitting. Paul uses it of the Christians’ walk corresponding consistently with their wealth in Christ (Eph. 4:1), of a life “worthy” or “consistent with” the Lord (Col. 1:10), and in this sense applied to these very Thessalonians (1 Thess. 2:12).

Here, gratitude in prayer is “fitting, apt,” it so “corresponds with” the utter importance of marks that reflect being transformed into godliness.

The company. Those whose lives arouse such thanks are “you,” plural, the “brethren,” whose growth Paul will describe.

The flow in 2 Thessalonians 1 goes on.

The Growth in the Believers (3b-4)

The word “because” (Gr. hoti) introduces the reason that stimulates the gratitude. It comes in two aspects.

Their faith is enlarged. Here is a distinct comment about Christians’ faith growing. Paul had mentioned these converts’ work springing out of faith (1 Thess. 1:3) and the need to excel yet more in a walk that pleases God (4:1). His ambitions for them are being realized.

Their love is enhanced. The “labor springing out of love” (1 Thess. 1:3), which they needed to keep growing in (4:1, 10), is indeed a catalyst for rejoicing, based on Timothy’s report back to Paul (1 Thess. 3:6). There is only one kind of genuine faith or love, but there can be different degrees in these according to the measure of commitment and the scale in growth. Paul uses a term for the faith being super-enlarged and a word for their love increasing.

All of this leads Paul’s thinking spontaneously on to his preaching team’s grateful boasting about these believers to Christians of other churches (v. 4). This gives credit to God, as in verse 3, and also can encourage other believers to surge forward. The preachers are elated on account of the converts’ patient endurance and their faith in the swirl of persecutions and afflictions, which they stand up to, winning the battle.

This very contrast of believers enduring an onslaught of opposition from enemies and the enemies afflicting them brings to Paul’s mind the righteous nature in the destinies God will bring to each group.

Prayer as thanksgiving passes on spontaneously into affirmations. For these are also relevant in prayer in view of destinies. And in verse 11, prayer will become distinct in another aspect, intercession for believers.

The Glory for the Believers (5–12)

Four phases in the flow of emphasis emerge.

The contrast itself (5–10). Paul sees in the persecuted and the persecutors a truth that God’s righteous judgment must inevitably work out. God will view His persecuted people, now suffering in a stand for righteousness, as fitting or appropriate to enjoy “rest” from the difficulties in His kingdom, which will represent their values of righteousness brought on to their future full fruition. At the same time, it is but just that God will finally bring affliction on those who now afflict the righteous. This He will do if they never repent and become objects of His mercy. The Lord Jesus will be revealed from heaven with His mighty angels, who are helpers in His judgment. He had said this in His own teaching (Matt. 13:41–43, 47–50), and it appears in what John has written, as often in Rev. 6–19. Flaming fire represents the sure, bold judgment itself that will claim the unsaved in awesome punishment according to Isaiah (66:15–16), Jesus, and John. The destruction in judgment fire will be eternal, a word used also for the unending duration of eternal life for the saved (Matt. 25:41, 46) and for God Himself being eternal (Rom. 16:26).

The unsaved not only will exist endlessly in their state of destruction, but Paul adds that this is “away from the presence of the Lord and from the glory of His power.” Paul’s idea is in harmony with Jesus’ distinction directly contrasting the destiny of the unsaved, eternally in punishment, and the bliss of the saved, eternally in “life” (Matt. 25:46). It also agrees with John’s description of the saved being in the New Jerusalem blessing (Rev. 21:1–22:5) and the unsaved being “outside,” in their own separate place but still existing (22:15), defined in another way as in “the lake of fire” (20:12–15; 21:7), kept away from the place of blessing (21:27).

Christ’s coming, for the believers, will mean that He is glorified in His saints as they participate in glory with Him (2 Thess. 1:10; Col. 3:4; 1 Thess. 2:12). Believers will marvel at Christ, whom they will see in His glory (cf. 1 John 3:2), and this eternally (Rev. 21:24–26). In the contrast of destinies that 2 Thessalonians 1 describes, neither unsaved or saved will ever cease to exist.

The thought of such a contrast between saved and unsaved leads on to a focus on three other points.

The connection of the prayer (v. 11a). Paul shows that the intercession he now offers (“for you”) is related to the contrast he has just drawn. He does this by his phrase “in relation to which,” or “toward which” (Gr. eis) “we pray always on behalf of you. . . .” Of course the prayer is for believers, to whom the “you” refers from verse 2 forward, the ones who have the destiny of the kingdom, the “rest” or “relief,” and who glorify Christ.

The constancy of the prayer (v. 11a). Not only does the present tense in “we are praying” show a continuing vigil in exercising advocacy. The word “always,” the same word as in verse 2 and 2:13, makes quite clear the unceasing labor in asking God’s favor for these converts. But what does the prayer ask for?

The concept of the prayer (vv. 11b–12). Paul is clear. He introduces the content of the intercession with the word “that.” He specifies two facets of the content in verse 11, “count you worthy” and “fulfill,” then expresses in verse 12a the purpose that he pleads these two facets might accomplish, that Christ’s name “be glorified” and the saved in Him (cf. Col. 3:4; 1 Thess. 2:12). Finally, at the end of 2 Thessalonians 1:12 the apostle credits the motivating grace of the Father and Christ that can accomplish all of this. These are distinct step-by-step.

(1) The accreditation of their worthiness (11). A form of the same word for “worthy” or “fitting” in verse 3 leaps back into the picture. In verse 3 it is consistently fitting that the ministers thank God for the believers’ growth in spiritual values. In verse 11, the aspect of praying is not still in thanksgiving; now it has changed to intercession. This is, namely, that God will “count you worthy (fitted for, appropriate) in view of the calling God extended to you. . . .” Since eternal salvation is entirely of God’s choice in grace (2:13; cf. 1 Thess. 1:4), and never earned in any sense by works (Gal. 2:16; Titus 3:5), the accrediting as worthy is apparently itself of God’s gracious reckoning. He sees in those genuinely saved by grace through faith (Eph. 2:8–9) the fruit of His life, the touch of grace (2:10; Titus 2:11ff.). In a certain measure life that is always a gift is also a generator toning His own to His values and eventually conforming them wholly to the image of Christ (Rom. 8:29; 1 John 3:2).

A second facet appears in the content of the prayer.

(2) The realization of His work. Paul adds to the above, “and that He might fulfill every desire for goodness and the work of faith with power. . . .” The word “fulfill” is actually the term pleroo, “to fill, fulfill,” the word Paul uses for believers being “filled with the Spirit” (Eph. 5:18), “filled with the fruit of righteousness” (Phil. 1:11), and “filled with the knowledge of His will” (Col. 1:9). The request in prayer is that God will fill or fulfill with every good purpose of goodness the work that faith manifests, doing this with power. The intercession is zealous to plead for essentially the same fruit, God’s will, for which Paul prays in Ephesians 3:16–19, Philippians 1:9–11, and Colossians 1:9–12. The power by which he looks for an answer to the prayer is that of being strengthened with might by God’s Spirit in the inner person (Eph. 3:16; cf. Col. 1:11). It is the power of being filled with the Spirit (Eph. 5:18) and filled with God’s Word in a vital sense (Col. 1:9; 3:16), and the passages reflect the same kind of spiritual qualities.

(3) The glorification of Christ and believers (v. 12a). The verse begins with a phrase marking the purpose, hopos, “for the purpose that,” followed by the word that can be translated” [the name of Christ] might be glorified. . . .” The advocacy expresses two complementary facets in doing this: that Christ’s name might be glorified “in you,” in believers, “and you [believers] in Him. . . .” That purpose can gain practical fulfillment in some measure in the present life of growth and in the fullest sense in future glorification when Christ comes (v. 10a). Paul has that latter focus in view in various letters (Rom. 8:17, 18–25, 30; 2 Cor. 4:17ff.; Phil. 3:21).

Christ will be glorified in believers being conformed to His image, as Paul phrases it (Rom. 8:29), and being “like Him,” as John conceives it (1 John 3:2). In this, believers will have their glorification in Christ when they appear with Him in the sphere of His glory (Col. 3:4), in His kingdom and glory (1 Thess. 2:12).

What will be able to bring about the blessing expected here in prayer?

(4) The motivation from God (v. 12b). Paul throws all his confidence on what God’s grace can accomplish. The glorification is “according to the norm, or standard, found in the grace of our God and of our Lord Jesus Christ.” God’s grace initiated His work in saving, for He issued the call of verse 11, and His grace will consummate the saving in the fullest sense. In shaping His own to holiness, He is able to do exceedingly, abundantly, above all that we ask or think (Eph. 3:20), and His grace will transport them all the way to being trophies of His riches in ages to come (Eph. 2:7).

Principles for prayer are magnets to attract attention. First, if Paul sees he “ought” to give God thanks, this beckons other believers to a similar commitment. The same God who enabled Paul can help us shake off lethargy, overcome dullness, and live with a fulfilling sense of going forward in gratitude. Second, it is consistent to pour out thanks to God when other believers are growing in such values as faith and love. We can get electrified about a lot of things that will pass away. Here is an opportunity to be excited about things that will not pass away (cf. 1 John 2:17).

Third, our prayers, as Paul’s, can be fed by a confidence based on God acting justly toward those who trust in His righteousness and those who never do. What can be more fulfilling to live for than the will of God which can assure eternal destiny—relief forever to those of faith and affliction forever to those who will not have God? Fourth, whatever grief we now suffer in Christ’s cause, our prayers— yes, and every act of faithfulness—can find a lift in counting on the way God will make good on His promises!

Fifth, that God can account us “worthy” is possible when it finally depends on what His grace can do. This is the bottom line in the prayer (v. 12). His people will be worthy, enabled by His grace to glorify Christ and be glorified in Him. Sixth, it is our privilege to take up big themes in our prayer life as Paul does here, the themes of monumental importance. While we may pray for all the things of life (Phil. 4:6) and should, let us not become preoccupied as so many have with just the temporal matters. God tells us of so much more we can have a part in through prayer! Here is one of many passages that call us away from our own small ambitions to a life that counts big-time, as the lives of Paul, Silvanus, and Timothy.

2 Thessalonians 2:13

More Reasons to Thank God

A good glimpse of thanksgiving for God’s work in others occurs in a context devoted to the Christians’ prospect in view of the Day that will show Christ’s Lordship (2:1–17).

Four basic points summarize the chapter: the context (vv. 1–12), the cause of thanksgiving (13–14), the call to be steadfast (15), and the calling on God for strength (16–17). Prayer occurs twice, in verses 13 and 16–17.

The Context of the Day (vv. 1–12)

Paul counsels the believers against false teaching that has shaken their assurance, claiming that they already are in the Day of the Lord. That day has not actually arrived and will not until a great apostasy occurs (3), and a man of lawlessness pursues his career (3–5). His appearing, Paul shows, is future, his career being shortly before and up to the coming of Christ, who will destroy him (6–8; cf. Dan. 7:15–27). His activity will reflect Satan, whom he serves, with all power and miraculous signs and feats that are false wonders to deceive those who will respect him and not the Lord (9–10). God will bring blindness on those who willfully insist on following deception rather than receiving His truth in salvation. Finally He will bring them to ultimate judgment (11–12), which, as 1:7–9 already has described, will be eternal destruction for those who never were saved.

The unique “Day” or era of extraordinary sin and its deceit is that period Scripture often describes as immediately leading up to Christ’s second coming. In Daniel 7:15ff. it is a time of a particular military and political king who leads an army, opposing God and persecuting His people. He will pursue his career at a time of unprecedented trouble for Israel (12:1), a time reaching to future resurrection and reward (2–3, 13). Jesus described the evil leader as bringing an abomination to the temple on a day yet future to His first advent time (Matt. 24:15). John relates him in terms fitting Daniel’s expectation (Rev. 13:1–10; 17:9ff.) and describes Christ at His second coming casting him and his chief cohort into the eternal lake of fire (19:20). The millennial era then follows (Rev. 20:1–10), after which God will cast the unsaved into eternal punishment (20:11–15) and bring His own people into the eternal New Jerusalem (21:1–22:5).

What Paul says fits well within that scenario.

The Cause of Thanksgiving (13–14)

Paul and his associate ministers feel they “ought” to give thanks for believers, as in Chapter 1. This is because of spiritual blessings as in the earlier prayer, here because the saved, “beloved by the Lord,” are people God has chosen (cf. 1 Thess. 1:4) for salvation.

The choosing, Paul defines, was “from the beginning,” probably in eternity past in His sovereign decree. The salvation He had in view for these He worked out in time through sanctification (holiness, setting apart to His will). This is “by means of the Spirit” from the divine side and faith in the truth in the recipients’ own experience of it. It was for this salvation that God issued His call to those He chose. He made the appeal through “our gospel,” that of Paul and his fellow-preachers. His purpose in view was that those who believe (cf. v. 13) may gain the glory of “our Lord Jesus Christ,” the glory already mentioned (1:10–12) and the blessing Paul frequently describes in his letters (Rom. 8:17, 18–25, 30; 1 Thess. 2:12).

The Call to be Steadfast (15)

Here Paul issues a challenge to stand resolutely firm and hold to the traditions God’s messengers taught, the truths of God’s Word. These came by word of mouth when such men as Paul were with the recipients and by letter (1 and 2 Thess.)

The Calling on God for Strength (16–17)

The prayer features two basic emphases.

An affirmation of God’s Work (16). This is part of the intercession, for Paul is asking Christ and the Father (“may . . .”), expressing a prayer wish. However, the emphasis at first is on what God has already done for the believers. He has loved “us,” all the saved, and given to these His eternal comfort and good hope through grace. Grace was operative in all His work up to now for the saved, and it will be according to the standard of grace that He carries His purposes on to their completion (1:12).

The “hope” is the hope of eternal life (Titus 1:2), the hope of gaining ultimate righteousness (Gal. 5:5). Even now it is Christ within them as the hope of glory, the very basis of the hope that cannot fail of fulfillment (Col. 1:27), just as the Spirit is the pledge of God’s safekeeping (Eph. 1:13–14).

An intercession for what God can do (17). Having started his request at the outset of verse 16, Paul completes it in verse 17. His petition is that God will do two things.

(1) May He comfort your hearts. The word for comfort is a form of the same word family as the word for comfort already given eternally in verse 16. What Paul prays for is that Christ and the Father will give present, practical comfort that works into hearts even now the good effect of the comfort He has given eternally, affecting all the details of life.

It is interesting that the term for comfort, in both verses, is a form related to the one for the Holy Spirit as the comforter Jesus promised to send to believers (John 14–16). Comfort by Christ and the Father is not in competition with the Spirit’s comforting, but in coordination. The Spirit in carrying out His work is in perfect accord with the interest other members of the Godhead pursue.

(2) May He strengthen your hearts. The word means “to make firm, strengthen, make to stand or give stability.” Verses in Paul’s letters and other parts of Scripture show that believers receive strength from all the persons of the Godhead, all of whom are vitally involved in their living a holy life.

The comforting and strengthening of the hearts is “in every good work and word.” In Paul’s writings, as reflected in his prayer here, believers are to pursue “good works,” emphasizing the great number of them (Eph. 2:10; Titus 3:1, 8, 14). He means these in contrast to works of the law to seek merit (Rom. 3:27) or works prompted by the flesh, of mere human and sin-infected motivation (Gal. 5:19–21). He also uses the singular to specify any individual good work as distinguished from an evil work. A word also can be good, as fruit of the Spirit, or a word can be evil, as fruit of an evil nature; a bad work, too, is of a merely worldly essence or of Satanic motivation (cf. James 3:15–16).

A very similar intercession is coming up in 2 Thessalonians 3:5, imploring God to firm the believers up in love and steadfastness.

Which principles can help in our own prayer vigils? First, we too can cultivate a sensitivity to what the Spirit wants to lay on our hearts that is urgent and that we “ought” to pray for faithfully. It will not necessarily come easily, or quickly, but it can become a reality as we keep making ourselves available to God. Second, thanksgiving is apropos “in everything” (1 Thess. 5:17), yet we can place a great emphasis on God’s saving work in those He chooses, as in verse 13 here.

Third, prayer can credit the setting apart ministry that the Spirit effects for those being saved.

Fourth, it is relevant to speak in prayer of both God’s part and the human part, even this helped by His grace. Here, Paul notes the human response, “belief of the truth.” Fifth, let prayer make much of the specific spiritual things God has on His agenda to carry out the whole drama of his eternal plan in us. Here, His purpose that we gain the glory of Christ can fill the spirit with zest.

Sixth, a life offered in service to others can be a mingling of all the things that make up our existence. Here, we as Paul can fuse thanks to God for others’ spiritual blessing with exhorting them to bear up firmly in His values. A busy life saturated with God can switch from one to the other, all part of all-out commitment to Him.

Seventh, we really can count on the Lord to soothe and brace others for all the things of life, as in verse 17. A bit later, Paul rests confidently in God’s faithfulness to bring about steps in spiritual growth (3:3–5).

2 Thessalonians 3:1–5

An Exchange of Prayer

Here is an example of asking for others’ prayers, “pray for us” (1–2), and praying for them, “may the Lord direct your hearts . . .” (5). The passage as a part of the letter’s outline involves “Prayer for One Another.” The two emphases afford a natural outline of the five verses within this.

The Call for Prayer (1–2)

Three items for the believers’ “prayer lists” are Paul’s focus. He is urgent about these, not a request for financial support, a place to lodge, or some other valid entreaty. The three are stated to articulate the content of the prayer burdens. This is by the word “that,” followed by the first two requests, then the same word “that” again, followed by the third matter.

Dissemination of the message. This underscores the crucial role people who pray can have, seeking a rapid spread for “the word of the Lord.” Within this, details are quite natural. For example, prayer warriors could plead for weather and health to permit ministry, clarity and skills of relevancy to sow the Word with impact, a good testimony in all things, tact, Spirit-led timing, and surmounting loyalties to false gods as well as prejudices, bondage to pleasure, cynical skepticism, bad experiences with religion, and indifference. Prayer could also press vitally for opening specific “doors” of opportunity, God’s stirring human help in ways this can be strategic, guidance in any situation on how to have appeal with each person, and the like. A bottom line could be the plea that God would draw those He had chosen, or a request that His will be done.

This request for intercessory support puts its focus on things that can count for eternity. It is far more urgent, in the overall picture, than even the legitimate stuff of life that can claim believers’ time, energy, and passion. These can absorb us, just the struggle to make a living, time with family, pastimes and hobbies, entertainment, reading, talking, sleeping, preparing food, counseling others on mundane matters, “putting out fires” in various emergencies, on and on. Men can be victimized even by the good if they do not make time for eternity’s values. And certainly life can be hurt by wasteful habits, as in over-indulgence in sleep, food, amusements, giving the life to impure thoughts and acts, “busy-body” trouble-making, and the like.

Those naming the name of Christ in Paul’s day, as now, would always face the battle in spiritual warfare, as in Ephesians 6:10–20. And this, by truly serving God as in vital intercession (vv. 18–20), can be part of winning.

Glorification of the message. Paul seeks prayer that the Word will be glorified. He means among others since he adds, “even as also toward you.” He has in view prayer that will back him and his witnessing and teaching companions when they are in “face-to-face” confrontations with people. For he uses the word pros, “toward” or “facing” you, and wants God’s blessing in having this same kind of success with yet more hearers.

Prayer can pursue its role in such glorifying of the Word in particular ways. Among the details intercessors can voice at the throne are these, to name a few: a hearing that receives it not as the word of men but of God (1 Thess. 2:13); a registering that “performs its work” and in 1 Thessalonians 1:3 even results in the “work which springs out of faith,” the “labor that love promotes,” and the “patience that hope kindles” in those who respond. Prayer backers can plead that God will glorify the message by the fruit, in some a hundred fold, in some sixty, in some thirty (Matt. 13:23). Such prayer can see its dividends later in people who, as these very Thessalonians who now intercede, turn from idols to serve the living and true God and to wait for His Son from heaven (1:9–10).

Vision about momentous things that God can do fans the blaze of prayer that pleads effectiveness via God’s Word.

The preservation of the messengers. Safe-keeping for those who spread the salvation message is the third petition to voice in prayer efforts. The word for God’s guarding of the witnesses is the term “rescued,” used for example of God rescuing a believer from the present sinful body in which the principle of death is at work (Rom. 7:24).

Here the prayer is to plead for rescue from men who oppose Christ’s message and messengers. Paul portrays them by two character qualities. The first word is atopos, which can refer to what is unusual or unreasonable, such as a dangerous swelling from a viper biting Paul (Acts 28:6). It came to denote the morally evil, wrong, improper (sometimes absurdly so), and the reprehensible. One thief hanging near Jesus on a cross admitted his criminal life but defended Jesus as guilty of no wrong, no unreasonable thing worthy of this punishment (Luke 23:41). In Acts 25:5, Luke says that Festus wanted certain Jews who accused Paul to go with him to determine if Paul had done anything reprehensible, liable to Jewish punishment. Paul uses the term of opponents who are perverse in their action against God’s message. His other description is that the men are “wicked,” a normal designation for what is evil (poneros).

Paul explains that the root problem behind such evil persons is that “not all have the faith.” He does not ascribe their condition to some other lack, as of proper environment, or education, or cultural good manners. The absence of faith in them influences and molds them to be at enmity with God and those who represent His truth. Another way to say this is that men love darkness rather than light (John 3:19–21). How different from these God is, who in Paul’s next statement is “faithful” to and supportive of His channels of truth, though these unreasonable and evil people are subversive.

A similar request of Paul for prayer is for protection from Jewish people who are disobedient to the message of Christ (Rom. 15:30–31). He also writes of Jewish antagonists to the gospel inflicting suffering on Christians (1 Thess. 2:15–16) and enemies that the Philippians face (1:28).

The identity of those causing peril in 2 Thessalonians 3 reasonably is certain men resisting and blaspheming God in response to Paul’s preaching at Corinth (Acts 18:6). Favoring this are Paul’s definite article for particular men and the aorist tense of “rescued,” suggesting a situation in one drama as he wrote. In that case, the Jewish foes “rose up against Paul and brought him before the judgment seat,” charging, “This man persuades men to worship God contrary to the law” (18:12–13). Any praying for Paul at such a time could be later encouraged by hearing how God worked His providential answer. The proconsul, Gallio, drove the Jews away with a defense of Paul that he felt apt (14–16). Despite opposition, Paul was sustained “many days further” at Corinth (18).

Paul does not even mention many very real needs for prayer that leaders giving God’s message feel. Their backers can support them at the throne against discouragement; being embittered at the unsaved or even professing believers who in so many ways fight against them; “burn out” from long, grueling and often unrelieved labor, disease, pain in family loss; and the many things Paul says he faced (2 Cor. 6:3–5; 11:23–28).

This leads to the second part of the prayer passage.

The Confidence in Prayer (3–5)

The man who pleads “pray for us” has already prayed for them several times according to the letter, now prays again, and will pray even more in 3:16, 18. Verses 3–4 are not strictly prayer, but closely related to prayer that occurs in v 5.

Three points review the confidence.

His reliance on God (3). Men can be unfaithful, even deliberate enemies as in verse 2, though the reality that “the Lord is faithful” makes a great difference. As Paul himself needs God’s help through those who pray for him (cf. Phil. 1:19), he shows in turn that he relies on God’s help when he prays for others.

He credits the Lord as “the One who” will fulfill two things strategic for the believers. First, He will “establish” them (fix them firmly) in a solid stability, a well-grounded faithfulness. The coordination of human and divine responsibility emerges when one sees the command to “stand firmly” in 2:15, then this reliance on God enabling a firm commitment. It is the same consistency as Philippians 2:12, “work out your salvation,” and then verse 13, “for it is God who works in you to will and to do. . . .” Second, God will “guard” them. The latter word by its vivid image depicts Him as keeping them safe. The word was used of protection by a military detachment or guard detail.

What God is faithful to protect believers from is “the evil,” a reference to “the” specific one, a particular human agent, or Satan the chief evil one, the “tempter” in 1 Thessalonians 3:5 who seeks to dislodge converts from God’s way (1 Pet. 5:8), at times using human means (2 Thess. 2:9). Jesus had prayed that the Father would “keep safe” real believers from the Evil One (John 17:15), and prayed for Peter to be kept safe in faith (Luke 22:31–32). Later, John would assure those genuinely “born of God” that under God’s care Satan would not be able to “touch” them in a fatal way (1 John 5:18). Jesus’ prayer to God and Paul’s confidence in God are in harmony about God’s faithfulness to keep. Paul emphasizes God’s faithfulness in verse 3, then the confident reliance this gives him about believers in verse 4a.

His reassurance in God (4). The believers are doing and will keep doing what God’s faithful ministers command. They already have shown growth in faith and love (1:3), yet they can continue to make progress (2:17; 3:4). Paul feels reassured, not by human factors but by God’s over-arching action.

His request of God (5). Meditation on the Lord’s faithfulness quite naturally precipitates outright intercession, “may the Lord. . . .” God’s will, which He is steadfast to carry out, is His yielded servant’s own will issuing in prayer (cf. John 15:7). The wish is for the Faithful One “to direct your hearts into [toward, or in relation to]” two channels of further growth. The Spirit gives this direction as He leads (Rom. 8:14; Gal. 5:18) and insofar as believers walk in step with Him (5:25). The first channel is “the love of God,” that is, “the love which flows from God,” the source, the perfection, the power. Love is the fruit of the Spirit (Gal. 5:22), when He strengthens (Eph. 3:16), and also from Christ (3:17f.) and the Father (2 Cor. 13:14). The second channel is “the patience [endurance, steadfastness] of Christ,” which issues from Him who is the perfect example of patience (Heb. 4:15; 5:8), the source and sufficiency as “Christ lives in” the believer (Gal. 2:20).

The call for prayer to be effective with others who need the message (1–2) has given way to the confidence related to prayer, and then the intercession itself for these who “pray for us.”

Principles suggest themselves very naturally. First, it is wise to make it a big point to ask others who feel a real kinship to pray for one’s ministry. It is not selfish when it is a service of love to God and of true concern to reach others who need Christ. It is not for one’s own sake alone, but for God’s sake and the sake of those who yet can believe.

Second, when asking others to support ministry in prayer, see that ministry really is done. Third, trust God who answers prayer that the ministry of His Word can spread. Fourth, what God has done in the past (“as also with you”) can boost one’s expectations for Him to work in the future. Fifth, put it down as a reality you can be confident of, that the answering God protects His servants to finish His will through them.

Sixth, we often cannot have confidence in people, but we can be confident that God will work in people. This does not mean that we can expect an absolutely perfect string of “yes” answers for all who are in our prayers. It does not even mean that we ourselves, always, are rightly committed to God to gain His “yes” workings. God is in charge of this and decides how to answer. As to others, we have references in the New Testament to some who were in Christian groups but not genuinely in Christ, who did not go on with God (Heb. 10:39; 1 John 2:19). But we can be reassured that God will keep those who are truly His and work in them (John 6:37–40; 10:27–29), as here.

Seventh, prayer is on track when we plead from a right relation to God (1 John 5:14–15) for God to direct His people into love and patience. This principle covers any fruit of the Spirit, anything in His will, for in such a case what He wills is what the Christian in prayer wills (John 15:7). God will give the fruit (v. 8), yet He does it in the timing and way that He thinks best.

Think of one other principle that is very important here. We need, as Paul, to be so given over to God that a great concern that drives us is “that the Word” may do what God wants.

2 Thessalonians 3:16

Prayer as a Final Word

Prayer occurs twice here, in verses 16 and 18. Since both references are part of Paul’s closing section, “Prayer in Conclusion,” it is natural to relate them in their unity. These, combined with verse 17, which is not prayer, become clear in three steps.

Seeking His Peace and Presence (16)

An intercessory wish is involved, as back in verse 5, “may the Lord. . . .” The One to whom Paul prays is “the Lord of peace,” an apt description since He is the perfection, source, and enablement of peace as His fruit. Jesus as not only man but God said “Peace I leave with you, My peace I give to you” (John 14:27), as He also as the “Vine” produces love and joy in his own (15:9–12). It is not always possible to know which member of the Godhead a passage refers to, since all coordinate in sponsoring the same values, but the Lord gives “perfect peace” to the receptive (Isa. 26:3). Father, Son, and Spirit are in concord producing love in the godly, not in competition.

The prayer is that the Lord will “give” peace, and this in context is for those who really are “brethren” (vv. 1, 6, 13). It is peace that can cover all situations, for it is “at all times and in every way.” Peace here easily reminds readers of peace in Philippians 4:7–9. There, believers who take everything to God in prayer with thanksgiving experience “the peace that springs from God” (v. 7) and can enjoy the sense of the God of peace Himself being with them (v. 9). Paul, the same writer, has the same essential idea in view in closing his second letter to the Thessalonians. Prayer that the Lord of peace will give peace in the first part of verse 16 is joined by prayer in the end of the verse for the Lord Himself to be with them. Jesus had promised to be with His people to the end of the age (Matt. 28:20).

Paul plays no favorites. He prays that the Lord will be “with you all.”

Signing with His Hand (17)

This, not a reference to prayer, simply is Paul’s claim to write the greeting with his own hand and to follow a pattern he uses in all his letters.

Seeking His Grace (18)

As is also characteristic of Paul, he closes with prayer that grace will be with all the recipients. He varies this with members of the Godhead, for all are givers of grace. In this letter, he particularizes the grace of “our Lord Jesus Christ.”

Prayer in 1 Timothy

Introduction

Prayer is described in some fashion in around twenty examples in the three letters commonly dubbed “The Pastoral Epistles.” Ten are in 1 Timothy, eight in 2 Timothy, and two in Titus. At least 35 of 242 verses refer to prayer or are closely linked with it in the flow of thought.

The Author and Date

Paul the Apostle is said to be the writer in the opening verse of all three letters. Paul authoring the books was the consensus belief of scholars until the nineteenth century, with a few dissenting such as Marcion and other heretical writers in early times. It was reserved for modern German critics and scholars of similar views to question that they are a product of Paul.

Evidence that satisfies many seems to be very adequate for a time ca. A.D. 62–63 leading up to Paul’s conviction in 2 Timothy 4:7 that “I have finished my course. . . .”

The writing was after a release from his two-year Roman imprisonment still in progress when the Book of Acts ends.

A probable travelogue following Paul’s gaining of liberty could be as follows. He mentions in Romans 15:18 a settled intention yet to visit Spain, which is one thing he then would expect to finish before he would feel that he had completed his course. Passages in epistles written in a Roman imprisonment show that Paul expects to be set free (Phil. 1:25; 2:24; Phile. 22). Having appealed to be tried at Rome against accusation by certain Jews (Acts 25:11, 21; 26:32; 28:17–22), using a privilege as a Roman citizen, he was held at Rome only until the imperial court could act on his appeal. Jews from the Jerusalem area did not appear in Rome to press charges, which made his case irregular (Acts 25:26, 27; 26:31, 32). His defense before Agrippa found him innocent, and this left only his own appeal to Caesar as the reason for sending him to Caesar’s court. After release from prison, he could have produced the three “pastoral epistles.” During this supposed release, he fulfilled his plans to visit Philippi (Phil. 1:25; 2:24), and the area near Colossae (Phile. 22), and established a work in Crete where he placed Titus in pastoral work (Titus 1:5). He could have visited Spain to fulfill this part of his purpose (Rom. 15:28). Some evidences outside of his writings also attest this, as the Muratorian fragment which claims it as a well-known fact (A.D. 170) and Clement of Alexandria claiming that Paul journeyed to the extreme limits of the west.

If so, when Paul returned from Spain, he visited Ephesus (2 Tim. 1:3; 4:13–14). This included a stop at Nicopolis (Titus 3:12) to keep a rendezvous with Titus. Sometime during the release after Acts 28 he could write 1 Timothy and Titus. Later, according to 2 Timothy 4:13, he wintered at Troas with Carpus. Then a supposed second Roman incarceration occurred; possibly he was snatched away without opportunity to secure his Old Testament parchments and cloak. From this second Roman stint in prison, he wrote 2 Timothy, asking Timothy to bring these items, and “come before winter” (4:9, 13, 21) when bad weather would prevent the trip. At this time he penned, “the time of my departure has come . . . I have finished my course” (4:6–7). So, it appears that he had realized his earlier travel agenda, and books earlier than 2 Timothy (1 Tim., Titus) had been sent.

The First Epistle to Timothy and the letter to Titus seem in this way to have fit into Paul’s life after the end of Acts 28, during a span of freedom before a second time in prison when his death loomed as eminent. In prison, he penned his second letter to Timothy. The Book of Acts up to Chapter 28 offers no earlier time in which these three epistles could be written, and references in them to Paul’s movements be realized.

Nero was the Roman emperor until his death June 9, A.D. 68, so Paul’s anticipated death in 2 Timothy 4:6–7 was presumably before that. His date for the pastoral epistles was during A.D. 63–68, with 1 Timothy and Titus earlier and 2 Timothy near the end of his earthly career.

The Background

The name “Pastorals” is comparatively modern. Paul Anton of Halle in 1726 first used the designation “pastoral” for the trio of letters. Before that “Pontifical” had been suggested by Cosmas Magalianus of Lugdund in 1609 (cf. H. L. Goudge, New Testament, p. 573). “Pastorals” as a title was Henry Alford’s adopted name in 1849, and the term soon became popular.

What is the setting for the epistles in the churches? Ephesus, destination of 1 and 2 Timothy, was described in this writer’s introduction to prayer in Ephesians. Titus and his ministry on the island of Crete is new, however. Titus is known today from scattered references in Acts and Paul’s writings (Acts 20:2; 2 Cor. 2:13; 7:6–7, 13, 15; 8:16, 23; 12:18; Gal. 2:3; Titus 1:4). He seems to have been a convert and a trainee under Paul (Titus 1:4). He became a test case at the Jerusalem Council of Acts 15 (Gal. 2:3). Paul, during his third missionary journey, sent Titus to Corinth to learn how the Corinthians reacted to his second letter (2 Cor. 2:12–13; Chaps. 8–9). Later, Titus rejoined Paul in Macedonia with encouraging news about the Corinthian believers (Acts 20:2; 2 Cor. 7:5). After that, Paul designated Titus to minister in the church of Crete (Titus 1:5), and he was there when Paul issued the Epistle of Titus and charged the pastor to help the carriers of the letter, Zenas and Apollos, on their way (Titus 3:13). After that Paul, from his final Roman imprisonment, told Timothy that Titus had gone to Dalmatia, a city not far from Nicopolis where Titus had spent the winter with Paul (2 Tim. 4:10).

Tradition and church records say that Titus maintained the ministry in Crete until his death at the age of ninety-four, then was buried on the island (James W. Lee, The New Testament, p. 451). Crete was about 160 miles long from east to west, with around 3,199 square miles and mountains of 2,000 to 5,000 feet altitudes running through it.

The Theme

Paul’s main concern in 1 Timothy is to charge Timothy to maintain true doctrine.

This can impact other vital matters the letter mentions—church order, discipline, dealing with false teachers, and fidelity in practical life. Prayer is a crucial force in all of this, the letter accenting it at least twelve times. Themes of 2 Timothy and Titus gain mention when those books are featured later.

Eight instances in 1 Timothy refer to Paul’s own varied aspects of prayer. Intercession appeals for grace and peace to have their shaping influence on Timothy (1:2), for God’s witness and action in Timothy’s preaching the Word free of favoritism (5:21); for bringing Timothy under God’s charge to keep His commands pure of stain or reproach (6:13–15); and again for grace to be his supply (6:21). Paul offers praise/thanks to God for strengthening his own life for ministry and making him a model of salvation by grace (1:12, 16). He also is grateful to Christ for His features as King (1:17), and for God’s honor and dominion in His kingship (6:16). In one passage, his prayer is an affirmation of truth about God (6:15–16).

The remaining four cases of prayer relate to what other believers voice. One example is in petitions and thanksgivings that Timothy and other believers can voice for all men, such as leaders who wield authority (2:1–2). Another reference is to prayer of any aspect in showing confidence toward God (2:8). A third mention relates to gratitude believers should express to God for food (4:4–5). And the other reference is to any petitions and varied aspects of prayers widows who hope in God may voice before Him (5:5).

Outline

I.   The Charge to True Doctrine (1:1–20)

II.  The Conduct of the Church (2:1–3:13)

III. The Conduct of Timothy (3:14–6:19)

IV. The Conclusion: Charge to Guard (6:20–21)

Prayer and the related emphases of 1 Timothy correlate into a well-ordered flow, as prayer passages will show.

1 Timothy 1:2

Interceding for Timothy’s Spiritual Health

Timothy himself is the one for whom Paul intercedes as he begins the letter, as he prays for him in the very last verse. In his introduction, first Paul identifies, then he intercedes.

His Identifications

Three of these are quickly in view.

The apostle. He is Paul, an apostle or person carrying out a commission.

The authority. Before he mentions his praying, the writer identifies who invested him with authority. He is an apostle “of Christ Jesus,” referring to the source of the commission. It had its origination in Christ Jesus, who had sent him. Christ had called him away from his own agenda on his trip to Damascus, and devoted him to being “a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel” (Acts 9:15).

The apostle will make much of Christ in the letter. He is “our Lord” (1 Tim. 1:2). He had put Paul into service (1:12). In Him, Paul found faith and love (1:14); He had come into the world to save sinners, among whom Paul regarded himself as foremost (1:15). Christ is the King eternal, immoral, invisible, the only God deserving of honor and glory forever (1:17; cf. 6:15). He is the one mediator between God the Father and men (2:5). He was revealed in the flesh, vindicated in the Spirit, seen by angels, proclaimed among the nations, believed in the world, and taken up into heavenly glory (3:16).

Not only is Christ the authority behind Paul, but his ministry is according to the commandment of God the Father, that is, in the measure, level, or standard of the command issued by the Father and by Christ Jesus. God as Savior had commanded the plan of redemption; it also had its clout in Christ Jesus, who “came into the world to save sinners” (1:15), and “gave Himself a ransom for all” (2:6). Being “believed on in the world” (3:16), He is “our hope,” that of all “those who would believe in Him for eternal life” (1:16). As Paul has said in Col. 1:26, Christ is for believers “the hope of glory,” the assuring pledge that God will bring them all the way to full glory.

The addressee. Paul writes “to Timothy.” He had added Timothy to his traveling group on his second missionary journey (Acts 16:3–4). Among many experiences in service together, he had urged that Timothy carry out pastoral ministry at Ephesus (1 Tim. 1:3), and now writes with pastoral counsel to assist him. The apostle calls this associate “my true child in the faith,” for Timothy had become a kind of apprentice under Paul’s guidance, one of his spiritual sons (2 Tim. 1:2).

Having made these identifications of apostleship, authority, and addressee, Paul prays even as he writes.

His Intercession

This is prayer in the aspect of interceding in that Paul is summoning spiritual bounties to help this pastor. As in all of his epistles, prayer for those who receive his mail is a vital part of his opening words, and almost always his closing expressions.

Both the supplies and the source of them are clear.

The supplies. Paul intercedes for three bounties, “Grace, mercy, and peace.” Only in the three Pastoral Epistles is mercy included in the appeal (cf. 2 Tim. 1:2; Titus 1:4). In each of Paul’s other letters, only grace and peace are matters of introductory intercession.

(1) Grace is strategic in emphasizing God’s benevolence in supplying favor that the believer does not deserve. It involves acceptance and power for sufficiency in life (cf. Acts 4:29–31; 2 Cor. 9:8; 12:9). Those who limit it here only to eternal well-being and say that it has no reference to grace in a practical sense of acceptance and supply of power do not grasp the full import of the word’s usage in cases that are clear enough. Many see the wider range of possibilities where grace makes a difference.

In 1 Timothy, grace can have many expressions. It relates to faith and love (1:14), which have hour-by-hour pertinence and not just once for all application. It is relevant in strengthening Paul (1:12), in helping believers pray for others (2:1–2, 8), assisting Christian women in godliness (2:11–15), enabling leaders who are fashioned according to God’s will in Chapter 3, and in supplying Timothy to manifest what is exemplary to the other believers (4:12–16; 6:11–16). At the very end of the letter, Paul prays that grace will be with Timothy, for it is urgent to keep him steadfast to the message God entrusted (6:20–21).

The interceding continues.

(2) Mercy. While grace looks at God’s benefits that enrich with favor men do not merit, mercy focuses on His clemency in pardoning them of what they do deserve for their demerits. In 1 Timothy, mercy is mentioned in a relationship of pardon displayed in response to Paul’s sin (1:13) even as he is an example of sinners who need it (vv. 15a-16). In verses 13–14, mercy as relating to Paul’s demerits is distinct from, but joined with, grace as favor bestowed on the plus side. In 2 Timothy, Paul prays for God to grant mercy to Onesiphorus in the day of judgment (1:16, 18). And in Titus 3:5, God has not saved on the basis of merit for works, but mercy even when those God saves do not deserve blessing.

Timothy needed mercy in a practical sense for any sin in falling short of love (1:5), failing in praying (2:1–2), conducting his life in the church (3:15), or pointing out truth to the believers (4:6, 11). Mercy could be vital in any detail of his testimony (4:12–16; 6:9–14). It was relevant for his dealing with those of different ages (5:1–3), in issues relating to widows (5:4–16) or elders (5:17–25), and such matters.

(3) Peace. Interceding for Timothy’s peace was quite apt, for this result depended on how he experienced grace and mercy. Peace would be his, practically, in his sense of God’s acceptance giving a calm composure based on trusting in His resources. A settled tranquility known in eternal peace with God through Christ’s saving sufficiency could contribute serenity to impact varying experiences in the ebb and flow of ministry. Timothy could realize an answer to Paul’s prayer in a sense of poise that in God all was well, and he could be at ease, not rattled. In 2 Timothy 2:22, peace with other aspects of spiritual health could brace him with its reality, as he was pure in heart in his own calling on God in prayer.

The supplies that Paul prays for Timothy come from God, the source.

The Source. Benefits for the pastor’s well-being are sought from the Father and from Christ. Paul himself had been an example of seeking help for other believers from the Father through Christ (Eph. 1:15–23; 3:14–21). That was in prayer for the believers of Ephesus, the very ones for whose pastor Paul now intercedes. Now he prays to the one God and to the one mediator between God and men (cf. 1 Tim. 2:5).

The order Paul uses three times in the opening two verses of 1 Timothy is “Christ,” then “Jesus.” He calls on the Father and along with Him Christ, the anointed one, the Messiah of Old Testament Scripture (Ps. 2:6–8; Dan. 9:25), who is “Jesus” in His human name designating Him as “Saviour.” To these two aspects denoting who He is, Paul adds that he intercedes to Him as “our Lord,” the Sovereign one. This is the One who claimed that to Him all authority was given in heaven and on earth (Matt. 28:18). In the intercessor’s own words later, Christ Jesus our Lord is “the blessed and only Sovereign, the King of kings and Lord of lords; who alone possesses immortality and dwells in unapproachable light . . . to Him be honor and eternal dominion” (1 Tim. 6:15–16).

“Our” Lord accents the personal possession this Christ Jesus is for those who “believe in Him for eternal life” (1:16). It does this without denying that the Father is “ours” as well, a reality that Paul’s Christ Jesus Himself had taught His disciples to claim when they prayed (Matt. 6:9).

Now it is time to dwell on principles that Paul’s intercession suggests for prayer.

First, it is good to intercede for a person one’s ministry has helped and who is a teammate in serving God. Second, it is important to pray for basic spiritual blessing to affect another in the Christian life. So often believers pray for all sorts of temporal concerns to help someone else without explicitly calling for crucial spiritual benefits such as grace, mercy, and peace. Paul is a model in thrusting these into prominence at the very outset, before going on to details in which they can have their permeating work.

Third, it is of real significance to pray thinking of spiritual bounties as coming from the Father and from Christ. This is to think of them as Persons and not simply, as too often occurs in prayers, as an impersonal source of good things. We believers are related to a Redeemer (cf. “God our Savior,” v. 1), not simply a great Reservoir; He is the Father, not just a never failing fountain; we pray to our Lord, not to an abstract Lord of blessings. Think of a personal God, not of a great Generality that dispenses favor!

1 Timothy 1:12

Thanks to Christ for Service

The aspect of gratitude in prayer now springs into prominence. Paul’s thought flows from the recounting of his thanks to the reasons for it, then on to the reverence that tones him as he expresses appreciation.

The Recounting of Thanks (12)

Amid his writing, Paul’s hand only tells what his heart is thinking and what his lips are possibly voicing. This is as the great preacher Charles Spurgeon tells of often pausing even during the preaching of a message to offer up his heart afresh in prayer to God. Paul says, “I thank Christ Jesus our Lord,” returning to the designation he uses when his prayer is an intercessory one in verse 2. Very often in the Pastorals he calls the second Person of the Godhead “Christ Jesus.” The Messiah who fulfills scriptural expectations as the one anointed by God to bring blessings is also Jesus, the Savior or Deliverer. Occasionally Paul puts “Jesus” first (1:16) in these three epistles.

This example is a direct case of uttering gratitude, and it is pointed to Christ Jesus. Although Paul refers to praying to the Father through Christ by the Holy Spirit (Eph. 2:18), he does not think it inappropriate to speak directly to Christ in prayer. He feels liberty in this, not being bound to an inflexible formula. Similarly, one reading through the New Testament looks in on Stephen praying, “Lord Jesus, receive my spirit” (Acts 7:59), and hears John on Patmos petitioning, “Come, Lord Jesus” (Rev. 22:20).

The Reasons for Thanks (12–16)

These are easy to see.

His power is from Christ. He gives the credit to his Lord who “has strengthened me.” He is grateful here for the initial empowering for service, whereas in some passages he speaks of God continuing to strengthen him, as in 2 Corinthians (3:5; 9:8; 12:9) and Philippians (4:13; cf. 2:13). In 2 Timothy, he recounts God standing with him, strengthening and delivering him in a particular case when on trial in Rome (4:17). He is even confident that God will deliver him from every evil work (v. 18).

His placement is from Christ. The strengthening from this Lord was given because Christ deemed him faithful, putting him into service. Paul’s thanksgiving is for Christ considering him faithful from the perspective of what His grace would transform him to be (v. 14; cf. 1 Cor. 15:10). Paul never felt that he was sufficient in himself (2 Cor. 3:5), and even here he is careful to show that he was unfaithful in many ways (1 Tim. 1:13), a sinner in need of salvation and still foremost among sinners (15). His Lord saw the entire overarching picture in advance, and what He would mold His servant to be is that which makes Him worthy of the thanks. Paul emphasizes four things that turn the thanks toward Christ: his own unbelief at first, with which God dealt (13), the abundance of divine grace (14), the attitude of Christ to save sinners (15), and the fact of Christ’s perfect patience in his case (16).

The Reverence behind Thanks (17)

Paul’s deep respect is for Who God is (five descriptions), and what He deserves in adoration (two descriptions). The thanksgiving to Christ that begins in verse 12 builds to its peak in a tribute now to God. Paul transitions, and this is probably to God the Father, who in harmony with Christ also gave him his power and role of service.

Who God is. Paul’s descriptions move finally to an outright statement that the One he worships is God. He is King as often celebrated in the Psalms (cf. passages in Daniel later on 6:15–16). In 6:15, kingship is that of the Father, who is sovereign, superior to and distinct from human kings in being King of kings and Lord of lords, a description that John sees as likewise appropriate for Christ in the Revelation (19:16; cf. 17:14). God is eternal in Himself, not needing to be given eternal life as men are. He is immortal, that is, never subject to death, probably meant in the fullest sense of having immortality (6:16), having it in Himself, whereas men receive it as a gift. He is invisible in His essential Godhood and is the only God.

While most interpreters say that Paul has moved into a description of the Father in verse 17, what He says of Him does not deny Paul’s other statements that also represent Christ and the Spirit as God, as co-equals with the Father (cf. 2 Cor. 13:14).

What God deserves. Paul recognizes the Father as worthy of honor and glory, as heavenly worshipers discern of Christ in the Revelation (5:11–14). There, the tribute sets Christ apart from every created thing (v. 13), and sees Him as a co-equal of worthiness as the Father is.

It is difficult to distinguish honor and glory as words for Christ’s exalted state as the recipient of worship. Yet the descriptions are listed as if distinct here, and twice in Revelation 5:12 and 13, along with other, various accolades. Honor may look at God’s prestige in His respectful role, and glory at the splendor of His perfection. But cautious wisdom can generalize that both words express His perfect worthiness of worship, whether the Father (1 Tim. 1:17) or Christ (Rev. 5).

Principles of prayer leap to the attention here, centered on verses 12 and 17. One is that prayer can be true to Scripture when one is speaking to Christ even if many references relate prayer to the Father. A second one is that among good prompts for thanking Christ are His giving of strength and the opportunity of service. Third, thanks can be spiritually natural in the humility of voicing the wonder at receiving great mercy that lifts a sinner up from sin’s depths.

Fourth, it is apropos to adore God in view of His attributes that help us express how wonderfully apart He stands in majesty. Finally, appreciation to God can flow spontaneously with other thoughts about the Father, Christ, strength, service, rescue from sin, faith, and love. Thanksgiving was part of Paul’s spiritual heartbeat.

1 Timothy 2:1–8

Pray First, and Everywhere!

Prayer occurs twice here, both in the first three verses and in verse 8. The entire passage fits in close unity with the prayer. The total effect is to relate prayer to a broader range of concerns than any other passage in the Pastorals. What is said about prayer in these eight verses is a step in a section on True Doctrine and the Conduct of the Church (Chaps. 2–3). True doctrine is seen in relation to prayer (2:1–8), in the role of women in the church (2:9–15), as regarding qualifications of church leaders (3:1–13), and in the matter of how to conduct oneself in the church (3:14–16).

Five steps set forth the urgent relevancy of prayer.

The Enlistment to Prayer (1)

Following up on the charge he commits to Timothy in 1:18 that the entire letter develops, Paul, after a parenthesis in 1:19–20, states what is basic or “first of all” in carrying out the charge. It is that Timothy, and in 2:8, all believing men, be enlisted in a ministry of prayer. Both the cruciality of prayer and its connection are integral.

The cruciality. Why exhort a commitment to prayers “first”? A number of reasons suggest the relevancy.

For one thing, prayer is vital to “war a good warfare” in spiritual matters as called for in 1:18. Prayer is strategic to advance God’s cause against hostility as in Ephesians 6:10–17. In that Ephesians context, Paul stresses the imperative of living by the power of God (vv. 10–13), then lists the implements of this power: six aspects of “armor” pertinent in battle (14–17), all with the integration of prayer that calls on God for the power (18–20). The principle of seeking the help of God is just as cogent in 1 Timothy 2.

Prayer is a priority in a second sense, as Timothy and others are channels who need to act in the sufficiency of God’s grace, mercy, and peace (1:2). Uses of prayer in 2:1 are ways of embracing and practicing a quiet, peaceable life (v. 2). This is the way to live rather than expressing wrath in noisy troublemaking that ruins peace, and in doubting rather than having faith’s commitment to God (cf. v. 8).

Third, prayer is urgent because it is vital in the plan God has chosen in saving people (vv. 3–6). Such a conviction prompted Paul’s prayer that fellow-Israelites might be saved (Rom. 10:1). Earlier it was evident in Jesus’ appeal, “Father, forgive them, for they do not know what they are doing” (Luke 23:34). God desires people to be saved and come to a knowledge of the truth (1 Tim. 2:4), and He honors prayer from those who cooperate with Him in His will. As important as God’s “truth” is, it has its success in lives in a relation to prayer that God has ordained. Prayer seeks God’s blessing in relation to His great message, “the truth,” as opposed to any lie (v. 7).

The connection. Prayer, in this context, is not only the first focus relating back to the charge to Timothy to fulfill his ministry (1:18); it also is the first and last thing stressed in 2:1–8, and weaved within an emphasis on “all” that occurs five times. Prayers are relevant for all men (v. 1), for instance all in roles of authority (2); prayers fit with God’s desire that all be saved (4), through Christ’s ransom for all (6), as men pray in all places, or “every place” (8).

To be faithful to the enlistment in prayer, those, as in verse 8, need to give themselves to different expressions of prayer.

The Expressions of Prayer (1)

Four distinct terms articulate the aspects in which prayer can seek God’s action in regard to others.

Entreaties. The word deesis, plural here, means entreaties, appeals, supplications. It often seems to refer to particular urgencies. In the Greek Septuagint of the Old Testament, the word appears in Solomon’s prayer dedicating the new temple. He asks God to hear his Israelite people when they come to Him in “prayers,” a general term for calling on Him (the second of the four words in 1 Tim. 2:1), and their “appeals,” the individual requests they urged (1 Kgs. 8:45, LXX 1 Kgs. 8:45). The word occurs in the New Testament for Zacharias’ cry for God to overcome his wife’s barrenness (Luke 1:13), the elderly Anna’s entreaties night and day (2:37), supplications the Philippians plead for Paul’s release from prison (Phil. 1:19), and Paul’s requests night and day for Timothy (2 Tim. 1:3).

Other instances of the word crop up, for appeals of believers waiting in the upper room, desiring the Holy Spirit (Acts 1:14), for pleadings of Christians needing help in the spiritual battle, in distinction to the general term for praying (Eph. 6:18), and a similar distinction in appealing to God rather than worrying (Phil. 4:6). The same designation for entreaties occurs for requests the righteous offer for assistance in trials (1 Pet. 3:12), for widows in difficulty who press their appeals night and day (1 Tim. 5:5), and for Jesus beseeching the Father’s help on earth (Heb. 5:7).

In 1 Timothy 2 the appeals are turned into intercessory channels, for like the other three terms the efforts are devoted “for all men.”

Prayers. The word is the normal general word for prayers (from proseuche). As above, it is sometimes used in lists of words for prayer, distinguished from terms that delve into specific items on a prayer list (Eph. 6:18; Phil. 4:6). It can cover the broad examples for needs of all kinds that others face, different from matters the other three words here embrace. Among possible aspects in such prayers are affirmations of truths about God or men, questions about people’s situations that stir intercessory pleadings on their behalf, and committing others to God’s service or care (cf. Acts 14:23).

Intercessions. The word enteuxis simply means “a petition, request, appeal,” as to a king, and was flexible in the way it could be used when directed to God. It seems, in 2:1, to be distinct in some sense from the other vocabulary. Certainly it pertains to intercessory items, since it is “for all men.” W. Arndt and F. W. Gingrich cite early examples that relate to intercession (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p. 268). The term appears in 1 Timothy 4:4–5 in very close relation to thanksgiving (eucharistia) for food. There it can be interchangeable with the thanks or, as is more probable, it means an appeal for blessing on the food, yet mingled with the gratitude felt and expressed.

It is preferable to see here intercessory appeals, possibly distinct from the first word, “entreaties.” In such a case, it would entail general requests, “entreaties” relating to more urgent specific matters. Among examples are the request to gain a child (Luke 1:13), the coming of the Spirit (Acts 1:14), or assists to meet a widow’s needs in her state of being alone (1 Tim. 5:5).

Thanksgivings. Here eucharistias is the normal word for prayers that pour forth gratitude for God’s favors (Phil. 4:6; Col. 4:2). Possibilities are many. Such utterances would be relevant for God’s common blessings on the good or the evil (Matt. 5:45), more pointedly for His meeting certain needs, His giving further life and opportunities to know or to live for Him, and for attitudes that show tenderness to God and His message.

The examples for prayer (1–2). The prayer is “on behalf of” (hyper) all men in general in verse 1. Then the same word hyper recurs in verse 2 to specify examples of human subjects for whom prayers can make a difference. Paul means, “to give some instances that such prayers can be for kings and all who are in authority.” It is significant that prayers are to be “for” all in verse 1, and “for” all in authority in verse 2, all the subjects of God’s interest as shown by Christ giving Himself a ransom “for” all (v. 6), where the same word hyper again reappears.

Kings and others in governing capacities are representative exhibits among “all” for whom prayers can be cogent. Possibly the idea is that prayer is relevant from the top down, all the way. Paul, in prayer, has voiced tribute to God the King who is in a class of His own (1:12), and now he thinks of kings and others in high seats for whom prayer to the great King can have a vital effect.

Prayer for kings as a part of God’s will has a long background. Abraham interceded for Abimelech (Gen. 20:17), Israelite people were to pray for the Babylonian city to which they were subservient (Jer. 29:7; cf. Ezra 6:10), and Daniel prayed about matters pertaining to a king’s orders (2:17–23). Jeremiah concented to pray in regard to evil kings even over his own people (Jer. 21:1–2; 37:3). Jesus had urged believers to pray for those who mistreated them (Luke 6:28).

Among the concerns, surely crucial among those under Timothy’s guidance, would be prayer for God to save leaders. Salvation is a pervasive current in the concerns of verses 3–6. And these are closely related to verses 1–2. This will soon become more apparent.

The Encouragement to Pray (2–6)

Four advantages of such intercession spring into prominence immediately.

God deals a good testimony (v. 2b). This is an end God brings about as a response to the prayers. The phrase “that we may” introduces blessing that can flow from such calling at His heavenly door (cf. Matt. 7:7–11). Those who pray can exult about answers when God lets them live a tranquil and quiet life, grasping the advantage of an atmosphere free to have their good effect as salt on those around them (cf. Matt. 5:16). This is in a testimony leaving the positive savor of godliness and dignity, in contrast to lives distasteful due to “wrath and doubting” (v. 8). It would be a bounty to their own lives, and could be a blessing to those for whom they pray, even the unsaved, in a witness that seeks their salvation (cf. Rom. 10:1). For salvation flavors the verses that follow.

God deems it good. Whatever benefit believers themselves enjoy, the prayer ministry and fruits it may have such as promoting godliness and dignity are above all a blessing to God. He is glorified in that He gets something out of it in that it is “good and acceptable” in His appraisal. The fact of His being the Savior is brought into prominence, as in 1:1, 15, and in the very next breath Paul highlights His desire for the lost to be saved (2:4).

God desires all to be saved. Verses 3–4 fuse the theme of prayer with that of God’s saving interest. “This” in verse 3 refers to the thought of the preceding verse, and verse 4 continues the flow about “God our Savior” in verse 3. Another tie-in is the phrase “all men” that God desires to be saved in verse 4, so easily related to the panorama of “all men” for whom prayer is pertinent in verse 1. Right away in verses 5–6, as well, God’s focus in relation to men is His saving purpose. He provided a mediator between Himself and men, who gave Himself a ransom for all.

Christ died to ransom people. In some definite sense His saving provision was adequate for “all.” Such a unity in thought shows that it is quite natural to see the salvation of sinners as one of the urgent burdens in the intercessory venues with God.

The encouragement to engage in such prayers is fourfold then. God deals a helpful testimony to believers, He Himself deems their godliness good, He desires all people to be saved, and Christ has died as the very solution to the most urgent of human needs that prayers can address.

Now Paul mentions again his role in God’s salvation plan that relates to prayer.

He adds to statements that he is an apostle of Christ (1:1), has Timothy as a son in the faith (1:2), was entrusted with the gospel (1:11), was strengthened and put into service (1:12), and made an example of mercy overcoming sinfulness (1:16).

Paul’s Engagement in Ministry (7)

He himself by God’s appointment is a preacher, apostle, and teacher in a ministry that is in faith and truth. Verse 6 ends expecting the testimony of Christ’s provision for salvation to be borne, now verse 7 begins with “And for this I was appointed. . . .” As has already become obvious, the message of salvation is in close unity with prayers of verses 1–2.

Paul has authority by God’s designation to teach Gentiles in matters relating to Christ’s ransoming, “therefore” he calls again for prayer.

The Essentials in Prayer (8)

Four aspects of praying in verse 1 now have their follow-up in two things essential in any such audiences with God in prayer. All of this is in relation to salvation through Christ (2:3–6) and standards consistent with this that brighten life. Paul has given examples such as godliness and dignity (2), pleasing God (3), embracing the truth (4), bearing testimony of this (6), and living consistently by faith (7). Now two essentials show how ransomed lives should be occupied in regard to prayer.

Availability in coming. What Paul expects believing men to do as one main expression of their faith is “to pray.” He expects this availability in their coming obediently to God’s throne. The general word for “pray” is in view, the verbal form (proseuchomai) related to the second word for “prayers” in verse 1, where it was cast it in the noun form. As an umbrella term for praying, it can incorporate all the aspects that can be parts comprising prayer lives—petition, intercession, praise/thanks, affirmation, confession, questions, oaths, and so on.

The ones Paul focuses on at the moment to exemplify this availability are “men,” and verse 8 uses the particular word for “males.” This is not to set men apart as exclusive in availability to pray, but as leaders who are patterns in it to guide other men, women, and the children. Paul specifically refers to a woman praying in 5:5, and to prayer for God’s blessing of food in 4:5, which would be the godly practice for any believers, male or female. Besides, Scripture has many examples of women available in prayer, as Hannah (1 Sam. 1) and Anna (Luke 2:36–38). They, just as much as males, need to pray and not faint (Luke 18:1) and to not be anxious about anything but to pray in everything (Phil. 4:6).

The prayer of the men that Paul champions is to be “in every place,” whatever locality or place or nook in drawing near to God. This would be wherever people are in authority (v. 1), whatever place is in God’s sight (3), wherever men need the saving work of Christ (4–6), in whatever places Gentiles live (7), as well as Jews.

This availability to pray is to be joined with another essential.

An attitude in coming. It is a spirit that promotes a dedication of the hands (an outward expression) and a consecration of the hearts (the inward passion of devotion).

(1) The dedication of the hands. “Lifting up” the hands is no doubt a literal gesture in practicing a long-observed custom. Moses had lifted his hands as a symbol of contact with God in faith for victory over the enemy Amalek (Ex. 17:8–13), and lifting up the hands in the sight of God is frequent in Old Testament prayer (Ps. 28:2; 141:2). God’s Word also has examples of lifting up to God one’s face (Num. 6:26), eyes (Isa. 40:26; John 17:1), soul (Ps. 25:1), heart (Lam. 3:41), and prayer (Jer. 7:16).

Any bodily act would be pleasing to God in its place, if it has the requisite attitude of true worship as Him as He knows the thoughts (Ps. 139:1–4). That the hands when lifted are to be “holy,” devoted to genuine holiness of life, shows what brings pleasure to God. He looks, as this passage reminds us, for what is good and acceptable, a sterling godliness (1 Tim. 2:3; cf. 2 Chr. 16:9; Prov. 3:5–6), and truth is an emphasis here (vv. 4, 7).

(2) The consecration of the hearts. Believing men, who model the tone for those who follow in line with their example, pray in the true attitude when they approach God “without wrath and doubting.”

First, acceptable prayer is free of wrath. As James reminds believers, “the wrath of man does not work the righteousness of God” (James 1:20). In various ways sin can assert its power, kindling a disposition of unrighteous anger. This chills and kills prayer, and sets a tone in which prayer is a sham that God rejects (James 4:2–4). Some examples are in fussing with others, sowing discord, arguing carnally about doctrine in an unloving competitiveness, and seeking to realize selfish ambitions (cf. 1:3–7), losing control by indulging in wine (3:3), bickering over money (3:3), letting one’s home life fall apart and inflaming ill will (3:4), allowing conceit to puff one up and fuel disharmony (3:6), and so on.

The other word in 1 Timothy 2:8 is dialogismos. This means “reasoning, a devising by the mind” which can be an evil machination (Matt. 15:19) or evil judgment (James 2:4). It came to designate “doubt, dispute” in the sense of sowing discord (Luke 9:46; Phil. 2:14), a meaning that is a death kiss to effective prayer in 1 Timothy 2. Out of carnal wrath fomenting ill-will against God or other people can spew resentment in a quarreling disposition (6:4). This pollutes the stream of prayer and shuts off the flow to God, for it works at cross-purposes with His will (cf. 1 Pet. 3:12). At the same time this disputing can cause much sabotage in relations with others.

Of course the opposites to wrath and dispute are in a life that reflects love (1 Tim. 1:5), in a tranquil and quiet spirit of godliness and dignity (2:2), in being gentle and free of contention (3:3). Later, Paul counsels Timothy on being a pacesetter in the attitudes that are the pure outcome of the gospel (4:12; 6:11–14).

Now that the verses that begin with prayer (2:1–2) and end with it (8) have been glimpsed, it is pertinent to set down principles that help in prayer. One clear point is to recognize the “first” place of prayer as saturating life and to live a prayer life that takes this importance to heart. Too often, the need for such prayer is buried beneath the neglect of it because other things hold tyranny. It may be high time to insist on a great turnabout.

Another guideline is to expand the intercessory life into the breadth and variety that the terms in verse 1 show can be possible. Keeping a prayer book and staying with it in discipline to keep it up to date with names and situations taken to God in prayer is very helpful. A third standard is to intercede for many general yet necessary matters in others’ lives, while also being vigilant to take their urgent matters to heaven’s throne. A fourth lesson is to broaden the prayer outreach to more and more people that we can realistically represent before God. Of course no prayer warrior even knows absolutely all the people and situations in the world, or in his nation, or state, or most cities. “All” in verse 1 surely is within our reach, meaning that we are devoted to pray for whosoever we practically can get to in a responsibly faithful effort. And we can keep reaching out even more in our prayer interest, as God helps us grow, and we seize opportunities alertly and patiently. Many believers not only pray relatively little, but waste a lot of the precious time they do spend talking with the Lord.

Fifth, even in praying for potentates of countries or others in leadership we can sit down at different times and brainstorm on their kinds of needs that we can pray about. Being alertly informed from sharp news services can help us be wisely relevant. We must grow gradually, not take on too much all in one sudden rush, defeat our own effort and fall flat in discouragement. Sixth, it is a key to keep matters of salvation and the godly life that grows out of this in a vital, permeating place as we pray for others. For so is the perspective in 1 Timothy 2:1–8.

Seventh, Christian men can rise up and snatch their opportunity and God-given role of leading the way in prayer. The potential is “in every place,” including all men who name the name of Christ. Those who are not submitting to this are “A.W.O.L.” in regard to meeting God in a serious availability to obey. It can be sobering to realize that the lives others will have in prayer are often related to the lives we are willing to have in prayer, God helping us!

An eighth urgency is to realize that God wants people who visit in His presence with “holy hands,” not hands defiled from living for the devil and their own ambitions as holdouts from Him. God is seeking people who will not engage in games of “playing prayer,” but will be ready in honest-to-goodness sincerity to live for Him and pray out of a life given to truth. It may be high time, but it is not too late.

1 Timothy 4:4–5

God’s Accreditation

Prayer permeates an exhortation for Timothy to lead in the truth and in a life that is its consistent outworking. The first focus is on the expectation of error (vv. 1–5), and after this is an exhortation to be faithful to sound concepts (6–16). This clarified, the letter in Chapters 4–6 goes on to relate how God’s truth should impact various groups, even use of money, and finally gives a closing charge to Timothy in 6:20–21. Prayer is relevant in the following flow of thought.

The Threat to Truth (4:1–2a)

The Holy Spirit convinces Paul that truth will be imperiled as some deny the network of sound teaching (the faith). Their minds will be duped by error promoted through Satan’s deceiving demons and the twists in teaching they devise. To sum this up briefly, two cases of such a threat loom in forbidding marriage and refusing certain foods as if these cannot be eaten in a life of godliness. This is where prayer shows its relevancy.

The Thanks in Truth (3b–5)

Two lines of reasoning express an answer to error’s threat; the answer has its basis in God’s good intention since creation.

The goodness from creation (3b–4). God has created foods with the purpose that people share in partaking of these, people who believe and know His truth. This truth was seen in God originally providing foods from plant life (Gen. 2:9, 16; 3:2) and later animal life (9:3). He permitted food from most animals but banned food from a few in His purpose of setting his covenant people, the Israelites, apart from peoples of other nations for a time (Lev. 11:2–47; Deut. 14:3–21). Once He had fulfilled this phase of His will, He faithfully explained to the Apostle Peter a clear-cut transition to permit any animals as food. Peter then relayed this on to others (Acts 10:9–16, 34–35; 11:4–18). Paul is in harmony with that transition here, consistent with God’s Word. Those who submit to this are the ones “who believe and know the truth” from God’s integrated counsel weighing in on the matter (1 Tim. 4:3).

The second part of the answer to error as in verses 1–3a comes next.

The gratitude from believers (3b–5). Quite lucidly, the passage reasons three steps to inform the thinking of those who “believe and know the truth.”

(1) The creation intent. God created the foods for human enjoyment. Submission to His will is the wise step based on faith and acknowledgment of His truth. This is in direct contrast to the claim of those in error about certain foods in a legalistic, cultic scheme of winning merit. Not only does God’s truth show this good intent with foods, but even with marriage, which He provided for any whom He wills should wed, in obedience to His principles (Gen. 2:24).

(2) The celebration. God created the foods to be shared in a spirit and words of gratitude to Him (3b). Accepting His bounty is a matter of deeming it “good” as is true to what His Word shows, and also in the negative sense of not rejecting the foods on some legalistic ploy. Once one submits to this truth as regards both sides, positive and negative, the finishing step in the celebration is to receive God’s provision “with gratitude.” This means offering up to God true thanksgiving, an aspect of prayer as verse 5 makes distinctly clear.

(3) The consecration. Verse 4 offers an explanation (“for”) to show why believers can accept food with words of thanks and be confident of God’s blessing. God sets the food apart, in consecration that accepts it as in His will. Actually the word for “it is set apart” comes first, even before the word “for.” The focus is on the point that is being explained, God’s sanctification of the food as pleases Him and as He gives His blessing upon the one who prays.

What is God’s channel for conveying His registry of sanctification on partaking of the food? The word “through” (dia) expresses this, giving the idea “through means of” or “by the agency of,” or via the channel of two things. First, God’s sanctification is through the word of God, which teaches the sensitive believer what his or her obedient faith then submits to. The passage has several references to God’s Word, for example “the [system of ] faith” (1), “the truth” (3), “the word of God” (5), and “the words of the faith and of the sound doctrine” (6). Second, the setting apart of the food for the believer’s benefit is by the channel of prayer, in the celebration that offers God the thanks.

The two most vital points of God’s relationship with men come together in holy fusion here. One is His will for men as in His Word, and its twin is His will working its dynamic in the life of one who submits to His will and acts on it in thankful prayer. Here are the same two elements that Jesus drew into one unity in John 15:7: “If you abide in Me, and My words abide in you, you shall ask what you will and it shall be done unto you.” Scripture presents these as in the order here, the Word and prayer, or in the other order, prayer and the Word (Acts 6:4). The sequence can be stated either way, and neither rates over the other, but the importance of both is strategic.

Where does the passage go from here in relation to the threat to the truth and the thanks for the truth?

The Transmission of the Truth (6–16)

In a nutshell the focus continues to be on God’s Word, the truth. Timothy is to teach its concepts (6, 11, 13, 16) and model the godliness of obeying them as an example to other believers (12, 15). Such a transmission of the truth in concept and then lived in conduct can be assured of leading on from present salvation to salvation in its ultimate significance. This is true both for Timothy and those God impacts through him (16).

What, then, of principles to be applied in prayer? First, a prayer life along right lines needs to be vigilant both against error and for truth. How often believers display an apathy that is gullibly susceptible to error’s enticements. We need to inform ourselves responsibly, be alert to know and follow what accords with God’s Word, and be sensitively on guard to reject fads that shade astray from truth. Second, true prayer lives need to be built up on the full, balanced counsel of God on a matter in Scripture, and not a disjointed picture or one that is pulled askew in some kind of partial study or distortion.

Third, in going through the motions of saying thanks over food, or in any voicing of gratitude, we need to make sure we really are grateful. It is so easy just to slip into a mere routine of rattling off things, and simply pace ourselves through a habitual exercise. The lips can be engaged, but without the devotion. When we pray to God let it be in the sincerest fullness the utterance of “those who believe and know the truth” (3).

1 Timothy 5:5

A Widow Alone but Never Alone!

Here is a case of integrating prayer’s relevance in the midst of a series giving instructions for fulfilling God’s desire in relationships. Paul is giving Timothy guidelines for individuals in groups, and how each is to do the will of God in their relationship. In Chapter 5, he mentions elders (1, 17–20), younger men (1), older women (2a), younger women (2b), widows (3–6), a summary of the standard (7–8), further guidelines affecting widows (9–16), and final instructions (21–25).

Some widows have family members who ought to rise up responsibly to see that their needs are met (4). This is what pleases God as the end of the verse says. On the other hand, anyone who do not provide for family members has denied the faith and is worse than an unbeliever (8). Within the community of faith, the system of correct teaching, a professing believer has more light than the unbeliever and goes against more privilege if he refuses help to family members. In a case where a woman is widowed and quite without family help, Paul provides further counsel that meets the standard verse 4 teaches about, being acceptable to God.

Three things are true of the widow verse 5 has in view, who is related as praying.

Her Trial

She is a widow in an emphatic sense. She has lost her husband and now is too old to think realistically of remarrying. She is, in that case, a widow indeed. Not only is her avenue of provision cut off by losing her husband, she also has been left alone in the sense of not having children or grandchildren as in verse 4 who should come to her assistance.

Her Trust

Paul thinks of a case where a widow is in a trial of severe need. She has nobody to turn to family-wise, and in this predicament she turns wholly to God. Three descriptions are clear about her prayer life.

Her confidence in God. She “has fixed her hope in God.” Such hope refers to her sense of a life-shaping, reliant expectation in depending on God. Her extremity has become God’s opportunity to impress on her how important it is to look to Him for her supply of material sustenance and spiritual riches.

Her communication with God. This is the statement about her prayer life. Two words for prayer describe its nature. First, is the word “supplications” (plural of deesis), the same word that is the first of the four prayer terms in 2:1. A review of what it means there reflects its basic idea of a request or appeal for help to cope with a specific urgency. It is a kind of spiritual “SOS” It may be in a business emergency such as case the widow kept taking to the judge for resolution in Luke 18:2. Jesus had used that story to illustrate that if a hard-hearted rascal of a judge would eventually give in and meet a widow’s pressing need for help, the God who is good and cares for His elect will most certainly answer their cries. The second word for the prayers of the widow in 1 Timothy 5 is proseuchais, a form of the same term that was the second in the list about prayers in 2:1. It is the most common New Testament word for prayer, a general reference which can embrace any or all of the aspects that can be parts of prayer. Here the prayers would be petitions for the widow’s own needs, intercessions beseeching God for blessings on others, praise/thanks, respectful questions to gain light (cf. Hab. 1), confessions, affirmations of God’s faithfulness or works or truths about Him or her own predicament. This word probably, in this sort of case, testifies to the widow’s involvement in God’s will more broadly than being limited just to being taken up with the needs and desires in her own case. In this sense a balanced impression is left about her overall prayer life.

Her constancy with God. The widow is persevering in prayer. This is the idea in the present tense for “continues” (prosmenei); she keeps on keeping on in these appeals for God’s action and these prayers that reach after His will. Constancy is also the lingering image of the expression of her keeping at this prayer vigil “night and day.” She is ever about this commitment as Paul himself is in prayer (2 Tim. 1:3). She is, in several details, similar to the widow Anna in Luke 2:36–38. Both lost their husbands; both pursue a life of prayer; both pray night and day; Anna was in her senior years, and this widow probably also is, though younger widows can pray seriously as well. One other thing can be said about this praying widow. It is drawn from the way her life stands out as so different from that of the woman in verse 6.

Her Testimony

Observe how opposite she is to the woman Paul marks out in strong contrast to her in the next verse. He uses the strongest adversative particle, alla, meaning “But” to call attention to a sharp contrast between the case in verse 5 and this one in verse 6. In distinction to the one widow’s prayer life given to God’s will is the picture of another woman who recklessly throws her life away by indulging herself with pleasure. Such a woman is dead in a spiritual sense, probably unsaved even if perhaps kidding herself about dabbling in religion, while she lives temporally. The widow in verse 5 has hope in God, the other woman is not said to, and apparently does not have such hope. Her death now in spiritual nullity is only a prelude to death finalized in eternity (cf. Rev. 20:12–15). The testimony of the praying widow looms powerfully against the tragedy of the other woman as light in distinction to darkness!

Dwell now on principles this silhouette of prayer advances. First, whatever one’s lot in life, prayer can count mightily. Here, for example, is a desperate woman, but all of us are desperate in different ways at different times. The challenge is to make the most of our opportunities to pray as this woman did. Second, the brighter the hope in God shines in the life, the more one can be encouraged to pray. Third, any believer can live a steadfast, continuing life of prayer if he looks to God in the right way and will not put up with prayer fizzles or fade-outs so many say have characterized their lives. Fourth, the possibilities in prayer are mind-boggling when opportunity beckons believers to pray night and day. Fifth, how do you want your overall testimony to look in your last days in regard to prayer? One way to snap the life to better accountability is to look at this woman and compare her with the other woman. For a life of prayer, the old adage can be true, “the journey of a thousand miles begins with the first step.” It also keeps on with the other steps.

1 Timothy 6:15–16

Contemplate God as All-Glorious!

A prayer in a doxology to God very similar to the tribute in 1:17 is before readers here. Leading to it are counsels for various groups (5:1–6:2), a condemnation of worldly ambitions to amass riches (6:3–10), admonitions to prize godliness (11–14a), and the anticipation of Christ’s appearing (14b). Though Paul does not say it here, Christ’s appearing is the event that will signal the realization of all that believers have hoped for (cf. 5:5). It is to usher in the ultimate fullness of eternal life (1:16; 6:12, 19) or salvation (4:16), the life to come (4:8), or the treasure (6:19). So the image of Christ’s appearing, with all that it will mean, issues here in prayer, that is adoration to the God who will reveal it.

A focus on the thought beginning in verse 11 sets the more immediate picture.

The Admonitions (11–14a)

Worldly gains of verses 3–10 will end clutching a bubble that becomes emptiness (7). In contrast to these, Paul admonishes Timothy. His thought cuts a sharp turn in verse 11. “But in your case,” he says, do five things, all admonitions.

These are to “flee from these things,” worldly deceits just mentioned, and then make a decisive turn to the positive, “pursue” godly values. Here we have a list of six values similar to the nine “fruit of the Spirit” in Galatians 5:22–23. Paul goes on with “Fight the good fight of faith,” as he had appealed to Timothy to “fight the good fight” (1:18). The apostle’s own detail about engaging in warfare by being strong in the Lord’s might (Eph. 6:10–13), donning the armor (6:14–17), and saturating this with prayer (6:18–20) shows how he thinks this possible. Continuing, he admonishes, “take hold of eternal life,” intending Timothy to seize and grip this gift of grace in assured and unshakable faith. Further, he wants his spiritual “son” to “guard” the commandment, probably meaning the entire entrustment he has committed to him (1:3–5, 18), with its various aspects. He is to keep this responsibility without “stain” in terms of pollution and without “reproach” that then might result from failing in his trust.

The Anticipation (14b)

All five admonitions apply to Timothy’s entire advocacy and personal application in modeling the gospel “until the appearing of our Lord Jesus Christ. . . .”

“Appearing” is the word epiphaneia, which was used for a manifestation of a deity who has been hidden. In 2 Timothy 4:8 Paul later describes Christ’s “appearing” as a manifestation believers “have loved,” and relates it as the occasion for reward, a crown for Paul and all who have had this love. In Titus 2:13 Paul links the appearing with “the blessed hope,” probably of being more fully like Christ (cf. 1 John 3:2), and casts it as the manifestation “of the glory of our great God and Savior, Christ Jesus. . . .”

With this anticipation, Paul’s thought quite spontaneously moves into an adoration of the God who will reveal or bring it about. He will definitely be in prayer when he conveys praise to God at the end of verse 16, and may already be transitioning into prayerful laudation. This is as in Old Testament worship in which prayer could mingle aspects of affirming truth that lauds God, and direct utterances of praise, as often in the Psalms.

The Adoration (15–16)

Words of tribute are heaped up here as Paul quickly ascribes nine excellencies to God. In the two verses are at least eight similarities with Paul’s praise verse in 1:17; 6:15–16

1 Timothy 1:17

1 Timothy 6:15–16

King

King

Eternal forever and ever

Eternal dominion

Immortal

Immortal

Invisible

Invisible; no man can see

Only God

Only Sovereign

Honor

Honor

Glory

Unapproachable light

Amen

Amen

God the Father is the One who draws the adoration in both passages, according to the best evidence. Still, some reason their case for Christ in both passages. In 6:15–16, “He” in verse 16 most naturally picks up the thought of “God, who gives life to all things” in verse 13. There God the Father and Christ Jesus are distinguished, then the thought of Christ flows on to His appearing in verse 14, which then in verse 15 “He,” the Father, will reveal. The immortality in verse 16 seems to describe the Father, for the word here is that He is “free of death,” or “deathless,” as the Father is said to have life in Himself (John 5:26). In the fullest sense that is true of the Father. Also, the words “whom no man has seen or can see” in verse 16 most naturally point to the Father. Christ was seen, and is described as “the image of the invisible God” (Col. 1:15).

The Father as King of kings and Lord of lords here would not detract from this powerful dominion being true of Christ as well as in Revelation 19:16. The members of the Godhead share many realities, one of which is their absolute supremacy over all kings and lords.

The nine descriptions of adoration flow from Paul. He, the Father, will “reveal” (deiknumi) Christ’s manifestation. The next two tributes say that God is the “blessed and only Sovereign.” Paul Himself writes of the Father as “Blessed” (2 Cor. 1:3). The Father is always Sovereign, even in sending His Son and reigning in control as in Revelation 4–5, without diminishing Christ’s co-equality. The Father as the “Ancient of Days” gives the kingdom to the One like a Son of Man (Dan. 7:13–14). God is adored as the Ruler, that is, King over all kings and Lord over all lords (cf. Dan. 2:47; 4:25). Christ as God also is described in this capacity (Rev. 19:16).

Plaudits continue with God adored as having immortality, as glorious in dwelling in unapproachable light, and as invisible in never having been seen by man and beyond man’s ability to see Him. In John 1:18 “no man has seen God,” and Christ as God shows Him forth, yet not directly in all the splendor. To these prompts for adoration, Paul ascribes two others to God: “to Him [be, supplied in thought] honor and eternal dominion.”

Despite the difference of perspective on seeing the Father or Christ as the object of praise in verses 15–16, the full evidence in Scripture shows that Christ also is worthy of praise. He is recognized as God (Rom. 9:6; 2 Cor. 13:14; Titus 2:13), and lauded in terms that discern His co-equality with the Father (Rev. 5:13).

Out of the nine steps in this tribute and the context of the prayer several principles crystalize to seize the attention. First, the human mind naturally passes on from the godliness that exalts God in His people to the wonders in God Himself. Those subject to God find it natural, even spontaneous, to contemplate Him in His majesty. Of course, as Isaiah bears witness, it works the other way also; to envision the Lord “high and lifted up” draws the heart to long for cleansing to be like Him, and longing to go where He sends (Isa. 6). Second, the greatness of the future manifestation of Christ is a ready catalyst to launch a believer’s praise to the God who will effect this revelation. The wonder of that glory draws from the heart accolades of awe for the wonder of the glorious God.

Third, engaging the heart to dwell on what God is in Himself transports it on to ascribe to Him the respect and eternal rulership which worship gladly acknowledges. The saved do not have the absolute capacity to render to Him the full respect that is so rightfully His, yet they can ever be thrilled to pour forth praise.

1 Timothy 6:21

The Last Prayer is For Grace

Grace is the last word, and Paul is interceding before God’s throne. His prayer seeks for others the sufficiency that is the key to live by standards of the whole letter, and immediately is a nutshell of the book in verses 20–21. Prayer is a high priority near the beginning and right at the end.

Blessing sought from God is vitally related to the challenge to guard God’s entrustment to Timothy.

The Challenge to Guard (20–21a)

Before the prayer is this appeal to Timothy, personally. Mention of his name and the first person singular “to you” show that the focus is on him.

The treasure to guard. What is meant is the message of God’s Word centering in the gospel as other verses define (1:3–5, 18; 6:14; 2 Tim. 1:14). Paul also had called this message a treasure in 2 Cor. 4:7, and before him Jesus used “treasure” to depict the kingdom which was a prize to be valued (Matt. 13:44; cf. 19:21)

The temptation to avoid. Timothy can indeed guard the deposit “by avoiding” talk set on worldly and vain values, philosophy to which those in error gravitate. In talk of this nature those who are misguided spin arguments their own conceits mistake as worthy “knowledge,” while drumming up reasons not to embrace the faith, the real system of truth.

Paul at the outset of verse 20 has emphasized the positive side (“guard”), and after this he covers the negative here, what Timothy needs protection from. The positive to embrace has been stated in various ways up to this point. It is “the commandment of God our Savior” (1:1), “the glorious gospel of the blessed God” (1:11), and “the grace of our Lord . . . with faith and love which are in Christ Jesus” (1:14). It is a message that “Christ Jesus came into the world to save sinners” (1:15), that they can “believe in Him for eternal life” (1:16). It is being saved and knowing the truth (2:4), and agreeing with “sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness” (6:3). It is a message that gives believers the hope that they in even greater fullness will “take hold of that which is life indeed” (6:19).

The tragedy to remember. Verse 21 begins with this. The tragedy, as for some, is in their subscribing to a bogus view, and wandering away from the true system to embrace, the faith. Earlier Paul says that some have strayed from things of the sincere faith (1:6); rejection of the truth has led some to “shipwreck” (1:19). Some fall away from the faith system (not from personal, genuine faith), listening to deceitful spirits, and accepting teachings that demons foster, with legalistic fancies (4:1–3; cf. 5:15). In some cases, enticement to money has caused the duped to venture away from the faith system they could seriously and authentically embrace into a way that leads to ruin and destruction (6:9–10). Broad is the way that leads to disaster, as Jesus had said (Matt. 7:13).

Timothy’s opportunity is to retain what is true and shun what is fallacious.

As he remains steadfast, Paul assumes what he already has demonstrated, that Timothy’s impact will help others. Following his cue, they can learn not to teach strange ideas (1:3), they can emulate his example (4:12), go in the way of salvation with him (4:16), be above reproach (5:7), and advance in truth he inculcates in them (6:17–19).

This challenge to guard having been made, Paul follows up with prayer for grace to give success in it.

The Calling on God (21b)

Brevity to an unusual degree characterizes the prayer, as in Paul’s closing prayers in Colossians and 2 Timothy Even though the prayer is short, two things are distinct.

The sufficiency. Grace us what Paul seeks. This is a spiritual power for prompting, toning, tuning, turning, tempering, and transforming the life to do God’s will. “My grace is sufficient for you” (2 Cor. 12:9). It is a sufficiency by the grip of God on the life to be true to His message and its godly values and turn away from what stands against God. Grace involves an inclining to the real values, an attitude, a quality of life, an uplift, an escort, a protecting presence.

Paul expects God to give ability to others as He has given to him (2 Tim. 1:12). This adequacy through grace is by the Holy Spirit’s empowering (2 Tim. 1:14). It is at the same time a sufficiency that God’s Word imparts into human life (2 Tim. 3:17). The effective enabling by God will be the answer to the prayer in the Lord’s spiritual presence standing with His people as Paul later claims the Lord has stood with him (2 Tim. 4:17, 22).

The Servants. Timothy is singled out for focus in verse 20 (“you” there is singular), the then best evidence shows the “you” in this prayer (v. 21) is in the plural, “all you [believers].” The intercessor expands his request for grace beyond just Timothy to others God can help through this servant. One can go back to the many verses in the letter about Timothy’s mandate to teach others and model the life. God’s answers can furnish His escort of grace to Timothy and others as well.

Principles for prayer signal believers here. First, let intercessory prayer’s wide range seek God’s help to protect values of the gospel and take a stand against misleading teachings. Second, we will be aware of God’s grace by having a blessed sense of God‘s favorable presence and strength the Spirit supplies (cf. Gal. 5:16–17; Phil. 1:19). Third, we can also be keenly conscious of grace refreshing as we prize God’s Word and follow it. Fourth, long vigils as well as very brief communications can fulfill their roles in effective prayer. It is often true that some prayers can be strong even if short for a believer who also prays in long fervency to God.

A final point for prayer comes from Paul’s own example here. Pray amid the very push and flow of work, letting prayer’s spontaneity be a part of living in the constant grip of God. Work need not keep believers too busy. For those who insist that it be a priority, God can always give time to pray.

Prayer in 2 Timothy

Introduction (cf. 1 Timothy)

What was already said of 2 Timothy in the introduction to 1 Timothy makes it possible here to move right to the theme and outline in which prayer fits.

The Theme

As in the first letter, Paul now underscores sound doctrine committed to others and applied in godliness true to the concepts. The epistle is a charge to Timothy, in view of God’s enablement by the Holy Spirit (1:7, 14) and the guidance of God’s Word. He is to continue in authentic doctrine and commit it to others.

Paul spotlights this thrust almost continuously. One can trace it from the challenge in 1:6 to stir into full flame the spiritual gift God has given with which to serve Him effectively. Timothy must be unashamed of his message and a partaker of afflictions that promoting the gospel will entail (1:8). He is to hold fast the form of sound words (13), guard the deposit of the Gospel given into his trust (14), commit the truths to faithful men (2:2), endure tough things of life as a good soldier of Christ (3), and remember Christ’s resurrection taught in the gospel (8). He is to put hearers in remembrance (14), divide the truth rightly (15), shun error (16), be gentle to those who oppose the truth, and apt to teach patiently, in case God will bring them to repentance (24–26). Though evil men plunge deeper into error, Timothy is to persist in things of the gospel (3:14–17; 4:1–5). As an encouragement to his understudy to be faithful all the way, Paul urges his own testimony of being steadfast and of living a life that makes him ready to receive reward (4:6–8).

The Outline

I.   The Conveyance of Greetings (1:1–2).

II.  The Challenge to Timothy (1:3–4:8). Paul gives four foundations of these, namely sustained prayer (1:3–4), sincere faith (5), a sovereign gift (6), and sufficient power (7). Then he moves to the features of these challenges, which are: suffering (8–12), steadfastness (13–15), services with Onesiphorus as an example (16–18), strength (2:1), sharing (2), singularity in focus (3–10), solace eternally (11–13), sureness from God as He knows who are His genuine people (14–19), sanctification (20–23), servanthood (24–26), spuriousness to avoid (3:1–9), steadfastness revisited (10–4:5), and the example Paul himself is (4:6–8).

III. The Calls Related to Timothy’s Coming (4:9–18). Paul yearns for his friend’s coming, longs for his cloak and books, is concerned for Timothy’s caution, and looks at his own consolations.

IV. The Conclusion (4:19–22).

Prayer

Eight clear references to prayer emerge in the river of thought from 1:2 to 4:22. Only Chapter 3 has no mention going before God. The eight occasions are close to the ten in 1 Timothy, but both letters are far ahead of Titus with its two. The most detailed instances of prayer come in 1:3–5, 1:16–18 (two references), and 4:16–18 (two). One of the choice statements about prayer in the New Testament is the idea of being like those who “call on the Lord out of a pure heart” (2:22).

2 Timothy 1:2

Three Items of Intercession

Paul requests “grace, mercy, and peace” to be supplied to Timothy. These are the same three he prays for him in 1 Timothy 1:2, and are the only two places where Paul, in his letters, inserts “mercy” within his normal seeking of “grace and peace.” Comments at the 1 Timothy verse offered as a reason the special emphasis in these epistles on the need for mercy. This is not because Timothy needed mercy more than recipients of other letters, but a free choice owing to the subject matter Paul decides to make a part of these writings. He even makes much of mercy in his prayer for Onesiphorus and those of his household (1:16, 18).

As to grace and peace, the same emphases brought into the comments on 1 Timothy 1:2 and 6:21 are relevant in this case too. Three points can be noted in the greeting in which the initial prayer is a part.

The Specificity (1)

Paul’s flow of thought emphasizes his own references and his relationship to Timothy.

His references. He is Paul, his Greek name that took dominance over his Hebrew name Saul early in his missionary career (Acts 13). It means “little,” but in a spiritual sense he loomed like a mountain bastion as a man God greatly used. He is an apostle, one commissioned by Christ Jesus with the gospel message (1:10–11). He relates his ministry as being “by the will of God,” for God had chosen him to be a messenger of His (Acts 9:15). Working in reference to this will, what is God’s business is his, and so he has full relevance in summoning Timothy to be faithful in the gospel.

These things are not his only references for writing. He also is in this ministry, by God’s will, “according to the promise of life in Christ Jesus. . . .” He has a message that is true to this norm, standard or level, one that entails the amazing promise that God will give eternal life. This gift is “in Christ Jesus,” in the sphere of Him in the sense of His bounty and fullness to give, the One who is Christ (the Messiah, anointed by God) and Jesus (the deliverer from sins).

The relationship. This letter is to Timothy, “my beloved son,” a son in the spiritual sense (cf. 1 Cor. 4:14–15). Paul had become a “spiritual father” who had brought this trainee along in the faith since inviting him to join his missionary group (Acts 16:3).

The Standards. Spiritual provisions that Paul intercedes to gain for Timothy in his life and ministry are threefold. He asks God to supply “grace” in His own favor as a gift not earned by works (cf. 1:9; Titus 3:5, 7). His desire is for Timothy to be strong in the grace that is in Christ (2:1). He likewise pleads for mercy to make Timothy always acceptable to God through pardon, canceling out all the demerits due to his sins. And he summons peace in God’s gift of blessed, confident serenity, in having His favor and mercy forever, and also His adequacy to cope with any situation.

The Source (2b)

Intercessory prayer expects these standards of blessing to flow from a twofold source. One is God the Father, the other Christ Jesus our Lord. This is just as in the prayer of 1 Timothy 1:2, and differs from Titus 1:4 only in Titus putting “our Savior” instead of “our Lord.” Paul believed in prayer to the Father, in the name of Christ, through the Holy Spirit (Eph. 2:18). In Romans 8:26–27, 34, he shows the Spirit’s intercessory work in prayer related to believers’ prayers, and also Christ’s intercessory prayer upholding the justified in security through His complete work. In his prayers beginning epistles, however, Paul does not include the Spirit. Readers need to keep in mind, though, that here Paul shows his belief that it is by the Spirit that God’s grace continues to work in believers (1:14). So grace is also by the Spirit (cf. Acts 4:29–31; Rom. 15:19).

Principles for prayer await mention. First, God wants prayers to focus much on spiritual assets without slacking requests for His help in any of life’s temporal concerns (Ps. 55:22; 1 Pet. 5:7). Second, to help another believer by interceding for several of his needs in a unit (as three things here) can be a healthy effort to expand the prayer burden.

Too often, believers pray in disjointed bits, and lose the overall picture of the spiritual supplies the beneficiaries need. “Lord, give Joe grace in this battle he is facing” could be broadened to “grace, mercy, and peace,” and so on.

Third, it is also refreshing to pray in terms of blessing from the Father and Christ, even the Spirit for that matter. How much prayer realization can stretch even from the good truth of prayer for help from “Our Father, who art in heaven.” Still, a fourth principle is that prayer can call on God as our Father, and Christ as our Lord. How precious to talk with Him as Father, with all the rays of truth that can embolden the heart in that (the family intimacy, the resource, the care). And how great is the privilege of going to Christ as our Lord (the boon of belonging, the allegiance, His sufficiency as Lord, His headship). Fifth, in light of the closeness and privilege, and needs of God’s people to mention, how often and caring can be the ministrations that believer priests carry out at the throne. Paul the intercessor is the nearby example, constantly night and day (2 Tim. 1:3).

2 Timothy 1:3–5

Thanks and Petition

It is debatable exactly where prayer in verse 3 ends in its context here, but it goes at least through verse 5. The thought on prayer in verse 3 continues into verse 4, and verse 5 carries on the matter of verse 4 by an explanatory phrase (“For . . .”). We might even combine Paul’s “I thank God” with his intercession in verse 2, even when “grace, mercy, and peace” relate to a common pattern in itself of opening letters with prayer. Certainly one phase of prayer can lead on to another, as so frequently in the Psalms.

Prayer, as it does occur in verses 3–5, can be summed up in three steps.

The Rendering of Thanks (3)

When Paul testifies of his thanks, at least four details become evident about it.

Its conviction. The words literally begin with, “I am holding thanks. . . .” His pouring forth gratitude is the first thought Paul wants Timothy to know about after his interceding for him in verse 2. He mentions “thanks,” then “I hold, or have” (echo). The latter term appears with a number of wordings in the New Testament, here in a connection that draws attention to a quality, condition or characteristic that affects a person inwardly. It is a deposit that possesses the emotion; it is the conviction or constraint. Later in this same verse 3 the word echo appears a second time, “without ceasing I hold remembrance (i.e., retain in my memory) that which concerns you in my requests. . . .” The word echo may drop out in making a smooth translation. It occurs in other statements of conviction, such as “hold the standard of sound words” (1:12), “holding the mystery of the faith” (1 Tim. 3:9), “holding faith and a good conscience” (1 Tim. 1:19), and “having fear,” that is, “being fearful” (1 Tim. 5:20). The inward conviction that grips the person is in the thought.

The concentration. Paul directs the thanks “to God.” This is the Father and Christ as verse 2 has just clarified. In other statements he makes, this focus of prayer is also through the merits of Christ and in the Holy Spirit (Eph. 2:18), a matter of “praying in the Spirit” (Eph. 6:18), in His power, escort, and assistance (Rom. 8:26–27).

The character. Such thanks is a part of what in its very nature, spiritually, is “service,” that is “worship.” Paul is direct about this. He mentions that the thanks is to God, then says “whom I worship,” using the particular word for “serve” which is a term for temple, a priestly ministration in holy worship. It is latreuo, colorfully referring to Anna’s temple vigil of prayer (Luke 2:37) and to all believers’ service eternally in the future New Jerusalem (Rev. 22:3).

The clearness in conscience. Paul says that God is the One whom he serves from his forefathers in a “good” or clear conscience. He is referring to the right conscience the truly godly had in order to participate in worship through God’s gracious, compassionate atonement and His kind acceptance of their prayers. Paul’s first letter to Timothy had mentioned some who had forfeited having a clear conscience by rejecting the way of faith (1 Tim. 1:19–20). Forefathers Paul might mention as a Hebrew of the Hebrews (Phil. 3:5; cf. Acts 26:7) could be many. Among them are men who were much in prayer, Abraham, Moses, Joshua, Samuel, David, Elijah, Elisha, Isaiah, Jeremiah, Daniel, Ezra, and Nehemiah. Or Paul could mean forebears in his own particular family line, the tribe of Benjamin (cf. Phil. 3:5), or the entire panorama of all God-fearing Israelites.

This thanks is a fragrance in Paul’s overall worship entailed in “I serve.” The service has a background, “from my forefathers” conceived as a past host who had like convictions. It also has a present reality, now, for it is “without ceasing.”

Testimony of rendering a sacrifice of thanks (cf. Heb. 13:15) leads on to more.

The Remembrance in Prayer (3c–4)

Several details, besides the thanks, testify that this is prayer. One factor is Paul’s reference to his “remembrance,” another is the words “in my requests,” still another is the phrase “night and day” that is so often linked with prayer. More comes in verse 4, which gives a veritable list of concerns to form content in the prayer. And even verse 5 contributes, bringing in good reasons that could inspire such prayer, as well as matters that could be voiced in gratitude.

Three chief emphases draw together details of the devotion in prayer.

Concentration on Timothy. This is point-blank as Paul says, “I have (hold, keep a focus on) remembrance concerning you in my requests. . . .” The “you” is singular, referring back naturally to the pastor Paul addressed, “to Timothy, my beloved son.” It also fits with “you” that follows, and mention even of Timothy’s grandmother and mother. And it relates well as the challenge to fan into a flame the spiritual gift God had given Timothy for service. As the letter goes on, many details reflect things that refer to this servant at Ephesus.

Continuation for him. Paul vouches that he prays “unceasingly,” using the word he chooses for prayer “without ceasing,” that is, continually, as in 1 Thessalonians 5:17. Another detail stressing persistence is “night and day.” Neither statement means absolutely every moment without any time to tend to anything else, in which case Paul would have no time to carry out other facets of his life and ministry. The idea is ongoing prayer that saturates Paul’s experience, some by night and some in daylight hours. It is prayer that he keeps up as an assertive habit of faithful vigilance overall, permitting within it many other fresh, varied scenarios.

The phrase “night and day” describes the elderly Anna’s temple prayers (Luke 2:37), and Luke writes about Paul using it of the godly in the twelve tribes serving God night and day (Acts 26:7). Such continuation is related there as a mark testifying of their hope to receive fulfillment of the kingdom in the covenant God had promised. The note that they “serve” God uses the same word that appears for Anna, and also Paul in 2 Timothy 1:3, both in a life permeated with prayer.

The particular word for “prayers” in verse 3 is the first of the four terms for prayer in 1 Timothy 2:1. It is also the first of two words for the widow’s prayers in 1 Timothy 5:5. As shown on the 1 Timothy 2 passage, the word deesis more specifically means “requests, appeals,” sometimes in voicing particular items that are of more urgent concern in a prayer vigil.

So far in verse 3, following intercession in verse 2, the aspects of Paul’s prayers have been two, thanksgiving and petitions or else further intercessory concerns. Certainly added intercessions, going into special needs of Timothy, would be relevant. The letter reflects many matters of life and ministry for which Paul’s pleadings could benefit Timothy. God’s help would be timely in Timothy fanning afresh the blaze of his gift in faithful service (1:6). God, in answering prayer, could assist the pastor not to be ashamed but stand up to suffering with a game resolution as Paul models (8, 12), keeping his teaching sound (13), depending on the Spirit (14), and being strong in God’s grace (2:1). Prayer could draw God’s aid for his committing the truths to faithful men (2:2, 14), getting his understanding from God (7), remembering Christ faithfully (8), and being approved in all his life and ministry (15). The God who hears could help him flee lusts that can entice a young man (22), develop in godliness (22), and avoid being sucked into quarrels but be gently patient and kind in helping others face up against error (24–26), and so on.

However, granting the relevancy of intercessory appeals, it is petitions that are probable in the specific emphases of 1:4–5.

Compulsion to see him. Paul is clear enough that in regard to his prayers for Timothy, petitions for things that will mean much to his own heart personally have a vital place in his occupation with God. This is apparent in his “longing to see you,” and the fact that later on he feels an urgency about Timothy bringing things he needs—a cloak to give warmth in prison, books for his study and uplift, “and especially the parchments” (4:13). It would be crucial, and easily a prayer burden, that Timothy “Make every effort to come before winter” (4:21). If he hesitated long, weather would delay travel conditions even for months.

Petition seems natural also in the phrase, “that I may be filled with joy.” Paul would have joy in Timothy’s coming for mingled reasons. On the one hand was cheer in personal fellowship that would rout the thought of the tears Timothy had shed in the hurt of the past parting, an image lingering to give pain to Paul also. On the other hand, the pastor’s coming would be the way of getting the needed items to Paul. Further, a report of progress for the gospel’s sake among the Ephesian people would mean much to both men. And Paul’s remarks in verse 5 about three members of this family suggest the rich affection that could flood to his mind all the more if faithful Timothy could be with him, not just in his mind’s eye. Alert obedience to challenges in this letter could help Timothy appear before Paul with news to lift his heart high in the shadow that lengthens, for “the time of my departure has come” (4:6).

Which principles can grip a person in this praying by Paul? First, in the writing of 2 Timothy, the thankful aspect in prayer mingles closely with the intercession (v. 2) and the petition (4). A variety like this can also work into others’ times before God. Second, gratitude uttered in prayer has a good atmosphere in having a heart devoted to worshipful service. This is true when one can have a conscience that is clear, free from pangs of remorse over walking away from God. Third, all believers in Christ have a stimulating heritage from the many who have served God in the past. Much of this is in examples of the Scripture, which can help their steps stay true to the path as well. It is good, when we pray, to reflect on the many witnesses God has furnished us with (cf. Heb. 11; 12:1).

Fourth, one can draw from Paul’s unceasing prayer habit real encouragement that God’s grace can prompt this today as well. How much this shows the folly of being so caught up in busy-ness that people tolerate the flimsy excuse that they have little time to pray. Fifth, telling others we pray for them, or voicing what has been in the prayers can be a boost to those who are receptive. Still, much wisdom and discretion should govern what we mention to them. Some who are too proud in self-sufficiency to admit needs can be resentful, even if God sees the prayers as concerns that shoot right to the mark.

2 Timothy 1:16, 18

Wish Prayers for Mercy

Twice in these verses Paul, in effect, launches “wish prayers,” first for all those in the household (family) of Onesiphorus, then for this man himself. The prayer has high relevancy in the flow of the context.

The Relation to the Passage

After praying amid his writing in verses 2–5, Paul challenges Timothy to fan into a new flame, the spiritual gift God gave him to be effective in teaching (6). For this God had provided His servants with power and is the source of the fruit they can bear (7). So, Timothy is not to be ashamed of truth concerning the Lord, or look down on Paul since zeal in this cause has landed him in prison. Instead, he can share with Paul the reality that suffering for the cause of the gospel is according to God’s power (8). And everything can be upbeat for believers who take seriously their assets from God—salvation, a holy calling, a Savior who abolished death, eternal life, and a Savior able to guard what Paul or any believer entrusts to Him (9–12).

In light of such encouragement, Timothy should maintain correct concepts in the true system of teaching and the love that are in Christ. He also should guard through the Holy Spirit’s assist, the treasure of the gospel that God has entrusted (13–14). True, some rejected Paul and his message. Examples are Phygelus and Hermogenes (15). In contrast to these who were ashamed, Paul prays for some who were not ashamed. This is for the future blessing of the ones for whom he intercedes. It no doubt also gives Timothy a second example (other than Paul’s, v. 12) to help him answer the call in verse 8 not to be ashamed. He should, instead, “be strong in the grace that is in Christ Jesus” (2:1).

The Requests for Mercy

The first thing that Paul writes is apparently a prayer desire. He expresses it in the word which means “may He give,” doe, the second aorist tense, optative mood, in the active voice. It is from the verb didomi, “to give.” The full thought is apparent as his wording goes on to specify the “mercy” he wishes will be given, and “the Lord” as the One he desires to confer it. His wish is that God will supply this mercy “to the household of Onesiphorus.” This includes all the believers in that home.

Later, in verse 18, Paul narrows his prayer wish specifically to Onesiphorus himself. He repeats three things as in verse 16, the same word for “give” in the same form, the Lord, and the mercy he seeks. A fourth similarity is that in both verses he emphasizes the faithful lifestyle that he feels is a fitting preparation for future blessing.

Some decide that mention of the household and not Onesiphorus in verse 16 infers that the man had died (so many Roman Catholic writers and Protestants, such as G. Fee and T. Lea). On the other hand, many regard this as arbitrary, and consider it more natural that Paul simply prays for the entire household, then turns a special focus on the leading individual (H. Kent, H. Moule, E. K. Simpson, J. R. W. Stott, W. Hendriksen, J. MacArthur).

It seems more convincing to view Paul as thinking that Onesiphorus is still in the present life. First, separate mention of the household and the man can be not due to his death but the distance between them at the time. Paul still is in Rome and they in far away Ephesus (4:19). Second, it is quite natural to wish blessing on the household, too, for they evidently supported expressions which Onesiphorus, on their behalf, extended to Paul. After referring to the household, the apostle explains (Gr. gar, “for”) the household’s participation by adducing what “he” did to refresh Paul and to show that “he” was not ashamed of the prisoner’s chains. This does not suggest his death, but his devotion in delivering that in which the entire household shared.

Third, the wish-prayer need no more assume death than the prayer for the opposite dealing (judgment) when God some day repays the evil Alexander suggests that Alexander had already died (4:14). And have those died for whom Paul prayerfully seeks God’s mercy after they forsook him (4:16)? Fourth, prayer wishes for the Lord’s blessing are frequent for those yet alive, as in the many prayers at the beginnings and the ends of epistles (cf. also 2 Thess. 3:16). This is as the brief prayer burdens of Jesus, “Father, forgive them” (Luke 23:34), and Stephen, “Lay not this sin to their charge” (Acts 7:60) are for those still alive.

Still another factor is this. When Catholic writers urge similarity of this passage with prayers for the dead in 2 Maccabees 12:42–45, several things disfavor the idea. First, the Maccabean verses are not part of Scripture except to Catholics. Besides this, their counsel to pray in that case is twice explicitly said to be for “the dead,” and another time the ones prayed for are seen as “fallen,” needing resurrection. The situation is quite different in 2 Timothy 1:16–18, which never says that Onesiphorus is “dead.” And prayers for the dead are never advocated in the canonical books of Scripture. Those who have died go unchanged to meet their judgment (Heb. 9:27).

Some, as Fee and Lea, deny even that the prayer wishes in 2 Timothy 1:16–18 qualify as intercessory prayer. Many still believe that the optative force “May the Lord . . .” is legitimate intercession, as the many brief wish prayers of the New Testament, categorized in G. P. Wiles, Paul’s Intercessory Prayers. Fee sees intercession in Ephesians 1:17, but not in the Onesiphorus case. But it is arbitrary to reason that intercessory prayer is to be limited to the way one particular verse words it, or to longer expressions but not relatively brief utterances that have the essence. What Paul puts into words in 2 Timothy 1:16, 18 is his intercessory wish in prayer that God “may grant” the mercy.

What does Paul mean by the mercy? It is for those of the household, and for Onesiphorus, that their eternal destiny will be in blessing. Salvation in Paul’s conception is by grace (Titus 2:13), of mercy even in his own case (1 Tim. 1:13), and not by works (Titus 3:5). Good works express the presence of true life from God, grace authentically active in the life (Titus 2:13ff.; 3:5 cp. with 3:1, 8, 14). Good fruit reflects the inner possession of eternal life, a gift, and being set apart to God in reality that will lead on to the final goal, eternal life in its final, greater fullness (Rom. 6:22). The good works in 2 Timothy 1:16, 18 reflect the spiritual reality of output in believers. To pray for future mercy for true believers is to ask that God grant what His own Word often declares is His will. This is the ultimate fruition of His certain promise. It is to pray in cooperation with His mind.

The mercy also, more particularly, can be the specific role of reward God will give as equitable in the case of each believer (1 Cor. 3:8, 14–15; 2 Cor. 5:10; Eph. 6:8).

In the final realm of general facets of blessedness that all the saved enjoy (Rev. 21:1–22:5), God does plan degrees of differentiated reward that fit each believer’s varying case, as Jesus illustrates in servants having roles with distinctive differences, in unity (Luke 19:12–27). Paul appears to have the same essential idea in gradations of special reward (1 Cor. 3:8).

The Reasons that Motivate Paul

Four exhibits show the kinds of things that ignite Paul’s intercessory wish. Though he includes the whole household, longing for God’s mercy on these, details that follow all focus on Onesimus. This is probably in that this one person exemplifies the fruit of being sensitive to God’s mercy and the reality of receiving it. Paul would agree with James that genuine faith has its outflow in acts of mercy, and finally “mercy triumphs over judgment” (James 2:13).

The reasons in the servant life follow.

His solace to Paul. This man for whom the apostle prays “often refreshed me.” Referring to the past, Paul uses the aorist tense from anapsucho, “revive, refresh.” Moffatt renders it “braced me up.” Though the verb occurs only here in the New Testament, it appears in the Greek translation of the Old Testament. There it is used in David’s playing the harp for King Saul, which “refreshed” Saul, providing a tonic to help him feel a new lease on life. In modern coinage, “it made his day.” One wording of the word’s idea is “give someone a breathing space” (Arndt and Gingrich’s Greek-English lexicon of the New Testament, p. 63). The noun form of the word in Acts 3:20 describes the future Messianic Kingdom as an opportunity of “relief, rest,” the uplift of blessing after the present life’s tribulation.

The occasions of this solace to Paul are not set in any strict time period, and may have instances both at Rome and earlier at Ephesus. In the latter possibility, the entire household could have done their parts in giving Paul respite; in Rome, they could have shared by standing behind this one member who made the trip.

His sympathy toward Paul. Onesiphorus was “not ashamed of my chains . . .” in showing himself willing to identify with a prisoner, to suffer whatever insult or bodily hurt this might attract. The chains apparently are different from, and later than the chaining during the Roman imprisonment in Acts 28:20 and Ephesians 6:20. For in that case Paul was permitted to live under house arrest, people coming without apparent difficulty of finding him. Here, Paul’s place of confinement was where his friend had to go to extra lengths to search him out (2 Tim. 1:17).

His search for Paul. This, in verse 17, is tied closely with the words in verse 16 that the visitor “was not ashamed of my chains,” evidently at Rome. The man from Ephesus was not ashamed, but to the contrary while at Rome sought with tenacity like that of a tracking dog to locate a man he desired to be with. He would not abandon the search, and finally “found me.” In the dungeon dimness, he may have inquired, “Is that you, Paul?” and if so his heart raced when he heard the eager reply, “Yes, it is me.”

His services at Ephesus. The second wish-prayer comes in the first words of verse 18, a prayer thrust into the list of examples giving the reasonableness of a “yes” answer to the first voicing of the prayer. It is an emotional outburst of Paul’s heart as he writes, a new surge of intercession, prompted by such reasons. And after he has breathed the prayer and written it in the natural flow of his thought, he returns from the parenthesis to a fourth reason why it seems right that God’s answer be wholly positive.

This reason reminds Timothy of what the praying man himself is thinking from things the letter’s recipient can remember well from past days in Ephesus. These were “what things he ministered . . .,” the plural expanding to the various, possibly many acts.

These were cases in which the entire household could have rendered their support as well, or in some of them. They could be when Paul and Timothy both served at Ephesus (1 Cor. 4:17; 16:8), and more recently when Timothy fulfilled the tenure there that 1 Timothy has in view. The reader today can wonder what some instances might be—help in teaching, hospitality among those of his family, elder, or deacon services (cf. 1 Tim. 3:1–12), visiting the sick and other needy as he visits Paul, supporting the work by giving money, and the like.

One may wonder about the twofold mention of “Lord” in verse 18, which may sound awkward. A natural explanation sees “May the Lord grant” as referring to Christ (1:2; 4:8), and “mercy from the Lord” as specifying the Father. Christ intercedes, pleading His saving efficacy on behalf of believers (Rom. 8:34; Heb. 7:25; 1 John 3:2), and His representative advocacy assures the Father’s merciful view of them. Believers, as Paul here, also are to pray in Jesus’ name (John 14–16; Eph. 5:20), having access to the Father in Christ through the Spirit (2:18).

Now having in view the prayer and reasons that suggest confidence in God’s favorable answer, attention can shift to principles for prayer today. First, our appeals for blessing can recognize the possible bond a faithful individual has with his family who also are living for the Lord. The two can be closely intertwined, and what is sought for the family is sought for the one, what is plead for the one can carry with it a heart-cry for the several. Second, asking for God’s mercy on those whose fruit has adorned the teaching (cf. Titus 2:10) can be consistent with future acceptance depending on God’s absolute gift. The grace that brings salvation also teaches us to deny ungodly things and display godly qualities (Titus 2:11ff.).

Third, prayer can quite naturally rehearse before the hearing God the serving acts of His people. These are to God’s glory while they minister for other believers’ good. Fourth, prayer can become spontaneous and interspersed as a part of the very flow of services for God’s sake (as writing is going on here, as often in the Psalms). This, of course, should not be made a substitute for longer praying at regular times too. Fifth, readiness to pray mercy for other believers pleases God, in contrast to unmerciful acts toward them. The latter can put a cloud over praying for them, and make them ineffective (Ps. 66:18).

2 Timothy 2:22

The Power of a Pure Life

In the only mention of prayer in Chapters 2–3, the emphasis turns to the effect a pure heart can give to prayer amidst the whole life.

Such a reminder comes after Chapter 2 lays stress on two phases of thought. First, Paul writes Appeals for a Godly Life (1–18), then he gives an Analogy for a Godly Life (19–21). The appeals begin with the one for Timothy to be strong in the grace that is in Christ (2:1), as Onesiphorus evidently has been.

Appeals summon this pastor to entrust God’s Word to faithful people who will be able, in turn, to teach others (2:2), to weather suffering with an eye single toward God’s will. This Paul illustrates by a soldier who keeps his focus on pleasing the one who commands him (3–4), an athlete who competes with an integrity that keeps to the principles that govern this (5), and the farmer who can realize the hope of gaining his share when the harvest is in (6). Timothy is to give serious reflection to his mandate, for the Lord will help him understand what he needs to know. Christ must be the center of his teaching, God’s Word is able to effect its mission, and because of this Timothy, like Paul, can endure whatever he faces for the sake of people being saved and gaining eternal glory (7–10). Among other appeals, he is to be diligent to live as an approved workman, having no cause for shame in his handling of God’s truth. Some, indeed, have drifted away from the system of truth, peddling false teaching such as the resurrection has already occurred (15–18).

The analogy in 19–21 flows on with more about the straying of some. It contrasts those who stand firmly on God’s true foundation and are to His honor, and those who drift with those who tolerate error and lend their lives to dishonor. The illustration is a large house which depicts the church with its foundation (His truth), and its vessels (people). A person needs to take a forthright stance, and cleanse himself from commitment with people and things opposed to God. He needs to be like vessels that are to God’s honor, not to dishonor; as such the honor will be shown in his being set apart for God’s service, useful to Him who is the Master, adaptable for every good work.

It is at this point after the appeals and the analogy that Paul develops Further Appeals to be Godly (22–26). These now follow and can be summed up under two emphases, negative and positive.

Flee sinful desires. The word pheuge means to “flee, avoid, or shun.” It does not assume Timothy’s present dabbling in sins that could ruin his ministry, but does summon him to maintain constant vigil to keep clear of possible pitfalls. Paul sometimes uses the word “flee” to exhort believers to keep a wide margin between themselves and particular sins (1 Cor. 6:18; 10:14; 1 Tim. 6:11). Another way to say it is in the words of James, “resist the devil [who uses devices to entice hearts against God, 2 Cor. 1:11], and he will flee from you” (James 4:7). Believers can flee sins rather than fondle when temptations become like bait to entice them, as Joseph broke loose from the seizing clutch of Potiphar’s wife. He did not linger to dilly-dally, but got out of there, free and clear (Gen. 39).

What Timothy is to give a wide berth to are “lusts,” meaning “desires,” often those tainted with sin. Here the lusts are “youthful” (neoterikas), for Timothy is still young and susceptible to itches that can titillate these (1 Tim. 4:12). A variety of ideas explain why “youthful” is pertinent in this case. Timothy could naturally feel the appeal of sinful desires at times as others do, yet was to model godliness (1 Tim. 4:12–16), so the command was relevant. His ministry called him away from desires a more maturely steadfast set of habits could be better dealt with than often is the case of the youthful who are not yet deeply established. Among these could be flirting with the tickle of knowledge false teachings could make so alluring (2 Tim. 2:23–26), the itch to be applauded for being tolerantly “broad minded” or “able to let his hair down” the way the ungodly approved. Others are the craving to boost his own ego by keeping church matters under an iron grip, or to put others “in their place” for disputing with the teaching, or to gratify curiosity about sexual matters.

Paul turns to the positive exhortation in the second part of verse 22. He does this by using the word de, a transitional particle. He also used it at the beginning of the verse (“now,” or “and”) to connect the thought with the analogy in verses 19–21. In the second use of it, it can be translated “and” or “rather” since the thought transitions to a contrast. “Flee” sin, rather “follow” godly values.

Follow spiritual qualities. This focus continues through verse 26 as three movements in thought develop it.

(1) The characteristics (22). Paul’s word is to “pursue, follow” (dioke). He likes to use the term in signaling believers to traits of a godly life (Rom. 12:13; 14:19; 1 Cor. 14:1; 1 Thess. 5:15; 1 Tim. 6:11). Such a summons is to a decisive, positive, and active allegiance to what pleases God and is consistent with good teaching. It has been said that if we aim at nothing, we very rarely miss it; and we stand a far better chance of hitting the target if we can see it.

Four qualities represent a godly pursuit. Paul is fond of portraying the believers’ lives in profile lists. True, the apostle can be brief, as “faith” (1 Tim. 1:5) or “faith and love” (1:14), or “faith and a good conscience” (1:19). At least a dozen instances reach into four traits or more (2 Cor. 6:6–7; Gal. 5:22–23; Eph. 4:2–3; 5:18–21; 6:14–17; Phil. 4:8; Col. 3:12–15; 1 Tim. 4:12; 5:10; 6:11; 2 Tim.2:22; 3:10). He also reels off sixteen qualifications for elders (1 Tim. 3:2–7) and seven for deacons (3:8–10, 12), and lists of twenty-one sinful traits (Rom. 1:29–32; cf. eighteen in 2 Tim. 3:2–4, and fifteen in Gal. 5:19–21).

Here the call is to keep in step with four characteristics. All appear in certain other lists Paul writes, love most often, then faith, righteousness and peace (cf. George Knight, Commentary on the Pastoral Epistles, on 2:22).

These words in verse 22 describe expressions that flow out of a pure heart (cf. Prov. 4:23). Various things issue forth from the heart. Though these can be sinful (Matt. 15:19 ; Mark 7:18–23), they can be godly from the redeemed heart which is right by God’s cleansing (Ps. 119:9–11; John 13:10–11; 1 John 1:9). Jesus said “Blessed are the pure in heart” (Matt. 5:6; cf. Ps. 15:1–5; 24:3–5).

Righteousness leads this list of 2 Timothy 2:22. As Paul says in another pastoral letter, salvation is never by works of righteousness men have done, but after a person has the washing of the new birth and renewing by the Holy Spirit (Titus 3:5), it is important to pursue good works (3:1, 8, 14; cf. Eph. 2:10). Being trained in practical righteousness in line with Scripture, the person who is of God is made adequate, equipped for every good work (2 Tim. 3:16–17). The relevancy of a righteous life to power in prayer is as it is in James, “the prayer of a righteous man, being energized [by God’s power]. avails much” (5:16). A strategic guide for directing his righteous life would be the Scripture. God uses it to train a person in righteousness, shaping spiritual adequacy by it, and outfitting a servant to do every good work (2 Tim. 3:16–17; cf. Col. 1:9–10).

After righteousness in 2 Timothy 2:22, Paul lists faith. Of course it is by faith that an individual receives God’s imputed righteousness, and also thinks, speaks, and acts in any righteous way in a godly lifestyle. The Christian life begins with faith, and is “from faith to faith” in every ongoing moment throughout the godly experience (Rom. 1:17). Christians “walk by faith, and not by sight” (2 Cor. 5:7). Faith is vital in every detail of life and service, so that “whatever is not of faith is sin” (Rom. 14:23). Faith is crucial in receiving God’s Word to have its shaping influence in all things of life, in obeying its standards, and living in accord with love. For “faith works through love,” through its expressions that reflect love (Gal. 5:6), and “the goal of the commandment is love out of a pure heart, a pure conscience, and a sincere faith” (1 Tim. 1:5). The two go together (1 Tim. 1:14), and sometimes love is mentioned before faith (4:12).

Timothy, or any believer, can display faith with its outreach of love in various matters that Paul’s pastoral letters specify. One can comb through these letters, or pan them for their gold, and find many precious nuggets as examples. Specific instances are in prayer for others, faith in love that presses one to fall on the knees asking blessing on their behalf (1 Tim. 2:1–2); faith in love that guards the life vigilantly to keep it above reproach and exemplify other traits as a Christ-like leader (3:2–7); faith with love that fosters godly living as distinguished from words, attitudes and actions that stir disputes, envy, strife, abusive language, evil suspicions (6:3–4; 2 Tim. 2:16, 23); faith in love that uses one’s God-given gift to glorify Him and benefit others (2 Tim. 1:6; 2:21); and faith with love to God and others in sacrificially suffering to promote the gospel, not hinder it (1:8; 2:3, 9–10).

A godly outlook, as in faith, is vitally relevant for effective prayer all through God’s Word. It appears in many ways. Jesus emphasizes that all things men ask in prayer, “believing, you shall receive” (Matt. 21:22). Sin closes the door to God hearing with approval (Ps. 66:18). Even in trials, prayer for wisdom in how to cope in ways pleasing to God needs to be with faith (James 1:5–7).

Paul in 2 Timothy 2:22 ends his fourfold list of godly qualities with “peace.” Doing what is of a righteous character by faith that is reflected in love at the same time is closely related to practical peace. Following peace as a trait is strategic in various ways. A spirit of being a peace-maker (cf. Matt. 5:9) with others built on a proper basis is a positive healthy influence in contrast to stirring up quarrels (vv. 23–24). It is crucial for leaders to display and promote such peace in modeling the right way, which guides those they lead (1 Tim. 3:3). A life that fosters peace seeks to avoid frictions and scenes that fan flames of hurtful dispositions and words (1 Tim. 6:4). It sets a tone of spiritual unity, working together unselfishly, and promoting things that edify (build up) rather than tear down. At the same time this peace has its impact in a sense of a wholesome Christian calm, a composed heart that rests on sufficiency Christ’s resources provide (cf. Phil. 4:7).

In the latter passage, the reality is “the peace of God,” peace He gives as a result of prayer about everything, flavored with thanks to Him (v. 6).

In 2 Timothy 2:22, the character traits are expressions of a “pure heart,” a heart cleansed as in verse 31, catapulted free from sin to be on terms to pray effectively.

(2) The company (22b). Qualities for Timothy to pursue are “with those who call on the Lord out of a pure heart.” He is in a company of believers who have power in their prayer as they prize purity in their pursuits. The logic is essentially the same that Peter makes (1 Pet. 3:11–12). Believers who do what is good and pursue peace have God’s favor as His eyes see them (2 Chr. 16:9) and His ears hear their prayer. Peter adds that the Lord’s face is against those who do evil (as Ps. 34:16).

In the rest of the chapter, Paul makes a third point about following spiritual qualities that go with having God’s help in prayer.

(3) The caution (23–26). While fleeing sin and following God, it is urgent to take a stand against things that fuel quarrels. A pure life fostering prayer that has clout needs to accent relations with others that may help them get right with God. This is in contrast to getting embroiled in actions that may only assist the argumentative bull-headedly into further error. Here, really, is opportunity to reflect the qualities in verse 22 that gain God’s help to prayers calling on Him. And it is a scenario which is apt for calling on God for His work in people. God’s servant should deal with others in love and a peace-making approach. He is to be cautious not to allow himself to egg on debate, trying in this way to win over opposition, but should seek victory in a different way. This is by kindness shown impartially to all, aptness to teach the truth but not to be sucked into haggling over it, patience when dealt a wrong, and gentleness in pointing people to a view that is true to God. One other priority in God’s cautious servant is faith of verse 22, here apparent in holding out an optimistic outlook in what God may possibly work. He can, if He wills, incline those who contend against truth to repent and embrace it.

After this survey of prayer in the connections here, principles for prayer are germane. An obvious one is that gaining things for God through prayer fits with taking a stand against sin and giving oneself to God’s will. Second, in particular, doing what is righteous before God is essential in praying with the kind of heart that can have power with God. Third, faith that counts on God’s sufficiency, love that lives out what God is like, and peace that shows composure in God’s resources all mingle in a potent prayer life. Fourth, prayer that is effective is not to be in isolation from others, but in relation to those who also have audience before God. In the community of faith, God provides those of kindred spirit, “those who call on the Lord out of a pure heart.” This shows that these have in common their aspiration, their access, and the possibility of their assistance as they can support one another in ministry. One servant of God can seek and have the assist of others who take to God their intercessions on behalf of him and the work of God.

Fifth, being effective in calling on God is not to serve one’s own needs only, but to have impact extending blessing to God and others. The context before verse 22 focuses on being useful to the Master, and after verse 22 to being His instrument to help another turn to Him.

2 Timothy 4:14

Paul’s words about God repaying Alexander for his opposition in doing Paul much harm are not prayer. The idea is not a prayer, “may the Lord repay him,” but a simple, direct declaration, “the Lord will repay him.” This is because the form of “repay” is the future tense, middle voice, indicative mood, and not an optative expressing a prayer wish. The same form recurs in the first phrase of verse 18, so it too is not a prayer (“May the Lord deliver me”), but a statement of confidence in what God will do (“The Lord will deliver me”). Paul believes here in God’s certain retribution some day on those who do not repent (cf. 2 Thess. 1:5–9).

2 Timothy 4:16, 18

A Kind Wish and Praise

Prayer occurs twice here in three verses. First it is in Paul’s wish for God’s mercy on those who failed to help him (16), then in praise ascribing glory to God for the greatest help (18). These instances can be sketched as follows.

His Confidence in Protection (16–18a)

Both past and prospective protection are in Paul’s thinking.

Past protection (16–17). No men supported the apostle in his first defense, rather they all abandoned him. However, the Lord stood with Paul.

(1) Men’s failure. At Paul’s first “defense,” a word that also appears in Acts 25:16, he was without the assistance of any human. The meaning is variously explained, and reference may be to a defense when put on trial in the first Roman imprisonment (Acts 28) or the second and present one. Writers have defended both, but neither has sure evidence. The word (paraginomai) for no one helping him means that they did not make a public appearance on his behalf, or did not “stand by him or provide aid,” apparently as a witness or an advocate. The word appears in this latter sense in the New Testament only in the present verse. Not a single person showed up there to help; sharply to the contrary (alla, “but”) all, every one, “abandoned” him. Here the word is egkataleipo, used elsewhere for Jesus’ feeling on the cross that the Father had abandoned Him (Matt. 27:46), for “leaving in the lurch” as a step distinct from persecuting (2 Cor. 4:9), and in Jesus’ promise never to “forsake” believers (Heb. 13:5).

Despite this lack of their support, Paul is gracious in his prayer, “may it not be counted [by God] against them.” The expression uses the word me (“not”) with the optative mood, of a word, logizo, that means “to count, reckon,” as in believers reckoning themselves to be dead to sin and alive to God (Rom. 6:11). Here it is in a negative prayer wish. Prayer wishes occur frequently (Rom. 15:5, 13; 1 Thess. 3:11f.; 5:23; 2 Thess. 3:5, 16; 2 Tim. 1:16, 18, etc.). Paul’s sentiment in prayer is that the failure to support him will not be “counted against” the ones in view, a meaning as in 2 Corinthians 5:19. He charitably prays that God, who knows the hearts so as to judge unerringly (1 Cor. 4:5), will have seen factors that clear them. Among these might be human fear even as genuine believers, possibly mingled with motives to protect their ability to care for families or keep up ministries. Other reasons are lack of freedom from commitments to masters, or inability to travel at the time, or illness, and so on. The saved, in such a case, may or may not lose degrees of reward as they would for whatever work is of inferior, not worthy quality (1 Cor. 3:8, 12–15; 2 Cor. 5:10). If any professed to follow Paul’s gospel but were not genuinely saved, and so shrank back unwilling to be identified with him in a crisis, they might later receive salvation, and be cleared by God.

(2) God’s faithfulness. On the other hand, Paul testifies, the Lord was faithful in two details. He “stood with me” when men did not (cf. Ps. 16:8; Acts 2:25), and “strengthened” or “infused power into me” (cf. Ps. 138:3). God supplies His empowering as Paul knew well (Phil. 2:13; 4:13). The purpose of such support in this case was that through Paul the preaching might be fully carried out. That is, Paul would be kept alive to fulfill all that was God’s will to do through him (2 Tim. 4:17). A second clause in the verse spells this out more precisely, “and that all the Gentiles might hear. . . .” God was making sure that Paul was around to finish his course (2 Tim. 4:7). God’s way of keeping Paul safe to fulfill His will is in the next words, “and I was delivered out of the lion’s mouth.” The figure of speech is that of rescue when snatched in time from a lion’s mouth. This depicts rescue from danger at the hands of Romans that is as real as eminent peril between a lion’s crushing jaws. A lion is an apt picture for a frightening empire, as it was for Babylon (Dan. 7).

The past protection is one thing. Another is what lies in the future.

Prospective protection (18a). Using the same word for rescue as in verse 17, Paul expresses his settled conviction that “The Lord will rescue me. . . .” This is “from every work of evil,” or “evil work,” any committed against Paul. This appears to cover all things in the present life that Paul yet must face. In the final analysis, in being freed to go on living or having his life snuffed out, Paul was confident that God would be delivering him; even death at the hands of men would not be defeat before them in the truest analysis, but God’s way of deliverance to something better, being with Christ (Phil. 1:23). In such a case, death would be a kind of loosing from the present life, a “departure” (2 Tim. 4:6) like that in loosing a ship’s mooring cable so that it could sail on its journey. Present life deliverance seems to be distinguished from the next clause, “and will bring me safely to His heavenly kingdom.” When the life now is taken from him, God will “save” or “deliver” him into the future life estate. This saving work of God is in the future tense. It refers to the final salvation in the fullest sense, as in certain other statements Paul wrote (Rom. 5:9–10; 1 Cor. 3:15; 5:5).

It is on a note of such ultimate benefit that Paul’s thoughts blend again into prayer, this time in one of his doxologies. Several tributes to God appear outside the Pastoral Letters (cf. Rom. 1:25; 9:5; 11:33–36; 16:25–27; Gal. 1:5; Eph. 3:20–21; Phil. 4:20) and three in the Pastorals (1 Tim. 1:17; 6:15–16).

His Celebration in Praise (18b)

To the God of rescue, of final salvation (observe two different Greek words) Paul ascribes “glory with relation to the ages of the ages.” This is one of four prayers of praise in which Paul uses the word for “ages” twice (Gal. 1:5; Phil. 4:20; 1 Tim. 1:17). One occurrence even has the expression “all the generations of the age of the ages” (Eph. 3:21). All of these are very unusual ways of emphasizing unending eternity. Paul says two things about the praise.

The essence. It is a recognition of God’s shining perfection, His infinite magnificence. In this sheen, He is worthy of adoration.

The eternality. Mere human conception falls dreadfully short of being able to grasp the fullness of eternity. So, in worshipful awe, it represents the mind-boggling future as unending ages that belong to the ages.

Paul closes the tribute with “Amen” as in all his other doxologies and most New Testament utterances of praise to God. Not every doxology concludes with it (cf. Rev. 4:11). But in Revelation 5:9–10, 12, 13, the accolades of celebrating God’s worthiness are concluded with the summary that the four living creatures, celestial worshippers, keep on in an awed uttering of “Amen.” The word fittingly punctuates praise with an idea something like “so be it” or “truly,” a conclusion fully committed to God’s worthiness.

Principles for prayer abound here. First, prayer as other parts of life can express a gracious yearning for others’ welfare, here that they will be blessed in God’s final appraisal. If so, it is certain that all will be well. Second, God’s blessings both in present life helps and in the final fullness of salvation He brings for His servant are prompts for praise. Third, it is good to meditate, leaping from God’s blessings to the essence of His perfections that elicit an awe-inspired praise. Here confidence in His bounties leads spontaneously into acclamation of His beauty, as often in the Bible.

2 Timothy 4:22

The Lord and His Grace

Prayer that closes the letter expresses two intercessory appeals. These make up the two parts of the final verse. The first desire is for the Lord’s personal presence to Timothy and the last for His powerful profusion in all the Ephesian believers. These entreaties seek the help of God and the assist of His grace.

God in Personal Presence

Prayer is zealous here for the essence of what the great Immanuel prophecy in Isaiah 7:14 promised to God’s people, “God with us.” Matthew recounted the fulfillment of this in Jesus Christ (1:23). In the present case, Paul’s prayer wish is for this to be Timothy’s personal, practical realization of the Lord’s presence in his own life. For he uses the singular, “with your spirit.”

Both parts of verse 22 are in what is called the vocative intention, a direct statement of a thought without a verb but leaving the idea that fills it out obvious. An example is in John 20:28, “My Lord and my God,” meaning without using the words “You are my Lord. . . .” In prayer wishes, the quests of verse 22 are “May the Lord . . .” and “May the grace. . . .”

The Lord in the context of Chapter 4 refers to Christ as in His being the Judge who will reward a believer in verse 8 (cf. 1 Cor. 3:10–15; 2 Cor. 5:10). He will bring the believer into His heavenly kingdom (18), and many passages refer to Christ as the king in His kingdom (cf. Matt. 25:34; Luke 19:16; 2 Tim. 4:1). The Lord in 4:14 who will judge the evil Alexander is Christ who will judge the living and the dead (v. 1; John 5:27; Acts 17:31). And the Lord who stood by Paul and strengthened him (17) can quite naturally refer to Jesus Christ, whom Paul elsewhere says strengthens him (Phil. 4:13; cf. Ps. 138:3).

Prayer for the Lord to be “with your spirit” is, as above, a realizing of the great motif that “God is with us.” Christ already is present as He indwells the saved (2 Cor. 13:5; Col. 1:27), as He promised, “I am with you always” (Matt. 28:20). The prayer solicits His presence to impact Timothy in a practical and functional realizing of His being in him as one among the saved. For Paul the intercessor, this is similar to his praying that Christ who already dwells in believers will practically “dwell deeply” or “be realized to dwell” in Ephesians

3:16f. The One who is resident can be experienced as President, so to speak. Paul’s “Christ lives in me” expectation of Galatians 2:20 and “Christ speaks in me” reality of 2 Corinthians 13:3 exemplify how the Lord can be with an individual believer.

The focus on Christ being with “your spirit” means the same as His being with “you.” The believer’s “spirit” is his inward faculty of spiritual communion and fellowship with God that can be influenced by the Spirit of Christ, the Holy Spirit, who works in intimate coordination with Christ, to glorify Him (John 16:14). This Spirit can impact the human spirit according to His dimensions of being able to tone, tune, turn, temper, train, and transform. He fills, and with this empowers by the right control (Eph. 5:18), leads (Gal. 5:16–18), teaches and brings to remembrance (John 14:26), and so many things to give sufficiency. He is the Spirit who bears witness with believers’ spirits that they are God’s children, heirs, even jointheirs with Christ (Rom. 8:16–17).

Prayer for the Lord’s supporting presence is pertinent here as in the intercession of Ephesians 3:16 that believers be strengthened by God’s Spirit in their inner person.

Appealing for help that will boost Timothy is totally relevant. If he is to impact others by his example “in spirit” (disposition, tone) and in other ways in 1 Timothy 4:12, he needs the Lord’s dynamic transforming his spirit.

Prayer in the second part of 2 Timothy 4:22 is closely related.

Grace in His Powerful Profusion

Having prayed for Timothy’s individual need of the Lord’s presence, Paul expands his wish to “Grace be with you.” He changes to the plural to include all the believers at Ephesus. This is as he ends other letters interceding for believers of a local area (1 Tim. 6:21; Titus 3:15; Col. 4:18).

To pray in this prioritizing of “grace” for others is to subscribe on their behalf for what grace signifies, God’s favor in His gifts apart from having to deserve these, His forgiveness when needed, and His transforming enablement. So, prayer is spontaneously normative for Paul as he begins and closes all his letters with pleading for God’s grace to keep touching the saved. Prayer also is pertinent in seeking God’s grace which is sufficient (2 Cor. 12:9), and which God can make to abound in life-changing ways to His people (9:8). Prayer is strategic in making request along this line in that God making His grace exceedingly abundant provides with it help, nourishing faith, and love in Christ (1 Tim. 1:14). Prayer for continued grace is also consistent with God’s having called people to His own purpose and grace (2 Tim. 1:9). To ask grace for others is highly relevant, for as Timothy needs to be potent and fresh in this grace that others share the same need (2 Tim. 2:1). Grace, likewise, is a fitting objective in prayer because grace teaches believers to deny ungodly things and live for godly values (Titus 2:11–12). Appealing for grace to benefit others is very pertinent as related to Paul’s personal example. He wants this grace to energize in them as the Lord strengthened him and will meet all of his and their needs (2 Tim. 4:17–18; cf. Phil. 4:19).

The two parts of the benediction complement one another. In the first part the Lord can provide His supportive presence to Timothy as in the second part He ministers His grace as the supply boosting all His saints. So, Paul’s prayers at the end of some letters fuse the two into one thought, “The grace of our [or the] Lord Jesus Christ be with your spirit . . .” (Gal. 6:18; Phil. 4:23; Phile. 25). And sometimes He covers the entire scope more briefly with simply “Grace be with you” (1 Tim. 6:21) or “with you all” (Titus 3:14; cf. Heb. 13:25).

Paul knew that divine grace is sufficient for all who serve God (2 Cor. 3:5) as in his own life (12:9). And the resource which was available from God he felt totally pertinent to pray God would make effectual in His people.

Which prayer principles loom in this closing intercession? First, it can really count to pray for others realizing the practical good of Christ’s nearness. Here in context, having God’s Word open to the Lord being with Paul can be a good prompt to pray with an open door to the same Lord who can help others. Second, it is possible for our wishes to be prayer-saturated, charged with concern to count for fellow-Christians. Third, praying can leap from a burden for a single believer to a scope aggressive to see many flourish. Fourth, one can sense the importance of prayer in seeing that after all is said in a biblical letter, it all finally comes down to prayer. Fifth, the lack of a complete sentence in prayer can remind us that as people grasp the idea so does God, however we word things. He knows every thought, word, or act anyway (Ps. 139:1–4). Sixth, prayer can be very long or brief and to the point, and in its sincerity do “spiritual business” with God.

Prayer in Titus

Introduction

Only two verses mention prayer (1:4; 3:15). Paul, in writing to a pastor on the island of Crete (1:5), would surely see prayer’s vital place just as much for Titus as for Timothy, pastor at Ephesus. The Introduction to 1 Timothy sets the events of Paul’s itinerary for all three Pastoral Epistles, so one can refer back to many details that are equally pertinent for Titus.

The date of this correspondence is ca. A.D. 63–67. Crete was a large, long island in the eastern Mediterranean Sea southeast of Greece and southwest of the Asian circle of churches (Rev. 2–3) such as Ephesus. Neolithic stock first occupied the area, but after a long history, Crete was conquered by the Romans ca. 68–66 B.C.

Jews from Crete were among the many nationalities present at Jerusalem for Pentecost in Acts 2:11. In Paul’s voyage on a grain ship to Rome, the ship sailed along the southern Cretian coast (Acts 27:7–13). Paul later, when freed from Rome, visited Crete and left Titus in a pastoral ministry there (Titus 1:5).

The epistle’s theme is good works, which should issue out of learning sound doctrine, as in the writings to Timothy. Two sections of doctrine appear in the letter, both pointed toward tangible godly manifestation as their contexts emphasize (2:11–13; 3:4–8). Paul’s critique of some Cretians, apparently not trusted believers but people in contact with the church yet a danger to it (1:10–11), climaxes with his observation. They “deny God, being abominable, and disobedient, and reprobate to every good work” (1:16). All through Chapters 2–3 the focus is on actual works of a genuine kind that are living exhibits of correct teaching (2:7, 10, 12–14; 3:1, 8, 14).

An outline of the letter is as follows:

I.   The Introduction (1:1–5).

II.  The Appointment of Elders (1:6–16). The distinctives of qualified elders (6–9) are in a context that also emphasizes the danger of unqualified errorists (10–16).

III. The Admonition to Obey Sound Doctrine (2:1–3:11).

IV. The Conclusion (3:12–15).

Titus 1:4

Prayer for Spiritual Provisions

Four phases sum up the onrush of thought and how prayer fits into it.

The Setting (1–3)

Paul is the sender of the letter. He stresses his reason for being interested in Titus as twofold. As the writer he is a bond-servant of God, carrying out His will in this service, and an apostle, one whom Jesus Christ has commissioned and sent. God’s concern, which is his cause as well, is the faith of those God has chosen and the knowledge of the truth (sound teaching) that is related to a godly style of life. This truth is in the sphere of the hope to gain eternal life, which God, who cannot misrepresent things, promised in ancient times (cf. Dan. 12:2, etc.), and in the time that was ripe for it manifested in the preaching which He entrusted to Paul, for example.

The Son (4a)

Titus as Paul’s “son,” in a spiritual sense, is the recipient, as Paul viewed Timothy as his “son” in the faith (1 Tim. 1:2; 2 Tim. 1:2), and was the spiritual father of other sons as well (1 Cor. 4:15). At the end of the epistle, Paul will show that he views all the believers under Titus’s charge as recipients of his prayer (3:15, plural “you”).

The Supply (4b)

“Grace and peace” are spiritual bounties that Paul, the intercessor, prays God will supply to Titus. As a faithful physical father looks out for the needs of his children, Paul as a spiritual father seeks provisions for his son. For these same two needs he prays at the outset in every letter, though in 1 and 2 Timothy he adds “mercy” in between the two. The discussion of 1 Timothy 1:2 gives detail on all three qualities (cf. also 2 Tim. 4:22).

Being updated by grace to meet each fresh need (cf. Heb. 4:16) is always relevant for those who have tasted grace in the sense of God’s unmerited favor, being “justified by His grace” (Titus 3:7). By grace God saves (Eph. 2:8). Those who have the hope of eternal life in Titus 1:2 have it as God’s gift which they receive by faith (John 1:12), and God keeps them safe in salvation (6:37–40; 10:28–29). Paul believed this (Rom. 8:28–39). Grace continues to be a need that believers be kept safe by God’s faithfulness, not by their deserving salvation. Grace also is urgent in that it gives sufficiency in every aspect of life (2 Cor. 3:5; 9:8; 12:9). A believer, even a pastor such as Timothy, needs to be strong in grace (2 Tim. 2:1). Need of grace is cogent as well for its teaching benefits, tutoring believers in denial of ungodliness and being tenacious in godliness (Titus 2:11–12). Grace is vital to help them keep looking for the fulfillment of their blessed hope, that is, being with Christ and being like Him to the glory of God, the ultimate goal of salvation (Titus 2:13; cf. Phil. 3:21; 1 John 3:2). Grace is relevant in that it can be expressed in power to live by God’s quality of adequacy and do His work (Acts 4:29–31).

Peace is likewise highly significant as a prayer request for another Christian. This is because it is the Christian composure which comes from the confident faith that one’s resources in Christ, in His salvation and in sanctification, are adequate. Rather than be anxious, he can draw on the supply God can give as in answering prayer. And in this, “the peace that God gives, which surpasses all [human] understanding, shall guard your [believers’] hearts and minds in Christ Jesus” (Phil. 4:7). In all the pressures of life, and amid these the efforts to minister as Titus was to do, prayer for an unshakable tranquility, poised in Christ’s sufficiency, was of sharp importance.

The Source (4b)

The supply source from which (Gr. apo) Paul in prayer sought these qualities to sustain his pastor friend was twofold. First it was from God the Father. To the Philippians, some years earlier, he had expressed solid confidence that “my God shall supply all your needs out of His riches in glory through Christ Jesus” (Phil. 4:19). Later, he writes to Titus of God as pouring out upon believers richly through Jesus Christ in His giving them the new birth and the renewing work of the Holy Spirit (3:6). All of that bounty flowed from His kindness and love (3:4) and according to His mercy (5). This was “that being justified by His grace we might be made heirs according to the hope of eternal life” (7). In view of such generosity from God, Paul could pray with optimism for grace and peace from the Father consistent with what He already had committed Himself to do.

The other source is “Christ Jesus our Savior.” What Paul prays for one man, Timothy, is out of the resource of the One who is the Savior of “us,” all who are saved. Paul in this letter is fond of the phrase “God our Savior” (1:3; 2:10; 3:4), and he also refers to Christ as “our Savior” (2:13; 3:6). The help in grace and peace that he prays for are from the Savior, Father, and Christ. Back in 2 Timothy 1:14 Paul even mentions the Holy Spirit as the sufficiency for a believer to guard a spiritual gift that God has given him for service. That Christ is called “our Savior” right along with God as “our Savior” (v. 3) shows that Paul views Christ as God as the Father also is God. He believes Christ is God in 2:13 in another line of thought. There he uses one definite article (“the”) before both nouns, “God” and “Savior,” showing that the great God and Savior Christ Jesus are the same person.

Titus, the beneficiary of such prayer, could live in the triumphant good of the grace and peace in his various facets of service. Examples are in leading to determine who qualifies as elders (1:6–9), giving sound teaching to different age groups (2:1–6), and being an example of good works and appropriate speech (2:7–8). Other instances are in challenging bondservants (2:9–10), being a pacesetter in godliness (2:11–15), reminding his people to be subject to those in authority (3:1), and pointing them to being considerate for all people (3:2).

Prayer in its first reference in Titus has potentially far-reaching possibilities throughout the ministry the letter is about. So which principles are germane for prayer that would learn from this? First, intercessors can play a profound role in pleading for the transforming qualities that God is able to effect in a life and work. Second, prayer is one of the greatest ways one can get into the act to help an associate serve God with success. Paul took this so seriously that his voice was heard at God’s door for Timothy night and day (2 Tim. 1:3). It would be like him to do the same for Titus. And do we plead with this devotion to further God’s work?

Titus 3:15

Prayer: A Parting Plea

The last words of this letter are prayer. Paul lifts his heart to God as his hand writes, or during a pause, and intercedes: “May grace be with you all.”

So he begins and ends the epistle with an appeal before God’s throne of grace (cf. Heb. 4:16). But this is his habit in communications with others in ministry, his devotion and his utilizing of a life-line. This brief record where we look in on him praying can be reviewed in two steps.

The Subject

He flies to God for grace, as he did in 1:4. One can see detail about this there, and in 2 Timothy 4:22, among several passages this study has looked at. Here the quest of grace “to help in time of need” (cf. Heb. 4:16) is in a context of salvation by God’s mercy (3:5), justification by this grace (7), and being heirs who anticipate eternal life (7). Then the apostle bears down on carefulness to have and keep a life of good works going (3:1, 8, 14), and love for those in the bonds of the faith (15). Past victories, though wonderful, can become as dry as yesterday’s toast. Christians need fresh provisions to cope with fresh challenges. They need help to live a holy life that should follow justification of verse 7. As servants need help to adorn the doctrine of God in every respect (2:10), any believer does in all of life’s situations. They would need new springs of grace to maintain a vital outlook brightened by the hope of coming to eternal life in its greater, final fullness (7). The wearing effect of difficult duties day after day could dull the sheen of that expectation and allow them to slacken their fervency to keep on keeping on with good works.

Grace could enliven them to fruitful works (14) as surely as God could answer the psalmist’s cry, “Revive me according to Thy word” (Ps. 119:25). And by new alertness this grace can foster, they could take new courage to avoid falling into error, or into useless arguments about the law, or giving credence to a divisive person’s philosophy (Titus 3:9–10).

The Scope

This is simply the point that the prayer seeks this sufficiency to be with “you all.” Every believer in the church of Crete, whatever his or her city (cf. 1:5), is included in the help the intercession requests of God. Paul’s letter has prepared for thinking of them all by envisioning them all being active in fruitful lives (3:14). He also bids Titus to “greet those who love us in faith” (15). In a further outreach showing interest in their good works and love, he prays for them!

Now it is a rich joy to draw together the prayer principles. First, it is good for prayer to be on one’s lips at the first and the last in what he does. In fact, Paul counsels it “in everything” (Phil. 4:6). Here in Titus, Paul prays near the outset and as he closes this letter, which has its place in the divine library of sixty-six books. And so it can be for any Christian work. Second, grace must be one of the most important treasures to pray for others, for it is the secret of so much. Let us be often about this part of being “useful to the Master” (2 Tim. 2:21). We can be like Paul, and like John Fletcher, pastor of Madeley, England in John Wesley’s day. A man of sterling godliness and much prayer, Fletcher said, “I would not rise from my seat without lifting my heart to God.” Third, Paul would say pray to God “without ceasing” (1 Thess. 5:17), even if we do not mention all the instances to others as when this letter mentions prayer but twice. Asking God for grace to bless others can cover all that is in and also in between the public references!

One last principle is this. If you can do little or nothing else than pray you still may accomplish a very great work in God’s service. Consider the limitless and staggering possibilities. Do not think in terms of the human ability or potential, but on the level of what the mighty God can do in answer to the prayer! The man praying here, Paul, believed that God is able to do exceeding abundantly above all we ask or think (Eph. 3:20). What great things God may work in response to a Christian’s prayers!

Prayer in Philemon

Introduction

This letter offers a glimpse of Paul’s prayer for a Christian when he asks him to show his love. He can do this by receiving back a man who deserted him. The epistle also exudes Paul’s confidence that the God who answers will, in turn, honor this Christian’s prayers for himself, his release from prison.

The epistle is the shortest of Paul’s writings in Scripture. In addition to the above matters, other things are notable for prayer. First, seven of the twenty-five verses focus on prayer, 28 percent of the letter. Second, as the structure of the epistle advances, everything that Paul requests in it (vv. 8–21) can be the outflow to answer his intercessions in verses 3 and 6.

Third, as Paul himself prays (3, 4–7, 25), he has closed doors in prison from men but an open door to heaven before God. Fourth, the verses involving prayer mention two aspects in which prayer seeks God, thanksgiving and intercession. Fifth, a clear object sought in prayer is vivid in verse 6.

Sixth, the letter distinctly mentions things that encourage one who prays (4). Seventh, the epistle features an obvious exchange of Paul’s prayers for another (3, 4–7, 25) and the other’s prayers for him (22). Eighth, here is expectancy in prayer, Paul trusting for a “yes” answer to his prayers (21) and the entreaties of his friend (22).

Ninth, prayer seeks to tap heaven’s resources for benefits that help on earth (3, 25). Tenth, the letter shows the importance of sharing information as a catalyst to promote prayer (5, 7; cf. Eph. 6:21–22).

A few basic considerations set the situation of the letter, its prayer, and Paul’s desire for Philemon that will answer the prayer.

The Author and Date

Wide acceptance has hailed Paul as the writer. He refers to himself in the opening verse, as he writes accompanied by Timothy. He is also, in verse 9, “I, Paul, an ambassador and now a prisoner also for Christ Jesus.” His imprisonment is before the reader all the way through (1, 9, 10, 13, 25). The intense personal nature of the letter makes it quite improbable that an imposter would have any good reason to use Paul’s name.

Since Paul is in prison as he writes, he must be sending the letter from Caesarea (Acts 24–26) or Rome (Acts 28:30), and some even say Ephesus. Rome has more in its favor. (1) Rome would have been a more apt place of refuge for an escaped slave, Onesimus here, than the smaller Caesarea; (2) Rome’s glamor would have a greater lure for an escaped slave who fled with money he owed Philemon (cf. 18). (3) Paul in prison has such liberty that he can receive a fugitive from Asia Minor. This fits the Roman allowance of a “house arrest” status in Acts 28.

The first imprisonment at Rome fits better than the latter, since Aristarchus and Luke are still with Paul (23). In the last imprisonment there, only Luke remained (2 Tim. 4:11). The date needs to agree with the sending of the letter to the Colossians (cf. 4:7–9), this letter being one of the “Prison Epistles.” So, in a first Roman detainment, the date was ca. A.D. 61–62.

The Background

Philemon, a wealthy man whom Paul led to Christ (cf. 19), lived in the remote highlands of Phrygia in the town of Colossae. He had probably received Christ during Paul’s three-year ministry in Ephesus (Acts 20:31). Paul’s mention that he is a “fellow-worker” (Phile. 1) points to his having been faithful as a witness of Christ in his home area.

Philemon’s wife Apphia and son Archippus seem to be in view in verse 2, and his household also had slave help, a common reality even for some Christian homes in that day. One household servant, Onesimus (11, 15–16), deserted Philemon (15) and possibly had stolen from Philemon’s goods (18). In some manner the runaway came into contact with Paul in Rome, Paul led him to Christ (10), and he ministered to Paul (11, 13). Now Paul appeals to Philemon to receive his slave back graciously.

Paul says in Colossians 4:7–9 that he is sending Tychicus along with Onesimus to visit the believers at Colossae. Onesimus is returning to “face the music” with his former master, and Paul pleads that Philemon cordially receive him, now a brother in Christ, as he would welcome Paul himself (17).

The Theme and Outline

The theme is the miracle of love in a redeemed man as his forgiveness can reflect to another what God had tendered in saving him from sin. Philemon had received God’s love and forgiveness when he responded to God through Paul’s witness. Gratitude reminds him of a spiritual feeling for the apostle (19). Having been saved, he has displayed God’s love so that other believers have felt refreshed (5, 7). Paul prays that his faith may bloom into further living display of every good thing Christ’s resource makes available in living through him. The flow of this in “rivers of living water” by the Spirit (John 7:37–39) can include even his magnanimous embracing of his prodigal slave.

An outline:

I.   Paul’s Introductory Greeting (1–3)

II.  Paul’s Prayer about Philemon’s Faith (4–7)

III. Paul’s Request for Philemon’s Forgiveness (8–22)

IV. Paul’s Salutations and Prayer (23–25)

Prayer is mentioned four times. It first comes in intercession for spiritual sufficiency (3), the second instance is a thanksgiving and intercession for Philemon’s fruitfulness (4–7), third, it is Philemon’s intercessions for Paul (22), and last, Paul’s intercessory appeal for grace (25).

Philemon 3

May God Deliver His Supply!

After mentioning that he and Timothy are writing, Paul gives names of those to whom he writes, Philemon, his wife, his son, and those of the church who worship at this home. Then he writes what his wish prayer is for these believers (“to you,” plural), an intercession for grace and peace as when he introduces all his letters.

An appeal for grace is an entreaty to God to supply His unmerited favor to meet fresh needs. Paul wants the Lord to provide the sufficiency of His power, guidance, wisdom, quality and tone that is an elixir of spiritual life. Grace in its new bounties will lift Philemon to experience and show God-honoring attitudes, words and actions in dealing with the issues of life. In this epistle the most pressing need that Paul urges is that of a Christ-like welcome and treatment of Onesimus. This is both as a forgiven servant fully reinstated and as a brother in the love-bond of Christ (16).

Peace is that Christian calm that springs from faith’s confidence that the resources in Christ are adequate. It is the composed spirit, the tranquil heart that rests with poise in the life-sponsoring bounty that God’s enabling grace bestows. Peace with God in the union that His justifying grace delivers is a reality (Rom. 5:1), and the sense of serenity that is the peace of God (the calm He can give moment by moment) can also brace the life.

Paul had this in view in Philemon 4:7 particularly as it is an outflow of prayerful dependence on God in contrast to worrying in verse 6. It also is the point in Luke 18:1 and 1 Peter 5:7.

In this present letter, Philemon needs God’s practical riches of grace in order to show the attitude and action Paul will request of him in verses 8–22. As he responds in a fashion that is submissive to God and as a channel of such grace, his heart will flourish in the peace as well. Paul prays here in advance to gain his quest; later he can express faith’s confidence that expects success by God’s faithful answer to his prayer (21; cf. Matt. 21:22).

Principles for prayer issue from this intercessory appeal. One prime guideline is to ask God to supply His help to boost another to accomplish whatever he needs to do to please Him. Paul will pray again in verse 6, in effect asking for this same grace but spelling out the need more specifically. Second, it is good for the intercessor to include both the effusion of God’s adequacy and the pleasant peace that can distill in the heart that drinks from such a fulfilling stream.

Third, it is precious often to remember from whom the supplies we summon for others will come. They issue from God our Father and the Lord Jesus Christ. Paul’s larger understanding of God’s involvement would include also the Spirit. For he expects “the supply of the Spirit of Jesus Christ,” the provision He gives (Phil. 1:19). And He believes that Christians—and Philemon is one of these— walk by means that the Spirit furnishes (Gal. 5:16). And all they do that is genuinely Christian is “the fruit of the Spirit,” in products that are His blessings lived in and out of His people (Gal. 5:22–23; cf. 2:20; John 7:37–39).

Philemon 4–7

Thanks with Intercession

Prayer spans verses 4–6 here. This is as Paul’s thought is closely united in its logic. His main verb clause (“I thank . . .”) begins the sentence. Then three modifying clauses connect with it as parts of the sentence, “when I make mention,” “because I hear,” followed by “and I pray” articulating the content which he requests, namely “that. . . .” Verse 7 is closely related in the reasoning too, for it expresses an explanation (“for/because”) that drives Paul’s prayer concern in verses 4–6. After this prayer to God, Paul gets right to his request to Philemon (8–22), basing it on the prayer (“therefore,” v. 8).

Six points describe the prayer logic here.

The Credit to God (4a)

“I offer thanks” is in the present tense, showing that Paul is in an ongoing process of pouring forth his gratitude. The utterance features the main, usual word for giving thanks in the New Testament, eucharisto. Paul voices his appreciation, rendering credit “to my God,” referring to the one who, for such believers as those in verses 1–2 as well as himself, is “God our Father” in verse 3. So God is the other believers’ God as well. In view of Paul’s prayer to “the Lord Jesus Christ” along with the Father in verse 3, “my God” can embrace Christ whom Paul also regards as God (cf. 2 Cor. 13:14; Titus 2:13f.).

The Continuation (4b)

“Always” can fit with “I thank my God,” and put an accent on continual thanking, or it can go with “making mention,” directing the focus to always mentioning Philemon when he prays. It appears more natural the second way as the word “always” is just before “mention.” However, in Paul’s counsel praying about everything is to be seasoned with thanksgiving (Phil. 4:6), so the gratitude would fragrance Paul’s experience always, in any case. Yet continued prayer is evident in two ways, the present tense of “I thank” and “always.” Different times of prayer during the continuation are obvious, too, in the plural, “prayers,” just as Paul feels the reciprocal impact of Philemon’s “prayers” for him (22).

The Compass

A broader praying than just in the aspect of thanksgiving is in view. It is a case of “prayers,” featuring the comprehensive New Testament word for praying, proseuche, here in the plural form. It is an umbrella word that can cover any or all of the various aspects that can comprise prayer—petition, intercession, affirmation, and so on. Here, the aspect that Paul emphasizes later in verse 6 is the intercessory content that is his concern. But his prayers could involve other aspects even if he does not choose in this case to go into detail about all the particulars.

The Cause

“Hearing” which begins verse 5 introduces the second phrase that modifies “I thank.” The idea is, “I thank, hearing,” or more accurately in the temporal emphasis, “when I hear” or with accent on the causal factor, “because I hear.” The causal thrust seems to do better justice to the following words. These supply the actual reason that inspires Paul’s prayers for Philemon.

The prompt is “because I hear” two things, “your love and . . . faith. . . .” Both dwell on practical display of fruits that are of the Spirit (Gal. 5:22–23). Love unselfishly seeks the interest of others. Faith shows Philemon’s confidence in the Lord, and tempers how he looks at and serves even the saints in relation to God’s ability. In the words of this same man Paul who prays for Philemon here, the two traits go together in “faith that works through love” (Gal. 5:6). When love is expressed, faith is behind it prompting that outflow; faith expresses its reality in the channels or along the lines of love. This is in what Philemon does toward the Lord or those who belong to Him.

Hope is not added along with love and faith as in Colossians 1:4–5. Possibly this is because the immediate matters of love as in embracing Onesimus, and the faith prompting this, are the emphasis. Of course Philemon has hope that looks to God’s faithful, full working of salvation for all eternity, but that is not here a special focus and need not be mentioned.

Paul’s concern about such love and faith in the prayer ought to register a potent effect on Philemon when he soon reads Paul’s request that he receive Onesimus. His love and faith toward the Lord should have an expression that follows consistently in this as well. His love and faith toward “all the saints” ought to be showcased in this latest situation, with Onesimus. Philemon needs to keep his spiritual “track record” consistent, and not leave out this saint, now a new spiritual “brother” (16)!

The Content (6)

Now Paul expresses the specific substance in his intercession, introducing it by the word “that” (hopos). Some capture the thought connection with “I thank God” and “when I make mention” by inserting here “[I pray] that . . .,” and this is apt. The content clause is actually the third clause modifying “I thank God” in verse 4. Paul thanks God when he always makes mention of Philemon in prayers, because he hears reports of his godly traits, and his prayers center on this content of verse 6.

The intercessory object that Paul focuses on when he prays for Philemon, he takes time to clarify. He prays that “the fellowship of your faith (i.e., the mutual participation that your faith expresses) might become energized (effective) in knowledge of every good aspect that is in you in Christ.” In effect the intercessor pleads that the “koinonia, fellowship or participation” that Philemon’s genuine faith promotes might prove effective in the practical knowledge of the good that is in him in Christ, that is the fruit of the Spirit that he can have by his identification with Christ. Paul longs that the outflow from Philemon be in this completeness, and the urgent case at hand in which he can express it is by receiving Onesimus. The prayer seeks God’s help that his reaction when the former runaway arrives might be a welcome shaped by God-glorifying attitudes, words and acts that reflect Philemon’s being “in Christ.” Let it be this, and not the carnal, retaliatory response that merely human considerations could foster. This objective will find God’s answer in ways the letter goes on to define. This is in Philemon’s “goodness” out of his “free will” (14), in accepting Onesimus as he would welcome Paul (17), in refreshing Paul (20), and in doing “more than I say” (21).

Interceding along this line would be fitting for any believer, that he might live out the fruit of the Spirit, “every good thing in you in Christ.” For as this same Paul the intercessor says in Ephesians 5:9, “the fruit of light [fruit that expresses what is of the nature of God’s light] is in all goodness, righteousness and truth. . . .” As “fruit of the light” the focus is on the God-like character. The same qualities, called “fruit of the Spirit,” put the accent on God the Spirit as source, producing such character. For in Paul’s prayer perspective, the Spirit of God strengthens with might in the inner person so that qualities such as love might be the fruit (Eph. 3:16f.; cf. Col. 1:11).

The Cheer (v. 7)

After defining the very content that he prays will be realized in Philemon, Paul explains how this man has cheered him and other believers. It seems fitting that mention of being a good testimony in the past immediately precedes Philemon’s opportunity to be a comfort to others in the future. He can do this by responding positively in verses 8–22, and such a quality of life will be consistent with the past, giving blessing and not heartache. The word “for” or “because” (Gr. gar) in the first part of verse 7 introduces a clause that expresses a cause Paul has seen realized up to now in Philemon. He can move on in verse 8 with reasoning (“Therefore,” etc.) for more of the same victorious lifestyle.

The cheer stirred by this believer’s past faithfulness has been evident to Paul himself and to others.

To Paul. The apostle has had much joy and comfort based on Philemon’s love. The joy (Gr. charan) is the first word in the verse, thrust into prominence. It is the most frequent word for “joy” in the New Testament, and refers to the Christian good cheer that springs from faith’s confidence that the resources in Christ are adequate. One can have it from his own experience and also receive its stimulation from the encouraging testimony of another, as here. The “comfort” involves the Greek paraklesin, a form of a word used in John 14–16 for the Holy Spirit as the paraklete, “the Comforter.” It is also used for the “comfort” believers have in Christ (Phil. 2:1). Although the Holy Spirit produces such joy and comfort in God’s people, as when they see others (here Philemon) living in victory, Paul calls the love behind this “your love.” For Philemon has lived it in his own experience.

To other believers. Paul has savored the joy and comfort he just mentioned “because” (Gr. hoti) what blesses other believers enhances his own cheer. After the word introducing a clause emphasizing cause, Paul shares with Philemon that “the inward emotions (hearts) of the saints have been refreshed through means of you, brother.” The word describing believers being cheered is anapauo, “to refresh, renew.” The perfect tense carries the thought of their being refreshed in the past, with effects continuing still. A few verses later, Paul lets the same two words describe the tonic that Philemon’s love to Onesimus can be for Paul inwardly, “Refresh my heart in Christ” (20).

After the prayer (4–7), Paul touches the recipient’s heart with several reasons that should urge him to receive Onesimus. First, while he might enjoin the Colossian Christian, he chooses to entreat him on the principle of character, of love (8–10).

Second, he wants Philemon to think of the change conversion and growth Christ has worked in the man who failed (11). Using a play on words based on Onesimus’ name, Paul writes in effect, “Profitable has up to now been unprofitable to you, but I can assure you that from here on he will live up to his name.” Third, he advances the coming of Onesimus and asks Philemon to receive him (12). His fourth step is a review of his own consideration toward Philemon, for though Onesimus could have continued to meet Paul’s needs in prison, Paul wanted the servant master to have the opportunity of making his own choice (13–14). Fifth, he wishes Philemon to think of what the conversion means, that Onesimus is not just a servant but a brother eternally (15–16). Sixth, Paul gives Philemon a challenge (17–18). If the Colossian thinks of being identified with Paul, he should identify with the convert who is also identified with Paul. Further, let him think of imputation: if the fact that Onesimus’ wronged him still rankles, Paul himself will pay the price, clear the returnee of any debt. Besides, Philemon ought to realize his own indebtedness to Paul (19b), since his incredible boon in knowing the Savior can be traced to Paul’s witness.

But Paul is not finished. His seventh line of reasoning is that he has confidence that Philemon will be receptive to his request (20–21). And finally, the coming of Paul after a release that looks eminent should move Philemon to prepare in the best way for a face-to-face meeting. His forgiveness of Onesimus can be his first preparation for the future, sincere welcome of his dear friend in Christ (22)!

Prayer that has moved to a request of God has preceded a request of Philemon. The positive answer to the prayer will come in the man of Colossae’s positive answer to the request.

Which principles for prayer can grip Christians from this passage?

First, it follows such biblical example to bathe our prayers in thanks that credits God. Second, testimony is also provocative here for mentioning a person regularly before God in prayer. One can wonder how much of an impact such a faithful intercessor as Paul had in Philemon having the Christian impact these verses describe. Our prayers can count more than we may imagine. Third, it is also vital to hear news of one for whom the intercessor prays for the impetus this can give to pray on. At the same time it is important to provide updates to elicit relevant prayers. Fourth, pray about matters that can have profound answers along spiritual lines, as well as for daily, temporal needs.

Fifth, pray that the great God will do great things as you think big in prayer. Here, Paul pleads that every good thing might be realized by God working in Philemon (cf. Phil. 2:13; 4:13). How often we hedge our prayers and ask for small things because we do not dwell on how great God is to bless a life by the marvelous answers He is able to give. A sixth principle is strategic in the very movement of thought in this letter. When pleading with God to do great things (as v. 6), expect great things from God (v. 21)! A final lesson is obvious: pray for God’s best, yes, but this can go hand in hand with faithful personal effort to help others follow God’s will!

Philemon 22

Prayers of a Man Prayed For

Here is an interesting turn. Paul, who lifts prayers for Philemon, mentions what Philemon’s prayers can mean for him. It is also notable that after reasons that appeal for the Colossian leader’s action, Paul encourages him. His own prayer life can count in a telling way. Two parts of verse 22 are phases of the picture.

Asking for a Lodging (22a)

Paul has been requesting on behalf of Onesimus that he be received at Colossae. Now he asks for what will help in his personal visit there. He wants Philemon to prepare a guest room for his stay. This can remind a reader of Elisha’s guest quarters as a servant of God (1 Kgs. 4:8–11), or of Peter’s at Joppa (Acts 10:9–23), or Paul being refreshed by Onesiphorus (2 Tim. 1:16–18). Those who give a drink of cold water in Christ’s name will not fail to have the reward that God gives (Matt. 10:42). But some give far more to help others than that. Philemon’s preparation can be a big service to God’s visiting leader.

Anticipating a Liberation (22b)

Paul’s personal hope. The reason for Paul seeking such a lodging is put down in an explanatory clause: “for (Gr. gar) I hope. . . .” He entertains a prospect of being released from prison. In contrast to this, Paul does not mention any such expectation of being set free from confinement in 2 Timothy 4. For that is a later incarceration, and in that case he considers his departure through death to be at hand.

Philemon’s prayerful help. What Paul hopes is “that (Gr. hoti) through means of your prayers I may be given to you.” The hoti introduces a clause expressing the content of Paul’s hope. And the word “through” (Gr. dia) shows the personal agency or means God is willing to use—”your prayers.” Philemon’s intercessory labors can, among other things, be a key God honors in working liberation for the great apostle. Let the leader at Colossae realize that his prayers along this line can bear positive fruit.

The focus on prayers for Paul would not deny that Philemon could be effective as well in prayers for others, or other matters. Paul in this intensely personal letter is just concentrating on Philemon, Onesimus, and his own case. The word for “prayers” is a form of the same term for Paul’s prayers in verse 4, the general and main word for prayers in the New Testament. It can have a wider scope of aspects in prayer than words that refer to particular requests in some passages (Phil. 4:6; Eph. 6:18; 1 Tim. 2:1). Yet at this point the aspect is intercessory labors.

“I shall be given” features the verb charizo in its future tense, referring to an expectation of being released that Paul hopes yet to see God fulfill. God, of course, is the primary one who will grant the freedom to Paul, though He uses the Roman decisions as a means of setting him at liberty. He also uses His faithful blessings for means of travel, keeping Paul safe from dangers that lurk on the way, and working out the plans so that he is freed enough from other work to focus on Colossae.

Principles that impact prayer are evident. First, however great a servant of God is, humility can help him appreciate the part the prayers of another can have in his life. Believers are all servants of one another to fulfill God’s will. Second, it is all right to ask a person who prays for your freedom to go where God leads for even other help. This can give the intercessor the joy of serving Christ in that added way. And the Christian who is prayed for can be careful not to use the help wrongly. Third, it is important to tell others that their prayers are vital to us when they are. Paul shares this with Philemon here, and also with the believers at Philippi (Phil. 1:19) In the present case, he is mindful of prayers in the two places for Roman authorities to let him go.

Philemon 25

A Parting Prayer for All

Greetings Paul passes on from five co-laborers in Rome to Philemon (23–24) lead on to his pleading for God’s grace to impact all the believers at Colossae.

The five are all listed as well in Colossians 4:10–14, though that passage also lists Jesus Justus, who is not mentioned in Philemon. Though Paul wrote the two letters close together, Jesus Justus could have left in the short interval between. Tychicus and Onesimus, of course, are actually travel companions on the trip to Colossae as Colossians 4:7–9 shows. And they will deliver the mail, the epistle to the Colossians as well as the more personal letter to Philemon.

Paul’s wish prayer for Christ’s grace to be bestowed is not just to Philemon but to “you” in the plural. This agrees with the plural “to you” in verse 3. That he wishes the grace to be “with your spirit” is the same as in concluding certain other letters (Gal. 6:18; Phil. 4:23). Some epistles end with a wish prayer simply for God to cause His grace to be “with you” (Col. 4:18), a wording that appears to mean the same. The spirit as a part of each believer represents the believer’s whole life. In the spirit of each, God’s Spirit, also, can work to impart vital assists for living the Christian life.

This grace is said to be that “of the Lord Jesus Christ” as in 2 Corinthians 13:14a, although the 2 Corinthians wish prayer even mentions blessing from all three members of the Godhead. Galatians, Philippians, 1 and 2 Thessalonians all close with a prayer wish that gives all three designations for Christ, “Lord Jesus Christ.” To intercede for grace from Christ is to seek His supply of power and sufficiency that infuses and enables believers for all aspects of godliness. Singling out Christ, at the same time, does not mean that Paul makes no place for the need of grace from the Father and the Spirit.

In the variety of words Paul uses in prayers, he can pray in 2 Timothy 4:22 for the Lord Jesus Christ to be with the spirit of all believers in an area, and also pray for grace to be with them. He also can fuse the two into one prayer wish as in Philemon 25, for the grace is that of Christ.

It is interesting that in the last of Paul’s letters in the New Testament (Titus 3:15), his final quest in prayer is for grace on others. He was a man who made much of grace. God had given His grace to him (1 Cor. 3:10); he had labored by this grace (15:10). He was made a minister according to the gift of the grace of God, given by the effectual working of His power (Eph. 3:7). He himself had found this grace sufficient (2 Cor. 12:9), and believed that God was able to make all grace abound to other believers (9:8). He knew as God had transformed his own life that His grace was “exceedIng abundant with faith and love in Christ Jesus” (1 Tim. 1:14). Christ kept on in grace, pouring power into him (Phil. 4:13), and he prayed for spiritual brothers and sisters also to have this supply that tones, shapes, and enables.

Why would all the believers at Colossae, those of verse 2, need grace? Such help from God would temper Philemon, and others, have the loving receptivity to Onesimus,. For they might otherwise reject the slave, thinking only of his past failure. Onesimus’s gaining the sweet favor of Philemon must be accompanied by Christian cordiality from Philemon’s family members and those of the church in verse 2.

Prayer principles are meaningful in the prayer that God will furnish grace. First, believers are sufficient only by God’s help to meet the standards of Christian attitude and conduct. Second, the same resource is the supply for all believers, though each has his own individual spiritual gift, role, and path to pursue in serving other believers (cf. Eph. 4:12–16). Third, Christ keeps imparting strength into Paul for his life and service (Phil. 4:13; cf. 2:13), and each believer likewise needs his grace to enable every spiritual step. Fourth, Paul models expecting great things from fellow believers, and praying to gain them God’s transport to fulfill great things.

Prayer in Hebrews

Ten passages on prayer fit with Christ’s preeminence and believers’ practice that should flow from the salvation He has given. Four references, nearly half the texts on prayer, emphasize Christ’s own praying (2:11–13; 5:7–10; 7:24–25; 10:5–10). The instances of prayer all occur in in six of the chapters, and chapters that do not mention prayer are 1, 3, 6, 8–9, 11–12. Great focus is placed on the provision through Christ that cleanses people of sin and clears prayer to be effective.

Introduction

The Author and Date

Identifying the writer is the greatest single difficulty related to the book. Scholars have suggested such authors as Paul, Apollos, Barnabus, Luke, Timothy, Aquila and Priscilla, Silas, Aristion, and Philip the Deacon. Though arguments can be given both for and against Paul, no conclusive evidence proves the case either way. It seems best to exercise caution, as Origen did in the third century. His opinion, summarized, is that the thoughts are Paul’s, but the style and composition are of someone who called to his mind Paul’s teachings and made short notes of what Paul said. “But who wrote the epistle, in truth God knows” (a citation by Eusebius, fourth century, in his Ecclesiastical [Church] History, 6.25.11–13). In another place, Origen assigns fourteen New Testament letters to Paul, even putting Hebrews in this list (7th Homily on Joshua, PG 12:857).

No outright statement appears in the book to claim Paul as the writer. Some seek to prove him the author by citing the desire for prayer “that I may be restored to you the sooner” (13:19), and such details. The problem is that Paul need not be the only Christian leader who would need help to get to the readers. The great points are in what the epistle says, regardless of which usable servant God used to write it.

The date may be narrowed to ca. A.D. 64–68. A time before A.D. 95 is reasonable since Clement of Rome mentioned it quite early. A date even prior to 70 is suggested in that the book views the temple and its Levitical ritual as still operating. Destruction of these came during the fierce, Roman persecution of the Jews that resulted in Jerusalem and the temple being demolished in A.D. 70. Had the temple and its services been destroyed by the time the author wrote, he could have pointed back to the event as a great blow to the old system of Judaism and an argument for Christ succeeding the ritualistic order. At the same time the writer seems to be near A.D. 70 since in 10:25 he expects an approaching, intense persecution is very eminent.

The Background

Nature of the book. Several views differ on what the writer intended the book to be. The total picture suggests that it is a theological treatise with a letter appended. The style, form and expression up to 13:17 indicate that it was a very carefully prepared and polished argument and not a work dashed off hastily. But 13:18–25, written in a thoroughly personalized manner, suggests that the writer, after finishing the treatise proper, wanted to add a few lines to give a personal touch. So he relates himself more intimately with the readers.

Recipients. The message is directed to a mixture of Jews, some of whom were genuinely Christians, also some merely professing the name but not certainly saved. The latter stood in doubt, and warning passages tell of the peril to any who are not genuine after all. Also the book has in view some who were not Christians, being in need of real salvation, and not making the necessary profession.

The writing was to Christian Jews as evidence indicates. (1) The title pros Hebraious, though not part of the original text, was used before A.D. 95 when Clement wrote. Meaning “to Hebrews,” it shows that the earliest handlers of the book felt it was intended for Jews. (2) The argument, heavily emphasizing material in the first five books of the Old Testament, points in this direction. (3) The appeal in 13:13 would have more immediate meaning to Jews. A particular local assembly of Jews who were believers in Jesus is indicated by the intensely personal designations such as “beloved ones” (6:9) and the fact that the writer hopes to visit them (13:23). This would be more natural than if the writer were addressing Jews everywhere; however, the truth of the book can apply to Jews or Gentiles who believe, wherever they are.

A big contention concerning the book rises over the question, “Is the book to true Christians, professing Christians, unsaved Jews on the brink of salvation in Christ, or a mixture of true believers and people professing to belong to Christ?” The majority of scholars have concluded that the epistle was aimed primarily at true Christians, even if some who profess this may prove to be only nominal. Ideal statements in the book refer to the genuine believers: (1) called “holy brethren” (2:10), “partakers of the heavenly calling” (3:1), “partakers of Christ” (3:14), “beloved” (6:9), “brethren” (3:12. 10:19; 13:22); (2) the writer considers them believers when he asks that they pray for him and his associates (13:18); (3) exhortations assume real Christians (3:1, 13; 4:1, 11, 14, 16, etc.). Only the genuine ones within the mixed group would be meant, and warning passages show that some may not respond positively, this will show they are not really among the genuine, and if they do not repent will face eternal judgment (especially 6:4–6; 10:26–31; 12:14–17, 25).

Jews who had professed to believe in Christ, however their status turned out, come under the outreach of this message. The genuine will become distinguished by faith that does lay hold of Christ’s grace. In 5:11–6:12, for example, the authentic do go on properly with Christ, bearing fruit and growing; those in 6:4–6 are hardened so that they will not come in real repentance. The writer expects better things of those to whom he writes, that the real ones will have “the things that accompany salvation.” Such things, or aspects of spiritual fruit that reflect genuineness, are comparable to fruitful vegetation on a plot of land. The picture is similar to Mark 4:20, where the fourth category of soils (depicting persons) hears the word of Christ and responds in faith that receives salvation as a grace gift, and being real manifests the proper fruit of it. The warning in Chapter 10 is consistent with that in Chapter 6. Genuine ones look to God in faith, and do not go back, deserting Him, but the ones who are not actually saved shrink back from the privilege of the light God has provided. Due to a lack of real salvation these will end up in perdition, that is, eternal judgment, never having been saved despite their outward associations with real Christians (10:38, 39).

That salvation is by grace, not dependent in any sense on works of merit, yet the truly saved respond in real faith to exhortations in some degree of genuineness that fits with many Scriptures. Jesus’ true sheep hear his voice and follow Him (John 10:27), and God keeps these safe without loss of salvation (28–29). As Paul perceived this, the genuine children, heirs and co-heirs suffer with Christ and will be glorified with Him (Rom. 8:16–17). God saves by grace through faith, and also created the truly saved for the purpose of good works which He foreordains that they should walk in these (Eph. 2:8–10). True grace is not only a ticket into eternal life; it is a transformer that shows that life. Grace that brings salvation teaches recipients to deny ungodliness and live a godly life (Titus 2:11f.). The real children of God, though they sin, practice in some real degree a pattern of true righteousness whereas the children of the devil are characterized by ungodliness (1 John 3:4–10).

The Theme and Outline

Before readers is the idea of enduring sufferings and maturing in the saved life through realizing the preeminence and provision God has made through Christ. All that the writer says about Christ he designs to point tested believers to Him and to the maturity He gives. The development of the high priesthood of Christ, so powerful and rich, is aimed at bringing those who respond rightly to confidence in Him, and a maturing fruitfulness in Him.

Outline:

I.   The Preeminence of the Son in His Person and Accomplishment (1:1–10:18)

A. Introductory Theme (1:1–3)

B. Christ Superior to Angels (1:4–2:18)

C. Christ Superior to Moses (3:1–6)

D. Warning about Disbelief (3:7–4:13)

E. Christ Superior to Aaron and the Priesthood (4:14–10:18)

II.  The Practice that Should Flow from This in People of Faith (10:19–13:25)

A. Two Ways People Can Respond—Faith and Unbelief (10:19–39)

B. Examples of Faith (11:1–40)

C. Entreaty to Persevere in the Way of Faith (12:1–29)

D. Further Remarks on the Way of Faith (13:1–25)

Ten passages in Hebrews that specifically mention prayer now come into review.

Hebrews 2:6–8

A Psalmist’s Adoration

Christ’s superiority to angels is the main thought of this section, and among other points the writer draws attention to God subjecting the future world to Christ, not angels (2:5). God gave man, especially as represented by Jesus, to be for a little while lower than the angels (7), and aimed later to put all things in subjection under his feet, leaving nothing not subjected to him (8; cf. Eph. 1:21–23). Jesus Christ was, only for a little while, lower than the angels, and on the basis of His death was crowned with glory and honor (9). He is even the One for whom all things exist, and the One through whom all things exist (10; cf. Rom. 11:33–36), the very author of salvation (10) and the merciful and faithful high priest in matters relating to God (17).

It is in this framework that the writer of Hebrews in verses 6–8 cites a psalmist’s prayer words to God.

The Place where He Spoke (6)

Psalm 8 is the biblical place where David penned these words that he prayed.

The Principle that He Spoke (6–8)

The curiosity about man’s role (6). Two parallel questions voice the psalmist’s curiosity about the significance of man in God’s scheme of things. “What is man,” he queries, that God (“You”) remembers him? Also, “What is the son of man” that God (“You”) is concerned about him? The heart’s perplexity is born out of God’s meditation on man and concern over him. For in the very beginning God created the heaven and the earth, and the biblical record shows that every stage of the creative process (Gen. 1) was preparing aptly to meet men’s needs. God has placed a great focus on men ever since. The prayer features the aspects of question and the affirmation of God’s truth, meditating on it and rehearsing it before the heavenly throne.

The creation for a role (7a). Still praying directly to God, the psalmist recognizes that God made man a little lower than the angels, this for a little while. His role was to live for a time, but not always, in a place lower than the station of the angels.

The crowning for the role (7b–8). Prayer affirms its own answer in part based on what God has revealed in His Word. It is a twofold answer here.

(1) God designated man to worthiness. He gave him a dignified place of glory and honor. He would reflect God’s glory and honor. This would be in relation to the sphere over which God put him.

(2) God delegated him over His works. This reflects on God’s placing of man and woman over all things He created, as in Genesis 1:28. This included the mandate to multiply humankind as time would go on, populate the earth, and subdue it under his control. He was to rule over all things created with respect to the earth, in three categories. These were the creatures of the sea, birds of the heavens, and every living thing on the earth, all parts of the creation in 1:3–25. Later, after God destroyed all but eight people and selected animals which He kept on the ark during the great flood, He gave the same basic mandate again to the human survivors in Genesis 9:1–2. The One who prays to God in Psalm 8, cited in Hebrews 2, affirms that God “has appointed him over the works of Your hands, You have put all things in subjection under his feet.” However, when the writer of Hebrews reflects, he realizes that “now we do not yet see all things subjected to Him.” Not all has been fully carried out so far, as God intends will be fully the case some day. Christ the perfect man who suffers death for others is crowned with glory and honor. He has yet to bring all things ultimately into subjection to God. Passages of the Old Testament anticipate this (Dan. 2:35; 7:25; Hosea 2:14ff.), as do New Testament forecasts (Phil. 2:10–11; Rev. 5; judgments of Chaps. 6–11, 16–18; 19:14ff.). Christ will even be King of kings and Lord of lords (19:16), over all kings even in the New Jerusalem (21:24–26). That will be an estate in which God has made all things new and His will is done in absolute perfection.

The Hebrews author’s reflections have carried beyond what his prayer words say, but in a consistency true in the overall picture. His expectation is that ultimately Christ is the One for whom all things are created, things for Him to head up (Phil. 2:10–11), and the One through whom all things work out to achieve God’s will (Heb. 2:10). He is the author of salvation and brings many sons (this involves daughters, too) to glory, ultimately the eternal glory (cf. Rom. 8:18–25; 2 Cor. 4:17–18; 1 Thess. 2:12; 1 Pet. 5:10).

Principles of prayer offer rewards here. First, one scriptural way to pray is to let saturation with God’s word usher the mind and words into sync with the very thoughts of past, true prayers. As Psalm 8 is in part rich in the writer’s meditation, many other psalms as well give utterances to God that are suitable to engage the tongue and pen in prayer. Second, prayer can dwell on what God’s word says He has done with regard to man, and how Christ escorts His principles on to greater realization. Third, prayer spoken to God can be mingled with what is true to God’s Word about Christ’s death, glory and honor, and the salvation He provides.

Hebrews 2:11–13

Christ Honoring Believers as Brethren

Jesus Christ who sets believers apart and they as people set apart are all related to one God the Father (v. 11). So, Jesus is not ashamed to call believers His “brothers” (cf. Matt. 12:46–50). By this the writer to the Hebrews introduces another part of a psalm that is prayer, this time expressed in praise (Ps. 22:22), and two Isaiah verses that are not prayer but statements of trust and a godly person’s bond with other believers (8:17, 18). It is a help to see the prayer part about Christ and His spiritual brothers along with parts of the context that are not prayer.

His Sanctification of Them (11)

Jesus sets believers into a special distinction in salvation.

The togetherness He achieved. He set apart all believers for a unique purpose in relation to God the Father.

The togetherness He announced. He was not ashamed to call them brothers He claims as His own. He said in Matthew 12:46ff. that His spiritual kinfolk would be those who put their faith in Him. Believers can call one another “brothers.” Often this classification embraces both males and females. The family status is common in New Testament books by the good precedent that Christ “the author of salvation” (Heb. 2:10) claims their close relationship to Him.

His Declaration of God

Now the writer to the Hebrews presents what Jesus says of this, and it involves not only His claim that they are “My brethren” but that “I will proclaim Thy name” to them. He speaks of God to them, and gives them the benefit of that great name and their relation to God. Psalm 22:22 is the portion that expresses what Jesus is doing to relate God to His brothers. He not only proclaims God’s name to them, with all the richness that His name (reputation) can denote, He exemplifies singing God’s praise, giving His adoration of God in prayer, in the midst of the assembly of believers.

Leaving the reference to the Old Testament that is prayer, the writer quotes from Isaiah 8:17, 18. One statement emphasizes that “I will put My trust in Him,” referring the thought of Isaiah to what Jesus can also repeat in principle. He Himself is one who shows pure trust in God, as He challenged others to “Have faith in God” (Mark 11:22). He committed Himself to speak God’s message and live out His will in all things. And he put the capstone on a life of trust when He committed His spirit to the Father (Luke 23:46). The other Isaiah statement adds that trust in God is not only true of Jesus. It is for “I [myself ] and the children whom God has given Me.” In the Hebrews context, such trust is in those who take the salvation Jesus authors (10), whom He sets apart (11), those He delivers (15), the spiritual descendants of Abraham (16) who respond by faith as Abraham did to God, partakers of a heavenly calling (3:1), and the like.

Which prayer principles stem from such a passage? First, Jesus is represented as making the proclaiming of God’s name to believers a part of prayer. He did this kind of thing in His great prayer of John 17, for example. Second, Jesus’ endorsing of singing God’s praise in prayer in the company of believers shows that we, who follow His example, can do the same. The Psalmists often did this. Paul frequently does it in doxologies of his letters intended for reading in the midst of believers (Rom. 9:5; 11:33–36; 16:27, etc.). Third, in light of this it can honor God to pray publicly in addition to praying in private, keeping in mind the purity God accepts and not praying to seek men’s plaudits (cf. Matt. 6:1–14).

Hebrews 4:14–16

Coming by Our Great High Priest

Here is a passage assuring believers of free access to appear before God. It is consistent with Paul’s words about access to God in Christ by the Spirit (Eph. 2:18; 3:12). And it shows striking similarities to the access the writer to the Hebrews describes in 10:19–22: both passages claim that believers can (1) have boldness, (2) gain entrance before God, (3) do this by Christ’s great high priestly ministry, and (4) receive cleansing by His mercy.

As a part of a great section on Christ’s superiority, dangers of unbelief (3:7–4:13) are followed by this truth that, having a great high priest, believers can be steadfast and confident before God. Jesus, the Son of God, offers encouragement.

The Certainty He is to Us (14)

The spotlight already has been on God’s Son (1:2–4, 5, 6, 8). He is better than the angels and has inherited a more excellent name (1:4). He, being faithful over His house, that is, believers, is also superior to Moses who was faithful (3:1–6). He is a merciful and faithful high priest in things pertaining to God, to make an offering that satisfies God for the people’s sins (2:17) and for those who are participants in a heavenly calling He is “the Apostle and High Priest” related to our confession (3:1). So, the words in 4:14, “Since then we have a great high priest,” point back to these preparatory truths about His priestly relation to believers.

Certainty that He is to those having Him as their priest is the keynote. Rather than faltering and falling through unbelief (3:12; 4:2, etc.) as some might do, believers can hold fast to their profession of being His (3:14; 4:11). The certainty of having such a resource points to a victorious outlook. In this the exhortation is apropos, “Let us hold fast our confession,” a call to steadfast perseverance, an often repeated appeal (6:11–12; 10:23) and a matter of confidence for the genuine (10:39). In Hebrews 4, verses 15–16 will explain more reason than just verse 14 to be optimistic.

The immediate context offers two emphases that can help if those who receive this epistle take them to heart. One comes before verse 14 and one in the verse itself. Before, God’s perception by His Word and in His own awareness assures that He sees men’s thoughts and intentions (cf. Ps. 139:1–4; 1 Cor. 4:5) and knows what they stand for. So there can be no evasion of His accurate judgment. The better way is to face Him properly, not sliding away but being steadfast. Second, in verse 14 the writer concentrates on Jesus’ passage through the heavens. The passage was His experience as a forerunner, opening the way for believers within the most holy place beyond the heavenly veil (6:19–20). It placed Him where He perpetually abides as a priest (7:3, 24), exalted (7:26) having indestructible life (7:16). It put Him in His role of interceding perpetually so as to save eternally (7:25; cf. Luke 22:31–32). It resulted in His ministering the benefit of His one sacrifice that needs never to be repeated and is sufficient for all eternity (7:27; 9:26; 10:12, 14). Because of His passage He sits at God’s right hand, and ministers in the heavenly tabernacle (8:1; 10:12), by a better covenant (8:6), and on the basis of His own blood and not that of animals (9:12).

And the passage situated Him to give believers the privileges of Hebrews 10:22–24. They can draw near bolstered by full assurance of cleansing (22), persevere in confessing their hope based on God’s faithfulness (23), and stimulate one another to love and good works (24; cf. Prov. 27:17).

The believer’s certainty in Hebrews 4:14 rests on who Christ is in all three designations for Him in the verse. He is the great high priest of 2:17 and 3:1. He is Jesus the deliveror who tasted death for every man, the one crowned with glory and honor, and the more ultimate son of man who fulfills the principle of Psalm 8. And third, He is the Son of God celebrated in Chapters 1 and 3:6, who will be mentioned again as a son learning obedience by things He suffered (5:8).

Not only do verses 14–16 speak of the certainty Christ is to believers. They emphasize a second reality.

The Consolation He is to Us (15)

This verse gives an explanation why the saved (cf. 2:10) can feel consolation to “hold fast our confession” in the preceding words. The word “for” (Gr. gar) introduces a reason to be encouraged in having such a priest where He has passed through the heavens.

What the priest is not. This high priest is not one who is aloof, unable to sympathize with human weaknesses. High priests in the ancient Israelite pattern, if true-hearted, were able to deal gently and warmly with the ignorant and misguided, prompted by the sense of their own failings (5:2). The reason the writer sees need to point out this great high priest’s sympathy is not because Old Testament priests were (at least in right cases) without this, but because of His being in the heavens, and being the very Son of God, might cause some to suppose that He must lack full identity with other humans.

The word for “weaknesses” (Gr. astheneia) is frequent in the New Testament for frailty in various expressions—bodily weakness even in illness, wearisome fatigue, emotional weakness, spiritual weakness as sinners, and so forth. The next verse makes clear that in Jesus’ case, no sin attached to His own human difficulties.

What He is to Us. The great high priest is sensitive. He is one who “has been tried/tempted.” The term peirazo is used in the New Testament both for being tested by trials in an outward sense (James 1:2–12) and also facing the temptation that is the inward lure to react against God’s will in those circumstances (James 1:13–15). Jesus, in His true humanity on earth, faced this in both its senses. What he suffered, Hebrews 4:15 goes on to say, was “according to all things like” our own experiences. Yet, the verse adds, in His case this was “without sin.” He had no sin, and never committed any sinful thought, or word or act. He Himself could challenge those who heard and watched him, knowing that they could not validly convict Him of any sin (John 8:46). And Peter writes of His freedom from all sin even at times when He might have had the most intense provocation (1 Pet. 2:22–23).

The point in stressing temptations is to show that Jesus faced the kinds of testing that those who follow Him face, so that He is able fully to sympathize with and feel for their needs (cf. 1 Pet. 5:7). He is approachable, sensitive, caring, tender to be inwardly moved. If an Old Testament priest could deal gently with the needy (5:2), how much more could “the great high priest.” That ought to kindle confidence of a kindly reception in the hearts of those who come to Jesus. And with this consolation to come is also a confidence that Jesus is Himself free of sin, one who qualifies to deal most perfectly with sin. For he has faced His ordeals in unblemished, sinless victory.

Such a great high priest not only gives us certainty and consolation. He provides a third asset.

The Challenge He is to Us (16)

Here now is an invitation, a challenge. It is based on the certainty of what Jesus is and the exalted state in which He abides and on the consolation that Jesus is able to empathize. Momentum has mounted from verse 14, through verse 15, into this verse. Two related parts are the message of verse 16.

Boldness that approaches Him. “Let us come therefore with boldness . . .” based on the encouragements just given. The “us” refers to all believers, the ones who confess Jesus in verse 14. “Therefore” builds on the logic of the two verses before it. The word “come” is in the present tense, denoting to keep coming at any time, for the privilege goes on and on (cf. Phil. 4:6). The coming can be exercised in any need for mercy or any request for grace to cope with a need as the verse later defines. The verb is a compound, proserchomai, made up of pros, “toward, face to face with,” and a word meaning “to come.” The full impact is “to come face to face with,” or “to draw near” or “into intimate closeness.”

Boldness in prayer features parresias, a word having varied and rich examples in the New Testament. It refers to being outspoken, openly frank, plain. Confidence or boldness adhere to the word. A person is freed to open up and say what he really wants to say. The word often appears for speaking in confident candidness, as when Peter and John openly and clearly witnessed (Acts 4:13) and early Christians in general spoke in clear-cut witness (4:29). Paul asked the Ephesian believers to pray for him that God might spring him into an open, uninhibited speaking of the truth (Eph. 6:19), and he had spoken this way in Acts 28:31. In prayer to God, as in Hebrews 4:16, the term has the sense of speaking with confidence, praying with facility (1 John 3:21–22). Christians’ access can be a confident, forthright entry before God as in Ephesians 3:12 (cf. 2:18). John uses the word for the confidence he wants believers to have when they face Christ at His appearing (1 John 2:28). In Hebrews 10:19 such boldness to experience intimacy with God is made possible by the blood of Jesus’ sacrifice (cf. 1 John 1:7, 9).

Coming in this boldness is the opposite of approaching God smitten with a cringing timidity, an inward shrinking, a sinking feeling. How often people even in the ranks of Christian groups are darkened by a paralysis of cowering rather than confidence in the matter of prayer. Their mood labors in a bog of “Oh, I’m no good” to deserve anything from God, rather than admitting this but having courage that counts on who Christ is and the effectiveness of what He has done. As a high priest in 2:17 He is “merciful” to pardon for all things that leave us undeserving, and “faithful” in all His provision and care to meet our needs. This is “in things pertaining to God,” all things that ever could be issues in man’s relating to God, or God’s attitude to men. And the concentration in 2:17 is on Christ’s mercy-dealing, faithful work in matters required “to make an offering that satisfies (God) for the sins of the people.” This is similar to 1 John 1:9 encouraging believers about God being faithful (to make provision for) and just (to act based on perfect justice that He has Himself fully met in Christ’s death) to forgive those who confess their sins and cleanse them from all unrighteousness.

Boldness in verse 16 is in the light of what those praying draw near to. It is “the throne of grace.” God’s throne is in the heavens and rules over all; it is a throne of authority (Ps. 103:20). It also is a throne that will dispense judgment, even condemnation to those who have not received His grace (Rev. 20:11–15). And here it is “the throne of grace” for those who submit to be objects of His unmerited favor and quality of life. Sinners come to Him initially to receive salvation from the penalty of sin, and from there on find His presence (for He is on that throne!) a lifeline for sufficiency to live by supplies for godliness. Grace from His throne, His presence, enables them to experience salvation also from the power of sin, and some day will deliver them from the very presence of sin into the fullest experience of victory in Him.

The challenge for boldness in approaching God is joined by the challenge in a second sense.

Benefits that avail in Him. These are in view in the words “in order that we may receive,” which remind the saved that God is the giver and they are the receivers (cf. Matt. 7:7–11). First they received Christ (John 1:12) and His gift (Rom. 5:17), and ever after they can receive benefits to meet every situation. Two areas of supply through prayer sum up bounties they can have through the ministry of the great and sympathetic high priest.

(1) Receiving mercy. This apparently involves any prayer urgencies for God’s help despite our meriting rejection, dismissal, and harsh dealing. God compassionately protects us from the things we deserve.

(2) Finding grace. The word “and” (Gr. kai) connects the two areas of God’s answers to prayer. In the words “we might find grace” is the thought of the many exciting discoveries God has in store for us. This very Jesus who is the great high priest ministering in regard to prayer had said “ask and you shall receive, seek and you shall find, knock and it shall be opened to you” (Matt. 7:7). The answer to prayer is an instance of finding, as when a person discovers a bonanza of gold.

Grace that believers can “find” through prayer spans the myriad possibilities across the spectrum of life. Why take this broad view? One reason is that grace in many New Testament passages is unmerited favor, which as sinners we need for new daily situations where our sin needs God’s relieving touch. A second reason is that grace in many other passages refers to God’s unmerited favor in giving supplies of power, sufficiency, a tone, tuning, tastefulness, a temper, a turn of heart, and the transforming quality of life (Acts 4:33; 2 Cor. 9:8; 12:9; Titus 2:13). Even one’s manner of speaking as a witness honoring God can be “with grace, seasoned as it were with salt” (Col. 4:6).

A third reason is that this very verse, Hebrews 4:16, specifies as believers “find” this “grace” that it is relevant “to help in time of need.” It seems, then, to have in view a broad span of possible situations where God’s richness for living can be His supply through prayer. The last four words in the English, “in time of need,” represent the last three in the Greek, eis [in relation to] eukairon boetheian. The word eukairon means “well-timed,” as in referring to Herod’s fitting or opportune day to give a feast (Mark 6:21). In 2 Maccabees 14:29, a leader watches his time to accomplish a political move. Psalm 104:27 (LXX 103:27) uses the word for God giving animals He created their food “in due season.” The word boetheia speaks of “help,” sometimes from God. Psalm 20:2 (LXX 19:2) has it refer to God sending help in a context about His answering prayer, defending, strengthening, and granting according to a petition expressing the heart’s desire (vv. 1–5). An example comes again in Psalm 35:2 (LXX 34:2) as the psalmist asks for God’s help against persecutors. And in Acts 27:17 the same word is even apt to refer to “helps” on a ship, its cables or supports. In Hebrews 4:16, the phrase’s idea is finding grace “in relation to timely help,” or “help in the nick of time,” or “help that fits the occasion.” God gives His apt answer to the need. He is relevantly right to the mark.

The great high priest’s ministry in answering prayer suggests several principles. First, as the ancient Israelite high priest ministered at the altar of incense in prayer for his people, Christ works in sensitive care for what believers pray about. That ought to encourage hearts to pray relying on Him, and not to faint or be eaten up by worry, or give up our confession (cf. Luke 18:1; Phil. 4:6). Second, our helper is called “Jesus” here, where He is our deliverer in various situations as the name means (cf. Matt. 1:21). How often we should fly quickly to Jesus, and pray in His name (John 14–16). Third, our priest’s own experiences with trials and His ability to empathize can console us as we pray. Fourth, we need not be dispirited about praying but can draw near with forthright expectancy of getting grace at the throne of grace. In Peter’s words, the Lord’s people can be “casting all your anxiety on Him, because He cares for you” (1 Pet. 5:7). Fifth, if the Savior helps in timely ways, all whose need is not partial but total should always come for His help. Jesus who was to be our great high priest Himself taught that men “ought always to pray and not faint” (Luke 18:1).

Hebrews 5:7–10

Christ’s Prayers and Perfecting

This is one of the four Hebrews passages that speak of Jesus’ own prayers. In all of them He is a good model for how His people can pray. The example is part of a series of arguments about the superiority of His priesthood to that of Aaron, beginning in 4:14. It fits into the reasoning of Christ being the believers’ great high priest (4:14–16) and His priesthood after the order of Melchizedek that is introduced after a focus on the Aaronic high priests. As God gave Old Testament priests this honored role, He gave the greater role to His Son (5:4–6). This is where His prayers come into the discussion.

His Prayers (7)

Jesus is a good example in His own prayers to help His people when they pray. As in His case, they too pray in the days of their flesh, often pray intensely, and look to God. They also gain His audience, are sons who learn obedience from things they suffer, in which they pray, and are in the process of God’s plan to make them perfect. The analogies cease there. From that point the focus is on Jesus becoming the source of eternal salvation, whereas they are the ones needing salvation and depending on the source (cf. 2:10). Still, they can learn much about respect for Him, and much in which to follow His model as they look at His prayer life. Several things are clear about His prayers.

The days of them. They were “in the days of His flesh.” In view are the days of His earthly career in the flesh, without denying that He still is flesh after His resurrection (Luke 24:39, “flesh and bones”), true humanity, the God-man forever. As a man on earth, He prayed as humans need to do (“To Thee all flesh shall come”). He showed in prayer and in other ways that a human can live sufficiently as he depends on God (cf. Matt. 4:1–11).

The depth of them. This depth is brought out by emphasizing that He offered up both prayers and supplications with loud crying and tears. The two words for talking with God are deeseis and iketerias. The first word means “requests, appeals” as in 1 Timothy 2:1, the second appears only here in the New Testament, meaning “supplications.” One example of its nature is in the Jewish writing 2 Maccabees 9:18. It refers to the Syrian king Antiochus Epiphanes who, after brutal atrocities against Jews, was smitten with a grievous disease and wrote them a letter of supplication. The nature of this was his appeal, a plea for kind regard to him and his son and successor. It is difficult, then, to know the difference between the words for prayer. But the depth of their fervency is evident in the loud crying and tears.

These prayers Jesus “offered up,” literally “carried toward” or bore them “face to face with God.” This is expressed in the word prosphero, also used in 5:1, 3 for a high priest presenting offerings. The point is not that the prayers were sacrificial, but they were presented up to God as really as the offerings that the same word describes. Jesus’ prayer itself could be devoted to God as the sweet incense and as the morning sacrifice are (Ps. 141:2).

The depth of the Savior’s prayers is clear in the “loud crying and tears.” Jesus was intense, appealing in aroused words and with tears as He was greatly moved. The description sums up his communion with the Father in the ordeal of Gethsemane as the suffering of the cross was eminent. One gospel passage says that Jesus was “troubled and deeply distressed,” and adds “My soul is exceedingly sorrowful even to death” (Matt. 26:33, 34). This was in the prayer vigils in the Garden when He asked that, if possible, the cup of suffering might be taken away, but submitted with “not my will but thine be done” (vv. 27–45).

Earlier in Scripture than the pain of Gethsemane, and consistently with it, Psalm 22 is a foregleam of the Messiah’s suffering on the cross. Jesus cried the words of Psalm 22:1, “My God, My God, why have you forsaken Me?,” in Matthew 27:46. He cried in prayer (2, 24) as the psalm describes an agony that is reason for crying and tears. Later, in verse 24, the observation that when the sufferer “cried to Him for help, He [God] heard,” an expression very close to Hebrews 5:7, “He was heard because of His piety.”

Jesus prayed to the One who was able to save Him out of death, but was committed to the Father’s will. God did prove able to save Him out of death, even in resurrection out from among the dead as it turned out.

The days of the prayers and the depth of them are joined by the Father’s discernment of the true nature they reflect.

God’s discernment of them. Jesus was heard, and the reason the Father discerned for hearing Him was “because of the respectful awe.” The Greek word apo can mean various things, among them “because of” (Luke 19:3; Acts 11:19). God hearing features the word eisakouo, “to listen to,” used of God hearing a person who prays (Ps. 34:17 [LXX 33:18]; Matt. 6:7) and of His hearing the prayer (Luke 1:13; Acts 10:31). What God hears in this case that pleases Him is the “respectful awe,” or godly “fear” of Him. The term has the apparent sense in Proverbs 28:14 (LXX) of a spirit sensitive to and compliant with God. There in the paralellism it is in contrast to the hard, unreceptive heart that is ready to gravitate to sin. In Hebrews 12:28 the same word means the godly fear in which believers, in gratitude, offer their service to God. The verbal form of the word occurs for Noah’s reverent construction of the ark as God directed (11:7). The adjective form is used to denote devout worshippers (Luke 2:25; Acts 2:5; 8:2; 22:12) In the case of Jesus in 5:7, the idea is a respectful submission to God to honor His will. The prayer attitude in Gethsemane reflects the spirit, “Thy will be done.”

Scripture often relates effective prayer to matters of godliness, e. g. faith (James 1:6–7), abiding in Christ and honoring His Word (John 15:7; 1 John 5:14–15), purity (2 Tim. 2:22), and righteous living (1 Pet. 3:12). Jesus was a model in these.

So far in Hebrews 5:7 the emphasis has been on the prayers of Jesus. Now in verse 8 the accent is on His perfecting. This is closely connected with and to a large degree includes the prayers.

His Perfecting (8–10)

Prayers submitting to the Father’s will in verse 7 played a vital role in molding Jesus’ human life to spiritual perfection. The prayers were, as in the Gethsemane spectacle, a force amid sufferings even to His death, and in this faithfulness He learned greater obedience as a man. The writer makes the special point that this was the path He took, the opportunity the Father entrusted, “although He was a Son.” His high privilege as the very Son whom Chapters 1–2 describe did not exempt Him from things that would test His obedience, but rather entailed these. This perfection being true for the author of salvation, it can more easily be seen as relevant for the sons He saves and brings to glory (2:10). It also makes sense that as this author, and God’s unique Son, He Himself should be spiritually perfected. As 2:17–18 already said, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in matters relating to God. For as a true man in their place He could present the offering that satisfies God for their sins. And having been Himself tempted in His own sufferings, He is able to come to the assistance of those who are tempted.

So, in His learning obedience along practical lines, and in the perfecting this involved, three things were true. First, His status as a Son involved this process. Second, suffering was in God’s plan for Him, a truth often before readers of this epistle (7:27; 10:19–20, etc.). Third, success was the result He gained (vv. 9–10). His path that led to His perfecting meant that He was fully qualified to do what God’s will prepared Him to fulfill. The success He gained was the perfection, the spiritual qualification. The privilege that this success gave to Him was that of being the “source” of salvation, which is another way of saying that He is the “author” of it in 2:10. He is “the way, the truth, and the life” of John 14:6, and the only name in which recipients can be saved (Acts 4:12). In His perfection and His privilege, He also has God’s designation to be a high priest (Heb. 5:10; 2:17), even “the great high priest” greater than any high priests, as in 4:14.

The perfection outfits Jesus to give salvation and carry out all the privileges and ministrations of the priesthood “after the order of Melchizedek.” This is the first reference in Hebrews to this order, or kind of priesthood. Its background is in the historical man, king/priest named Melchizedek (Gen. 14), who ministered to Abraham. He was apparently in certain ways God’s typical pattern, in a prophetical foreview, of what God’s great high priest would be to perfection. God led the writer of Psalm 110:1 to anticipate this ultimate priest corresponding to this order of having an unbroken ministry, not a merely temporary one as was the case with each of the Aaronic priests.

The writer has much to say about Christ’s priesthood, but postpones detail of this until 6:20 and Chapter 7, seeing a need first to emphasize the need the epistle’s recipients have to respond in reality (5:11–6:19). They can do this by making true progress in matters of the faith (6:1), showing “the things that accompany salvation,” fruits of its genuineness (6:9).

Principles for prayer seize the attention from Christ’s example in Hebrews 5:7–10. One is to utilize the days in the flesh (the present life) to live faithfully, as in prayers. Another is to “offer up” prayers as a holy service presented before God as Jesus did. Third, prayer can be “requests,” which we ought to choose wisely along lines of seeking the Father’s will. Fourth, as communing with God can be in supplications pressing urgent burdens, our doing His will should bear down on this.

Fifth, it can be proper in trials to pray with strong emotion, even weeping, baring the soul, and exercising the heart over issues of His will. Sixth, always keep in mind that God is the One who is able to deliver even from death; He also can find the best way. Seventh, prayer along right lines is meant for God to hear, so make sure it is indeed along right lines (1 Pet. 3:12). God will hear His people, too, because they pray in godly fear with submission. Ninth, God’s “sons” have a great position, yet prayer should be with servant spirits in His school of obedience. Tenth, as our high priest prayed grappling with sufferings, prayer and sufferings mingle for us, as for the psalmists. Eleventh, we can be encouraged in prayers by the solace our high priest can give as He is touched with our feelings in sufferings (2:17–18; 5:8; cf. 1 Pet. 5:7). Twelfth, prayer is not just a channel for receiving what we might like, but for growing closer to God and what He likes. Finally, as prayers of Jesus led to Christ’s advance to greater ministry, our prayers too can be a means of more fruit (cf. John 15:7).

Hebrews 7:25

Christ Keeps it up in Prayer

As Jesus’ priesthood was in view in 2:17 and 5:10 and the thought returned to it in 6:20, Chapter 7 develops it in detail. The prayer ministry His priesthood gives Him is one He carries out perpetually in 7:25.

Before looking at prayer in this priesthood, it is helpful to consider the overall picture of features in His priestly ministry. Many facets that are part of it become clear in Hebrews, and now follow.

(1) Jesus’ humanity and experience in His earthly ministry help Him be merciful and faithful as the greatest of all high priests. For example He can minister benefits of His offering that has satisfied God for the people’s sin (2:17). Also, having been tempted as His people are (4:15), He is able all the more to empathize and to come to their aid when they meet temptation (2:18).

(2) He passed through the heavens and is in an exalted position to render us the most help (4:14).

(3) While other high priests among men offer what benefits those they serve (5:1), Jesus has the best offering of all to meet our needs.

(4) Previous high priests could, if faithful, deal gently with the ignorant and misguided since they too experienced human weakness (5:2). Jesus can do this better than any.

(5) As other high priests of the biblical faith were by God’s appointment, so is Jesus (5:6, 10).

(6) Jesus, great as He was and is, learned obedience in suffering, and we who look up to His greatness can learn as well (5:8).

(7) Jesus as a forerunner into the most holy place of heaven provides a way for us to go beyond the veil, having intimacy and not separation from God (6:19–20).

(8) Jesus continues perpetually as a high priest (7:3, 24), able to minister eternally by the power of an indestructible life (7:16). Our blessing absolutely for eternity is guaranteed.

(9) Jesus is in many ways superior in priesthood to all the priests in the line of Aaron (7:11).

(10) Jesus is a high priest by God’s own pledge to honor His priesthood forever (7:21).

(11) Jesus intercedes in prayer for believers unceasingly and is able to keep us saved eternally (7:25).

(12) Jesus is holy, innocent, undefiled, and separate from sinners beyond the Aaronic priests (7:26).

(13) Jesus is exalted as a high priest above the heavens (7:26).

(14) Jesus has made one sacrifice for sins that needs never to be repeated and is sufficient for all eternity (7:27; 9:26; 10:12, 14). The Aaronic priests had to keep on offering sacrificies, and when priests died others kept up the ministry. Jesus is not weak as they were, but perfect forever, and can never fail (7:28).

(15) Jesus as high priest sits at the Father’s right hand in the heavenly tabernacle (8:1; 10:12).

(16) Jesus ministers in coordination with a better covenant, the new covenant (8:6), on the basis of His own blood and not as Aaronic priests with the blood of animals (9:12).

(17) Jesus will come to earth a second time to give salvation in its ultimate sense (9:28).

(18) Jesus gives us, His people, the privilege to draw near in full assurance of cleansing (10:22). He makes us persevere in confessing our hope based on God’s faithfulness (10:23) and stimulating one another to love and good works (10:24; cf. Prov. 27:17).

Our present passage, 7:25, is a part of this grand overall, composite reality. Now it is pertinent to explore it in particular. Christ’s ministry benefits His people in three ways here.

A Priesthood That Is Unchanging

His priestly ministry contrasts with that of former priests. They were many through the centuries, death always claiming them and new ones replenishing the priestly order. Christ is one, continuing in His priestly function eternally, never needing a successor.

Salvation That Is to the Uttermost

Living eternally, Christ is sufficient to save eternally those who draw near to God through His efficacy. Other Scriptures speak of those receiving Christ as receiving eternal life (John 3:16, 36; 5:24; Rom. 6:23). This is in contrast to eternal punishment (Matt. 25:46). In Hebrews itself, Christ is the author of salvation (2:10), the very source of it (5:9). The book refers to his provision as “eternal salvation” (5:9), “eternal redemption” (9:12), and “eternal inheritance” (9:15). This is assured by “the blood of the eternal covenant” (13:20), the new covenant of Chapters 8, 9, 10, and 12.

Other parts of Scripture guarantee that salvation is eternal for various reasons. It is good on Christ’s promise that the one who comes to Him He will never under any set of circumstances (double negative in the Greek) cast out (John 6:37). It is safe by the power the Father and the Son have to hold believers so that no one can take them out of their hand (John 10:28–39). It is also pledged by the Spirit as the guarantee to keep them until the ultimate day of redemption (Eph. 1:13–14; 4:30). It is the basis of God’s gift, eternal life, and not having life for a while and then losing it (Rom. 6:23). It is insured by great affirmations in Romans 8:28–39 against the many things that one might conceive could possibly wrench a child of God away from His love. These are but a few of the indications that salvation is forever.

In Hebrews, some mingled in the Christian group who profess salvation but are not be genuinely saved, can fall away (6:4–6; 10:26–39). The writer wants to see, in those who claim the relationship, “things that accompany salvation,” marks or fruits of reality (6:9), and the genuine are not as those who shrink back to go to perdition, eternal punishment (10:38). They rather are of those who “believe to the saving of the soul,” believe in the true sense in which they have the salvation that is eternal.

Joining the guarantees of salvation above, the last part of 7:25 offers a reason why Christ is able to save forever. He fulfills this benefit.

Intercession That Is Unbroken

He is able to save without His people losing this “since He always lives to make intercession on behalf of them.” As a high priest serving always and without a break, He can keep them secure. His ability to save is said to be “complete, absolute” or “perfect” (Gr. panteles). The word appears only one other time in the New Testament, in Luke 13:11, where it refers to a diseased woman who was not able to straighten up her body “at all” or “absolutely.” Several things fill out the picture of Christ’s ability to save in the absolute sense.

He is always living. In this Christ in His priesthood is in sharp contrast to priests of the Aaronic order who could not keep up their ministry for others due to their own death (v. 23).

He has infinite qualification (v. 26). Above all others, Christ is five things that this verse claims. He is holy, set apart to God as utterly acceptable; innocent, having no sin or fault that could diminish His ability to save; undefiled, never touched by any failure that could discount Him; separated from sinners, being in a class all by Himself among men; and exalted above the heavens, placed in His priestly ministry by the Father and having the highest position with its authority to carry out His will and the Father’s.

His sacrifice suffices without interruption. Aaronic priests needed to continue offering sacrifices daily, both for their own sins and for the sins of those who came to them for representation. But in contrast, Christ offered Himself once, and the efficacy stands forever. It is this efficacy that assures the adequacy of a sinner’s salvation, and not factors within himself by which he accumulates merit or maintains it. The latter could never have efficacy, for as Paul has written if a person depends on his works he only plunges himself into greater debt that he is unable to pay (Rom. 4:1–4).

He is a Son, perfect forever. Again, Aaronic priests were weak and died, but Christ by the oath expressing the Father’s will (Ps. 2:6–8) is a Son who was made perfect eternally. He has the perfection of unique Sonship according to the highest authority, God’s mandate, and the perfection in God confirming His suffering unto death as sufficient for all who would come to Him (5:9). The perfection holds steadfast, not susceptible to being undone or discontinued (7:28).

All of these converge in Christ being sufficient to make intercession and keep true believers saved.

He intercedes for the saved. He always lives to do this, and carries it out. The word entugchano for intercession also occurs in Romans 8:27, 34. The Spirit prays interceding for believers in verse 27 to give them help beyond their own prayer, and the Son intercedes for them in verse 34. Both passages are part of a chapter giving blessings that encourage believers. They can take heart by having God’s power by the Spirit (1–11), the privilege of a relationship with God (12–17), the prospect of having full adoption as sons ultimately (18–25), the prayer of the Holy Spirit to help in their weakness until then (26–27), and God’s preservation safely in salvation against all conceivable threats (28–39). Verse 34 in particular urges believers’ security on the strength of Christ’s death for them, His resurrection, His being seated at the Father’s right hand in a place of honor and authority, and His intercessory representation on their behalf.

Christ’s intercession for the saved is anticipated in Isaiah 53:12, part of a passage (52:13–53:12) predicting the Messiah’s suffering and exaltation. As Jesus prayed for Peter that his faith would not fail (Luke 22:32), He prayed for all believers (John 17:9, 11, 15, 24). He is their advocate or “defense attorney” to assure their safety (1 John 2:2).

The intercession by the Spirit is within the hearts of saints on earth, having power before God in heaven, and the intercession by Christ is in heaven pleading there for their safety. This prayer for them can prevail by the merit of His sacrifice that secures their welfare.

Of course Christ’s efficacy holds steadfast at all times, and never can be diminished so as to need replenishing. But He is always faithful to represent His people. So their sins do not undo His work or the power of His pleadings for them before the heavenly throne.

A principle cogent in prayer stems easily from 7:25. First, Christ defends us in holy, prevailing prayer, so we should rest in the confidence of being well-kept. Second, such reassurance can give us freedom from doubts and clear us from spiritual paralysis to assure others who fail to see the import of Christ’s ability, or feel condemned by their own inability. In this Christ our high priest gives more encouragement against human failings than any empathizing priest in the line of Aaron (5:2)! Many need encouragement based on the verities that God’s Word offers. Paul phrased the optimism well in saying, “I know whom I have believed and am convinced that He is able to guard what I have entrusted to him until that day” (2 Tim. 1:12). Second, as Christ takes this praying as so important, we who love Him and them can also pray for any matters of their welfare (Rom. 15:30–32; 1 Thess. 5:23).

Hebrews 10:5–9

Christ Came Praying

When the Son of God came to earth He came with prayer submitting to do God’s will. The writer introduces this prayer in a section on Christ’s preeminence in His person and work, and in connection with God using the law to prepare for His final provision in the Son (vv. 1–4).

Psalm 40:6–8 has furnished the substance of verses 5–7, for like certain other psalms and Old Testament passages it incorporated details true directly or in principle of the future Messiah. The psalm writer in his context was describing a praying servant of God delighting in God’s provisions and his desire to do God’s will. Living by such principles was exemplified in Christ more perfectly than in any. So the Hebrews writer draws on this prayer to show that in such availability to carry out God’s plan Christ ended the function of the law and brought in the permanent way (cf. Rom. 10:4). The picture becomes clear in three phases of prayer.

Affirming the Body He Came to Give (5–6)

Jesus prayed often through His earthly life (Luke 5:16). He was known to keep an all-night vigil (Luke 6:12), pray very early in the morning (Mark 1:35), and pray far into the night (Matt. 14:23). He prayed from the first of His ministry (Luke 3:21) to the end before His ascension into heaven (24:50–51). Here the prayer is “when He comes into the world.” It could be as a child, for even then He was aware that He should be about His Father’s business (Luke 2:49), or later.

In Hebrews, the Son of God is cited as praying in praise, trust and unity with His people (2:12–13). He prayed in Gethsemane and in Psalm 22 (5:7), and prays for His people perpetually (7:25). Here, then, this prayer warrior is praying in regard to His entire life on earth and His resolve that it fulfills God’s will.

His prayer is in the aspect of affirming truths about God’s plans and His own pursuit of these. Two things are in view in verses 5–6.

His review about sacrifices. Christ voices before the Father (“You” six times in the verses) His perception of this perspective that they both share. The Father has not desired sacrifice and offering. The idea is not that God never had a desire for this which was a distinct part of His will that He even commanded for a time (cf. Lev. 1–7). It is that God’s desire, eventually to be worked out, was not that man’s spiritual needs would have their permanent resolution by this system, but in another way. As in 10:1 the sacrifices are part of a system that is a “shadow,” and not the reality needed for God to deal permanently with sins (1–4). Even when God was using the sacrifice system in this sense of preparing for a better future way, sacrifices in themselves did not please Him, for they could be offered in a perfunctory way (cf. Ps. 51:16–17), and be sin despicable to God (Isa. 1:11–15). But if accompanied by faith and pure devotion in hearts they would have value as sincere worship to Him (Ps. 51:17). God wanted a person to be poor and contrite of spirit and to tremble in respect for His Word (Isa. 66:2).

His recognition about His body. Christ is sensitive to the body the Father prepared for Him to be true humanity, to serve, speak, and offer that body on the cross (v. 10). God prepared the body by the supernatural operation of the Holy Spirit in the womb of the virgin Mary to cause her to conceive (Matt. 1:17f.). In Psalm 40, the phrase is “my ear you have digged,” referring to God penetrating the servant’s hearing and the servant being fully attentive to serve Him. This is said in another place about the Messiah (cf. Isa. 50:5). Here the writer expands the thought from its essence, but validly, as the ear truly available to do what God says represents the entire body that carries out His will. It is a case of the part standing for the whole.

Prayer of Christ not only affirms the body God gave for His service. It speaks of more that is consistent with this.

Accepting God’s Will in that Body (7–9)

The body the Father prepared was available; Christ, too, was available to do the Father’s will in that body. “I have come” with the rest of verse 7 shows decision and willingness to serve God in this body, as other servants ought to reflect (Rom. 6:13; 12:1–2). That the tense refers to having already come suggests a time after the Son of God became incarnate. Again it could be when Jesus was a child realizing His Messianic purpose, or the kind of prayer that would be a relevant avowal at any time later in the ministry the four gospels portray. The coming is “to do Thy will, O God.” Jesus is often vocal in the Gospel of John about His passion to do the Father’s will. In prayer as well as in speaking publicly He could have said that He always does the things that please the Father (8:29). Other passages agree (5:19–20, 30, 36; 7:16, 18; 8:26; 10:32, 38). In Gethsemane, which Heb. 5:9 probably has in view, He prayed three times desiring finally not His own will but the Father’s. Jesus delighted in God’s will even more perfectly than the believer who speaks often of this in Psalm 119 (14, 24, 35, 47, 97, 127, etc.).

The words “in the roll of the book it is written of Me” may refer to the essence of what is written often in God’s Word about the devotion of a proper servant to God. Many passages speak about the ideal of doing His will (1 Sam. 15:22, “to obey is better than sacrifice”). Jesus above all others could rightly regard such words as true in His own case. Doing God’s will was His perfect intent and fulfillment. Or the “roll” could be the Psalms scroll with its several passages about God’s will for the Messiah and the Messiah submitting to this (Ps. 2:6–8; 16:10; 22:24; 110:1, etc.).

Verses 9–10 go on to point out the logic of the two phases in Christ’s prayer already, his review of God not being pleased with animal offerings forever and His recognition of God giving Him a body in which to do His will. He reasons that after saying “above,” that is, earlier in the writing, the things about animal sacrifices, Christ then said He had come to do God’s will. In this sequence of His prayer, He “takes away the first,” the system of animal sacrifices as provision for sin and fellowship with God, “in order to establish the second,” the later provision that He would enact in His own body (cf. John 1:29).

This prepares for verse 10, which gives the result this led to.

His Accomplishing God’s Will in that Body (10)

In this “will,” the will of the Father that Christ said in prayer He would do, those who believe have the benefit. They are “sanctified,” or “set apart” through means of the offering of Jesus Christ’s body once for all. Aaronic priests sacrified daily and even more often, and the sacrifices could not permanently remove sins (v. 11). But Christ’s sacrifice of His body (10) was for all time; so He sat down at God’s right hand (cf. Heb. 1:1–3), this work finished, having perfected eternally those He has set apart, and waiting for future complete victory over His enemies (12–14). The sanctification is one of a perfect acceptance in God’s reckoning through the cross, distinct from their process of practical setting apart to God’s will in daily growth (6:1).

Principles of prayer can help believers here. First, as the Savior prayed yielding to do God’s will wholly, this can be the goal in our prayers (Ps. 119:33–35) and the way we live (cf. 1 John 2:6). Second, this sort of confidence and this kind of high priest gives us the privileges a bit later in Hebrews 10. So, “let us” is mentioned three times in verses 22–24. Let us draw near to God with a sincere heart in full assurance that faith recognizes; let us be steadfast in confessing our eternal hope without inconsistency, because the promising God is faithful to keep His promises; and let us reflect on how we can stimulate each other to love and its good works, since one person can sharpen another (Prov. 27:17). Third, Christ’s prayer devotion to do God’s will, and our longing to do this ourselves can be joined by our prayer that God will help us and others surely to do it (Heb. 13:20–21). Fourth, as Jesus prayed about doing what was in the book of God had inspired, we also can take the relevant details from God’s Word and translate them into obeying God. Fifth, we can pray depending on the acceptance Christ’s offering has given, not writhing in schemes to work out our way into God’s forgiveness. Our faithful service can manifest faith in acceptance, not be a routine to merit it.

Christ’s prayer of utter commitment, His sacrifice and the devotion that His people can have based on His provision all flow on to a warning of judgment for those who do not stay with the truth (10:26ff.). At the end of Chapter 10 God’s righteous person shall live by faith. A person may shrink back, not going in the way of faith, but “we,” the genuinely saved “are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul” (39). Then Chapter 11 develops the importance of this faith which has been the way of God’s true people in all the biblical times. And the true people of Old Testament times as well as those of New Testament times are made perfect in the perfection that Christ’s sacrifice gives them once and for all (10:14; 11:40). God has prepared a city for them (11:16), the heavenly Jerusalem (12:22).

Hebrews 13:15

A Sacrifice with the Lips

The chapter of faith (Chap. 11) and challenge to persevere in the way of faith (12) prepares for further remarks on living by faith (13). Among the emphases are brotherly love (1), hospitality (2), kindness to prisoners and the wrongly treated (3), purity in marriage (4), contentment with the helping God’s provision (5–6), emulating faith of good models based on Christ’s steadfastness (7–8), having grace’s guardianship against false teaching (9), bearing reproach with Jesus (10–13), and seeking the lasting city that is to come (14; 11:16; 12:22).

Verse 15 with its focus on prayer points back to Jesus, who sanctifies by His own blood (12), the one with whom believers can join in bearing reproach (13). He suffered outside the gate of Jerusalem, and believers, having here no lasting city, can go outside with Jesus, yet they have a lasting future city to expect.

Through this Jesus, verse 15 says, those of faith are to pray. The word “through” is the same as in Ephesians 2:18 where believers’ have access through Christ in one Spirit to the Father. One also thinks back to praying in Jesus’ name (John 14–16; Eph. 5:20). A sacrifice with the lips is what the Hebrews writer calls the saved to offer.

The Exhortation for Sacrifice

Its channel. It is through means of Christ, the One who shed His blood and by it sets them apart to God eternally. Verse 12 has referred to this, as have other verses (10:10, 14).

Its content. It is “a sacrifice of praise.” The word for praise is aineseos, and the word is in the genitive form, showing that the sacrifice is one “of praise.” This can have the idea “the sacrifice, namely praise,” or “the sacrifice which praise stimulates.” The rest of the verse seems to define the meaning as the first of these. For referring back to the sacrifice, the writer says “that is, the fruit of our lips confessing in or to His name.” The sacrifice is the very fruit coming from believers’ lips, that is, their confessing in worshipful adoration in the name of God. A worshipper in ancient Israel could bring a peace offering and render to God “the sacrifice of thanks” (Lev. 7:12), and Isaiah 57:19 in its parallelism links offering a sacrifice with giving thanks. In many of the psalms, praise and thanks appear to be synonymous, for many verses refer to these interchangeably as honoring God for who He is as well as what He has done.

The completeness. Prayer in praise, worshipping in this way, is to be “through all” (dia pantos). This is an expression meaning “continually,” as in 9:6 where it is used for the Old Testament priests perpetually entering the tabernacle. The praise is to be kept up “through all” time and circumstance. As in Ephesians 5:20, prayer in giving thanks is to be “for all things” as the sovereign God is able to sort, arrange and work in the total picture together for good in His wisdom, even if some aspect in itself for a time seems contrary (Rom. 8:28). The praise in Hebrews 13, though “through” Christ, is directed “to God,” probably the Father, just as Father and Son are distinct from the Son in verse 20 (cf. Eph. 2:18).

The Illustration of Sacrifice

“The fruit of lips” uses the illustration of fruit. In the spiritual service of praise, the praise itself is fruit, as other aspects of believers’ lives can be, “fruit of the Spirit” (Gal. 5:22). Praise is to be a part of praying “in one Spirit” (Eph. 1:18), the Holy Spirit, that is, “praying in the Spirit” (Eph. 6:18; Jude 20). As in Ephesians 5:18–21, the Spirit filling the life promotes cordial speaking to other believers, singing and making melody to the Lord, thanksgiving, and subjection to fellow believers.

The expression “fruit of our lips” seems to be drawn from the LXX on Hosea 14:3 (Eng. 14:2). There it appears in a prayer of Israelites asking God to take away their sin and receive them graciously. Their desire in this, they say, is to offer Him “the fruit of our lips.” The Hebrew in 14:3 says “render as bullocks [calves] the offering of our lips,” fitting a picture of sacrifice. The lips can offer to God what He accepts, as He is pleased with offerings of bullocks given in a truly worshipful spirit. Isaiah 57:19 speaks of God creating “the praise of lips” in worshippers in the future day of great blessing. The LXX, and Hebrews 13:15 in using it, is defensible. The thought in the figure of speech is, as bullocks are approved so an offering from lips can please God. For He sees this as in its essence a quality (fruit) that delights Him.

In Hebrews 13, the praise is fruit “giving thanks to” His name, or “agreeing with” it (Gr. homologeo). The verb means “to agree, align with,” be in harmony, and is used for confessing/acknowledging. So it appears in 1 John 1:9 for confessing sin to God, that is, agreeing with Him about the sin, or acknowledging its true nature in a desire to be forgiven and cleansed. In Hebrews 13, it has a brighter side, acknowledging, agreeing about such praises as are appropriate to or in God’s name, that is, all that He is and stands for.

The next verse puts the prayer of praise in an even larger context of spiritual sacrifices believers can offer up to God. Believers are not to neglect doing good and sharing with those in need. For with such sacrifices, using the same word as verse 15 only in the plural, God is pleased. This is being fruitful “in every good work” (Col. 1:10). God appreciates such aspects of sacrifice as praise and doing good, and illustrates by a specific good work, sharing.

Principles for prayer abound in this. First, prayer sacrifice is to be through Christ, with a sensitivity to the great sacrifice He has made. Second, remember that other believers are to offer such a sacrifice to God as well. It is fitting to labor diligently to foster positive attitudes that help them do this for God’s sake and their own. Third, praise is viewed as a sacrifice, not related to atonement but to appreciation. It easily can remind a believer of the aspiration in Psalm 141:2 that a worshipper’s prayer be counted before God as sweet incense and his lifting up of hands as pleasing as the evening offering can be. Fourth, it is vital to watch in all things so that we can come sincerely with the pleasing fruit of lips to God. Fifth, to come boldly, we need to think of our high priest and the throne where we receive mercy for sins and grace that strengthens (4:16; 13:9).

Hebrews 13:18–19

A Call for Intercession

Among appeals to the recipients to live godly lives comes this summons to “Pray for us.” And in the next verse the writer seems to attach the pleadings at God’s throne to his need to be “restored to you the sooner.” After the appeal for prayer is an assurance of purity, and then apparently the aim through prayer, the restoration.

The Appeal for Prayer

Although the general and comprehensive New Testament word for “pray” appears here (proseuchomai), the particular focus at the moment is on the aspect of intercessory labor. It is “pray for us.” The desire concerns moving the Christian readers (observe the plural for “Pray”) to this, and the next verse gives the reader an urgent request to take to God. This points out the particular concentration when they “pray,” even though it is not meant absolutely to rule out other aspects from having a part in the praying. What things would be relevant to include in the prayer? These could be aspects such as rendering thanks that the ones needing prayer are still alive or that they are faithful as the verse says, or asking God questions about His purpose in delaying them up to now. Besides these, affirmations of factors relating to those prayed for would also be reasonable, as is natural in many prayers. The prayer is to be “concerning (Gr. peri),” not strictly “for” us (hyper). Still, the focus is on the intercessory slant, “Pray for us.”

The Assurance of Purity

Suddenly the appeal for prayer turns to an explanatory clause (gar, “because”). The need for such an explanation when asking for prayer can be reasonable in a number of ways. First, the godly lives can encourage the ones praying, for it lifts the intercessors’ spirits to know those who they are praying for are really seeking to honor God. This clears the air and enhances more straight-forward, confident praying. For those who pray alertly know that godliness is important to the Lord who hears the prayers (2 Tim. 2:22; 1 Pet. 3:12).

Second, a testimony of faithfulness could spark the recipients’ desire to be faithful as well, in this case in prayer. This would relate to the several exhortations in Hebrews to be steadfast, and to go forward. Third, mentioning a bright purpose to do God’s will could appeal to the readers’ hearts to pray, knowing that those profiting from the appeals would use blessings responsibly.

The assurance of purity is simple. “We are persuaded that we have a good conscience, desiring to behave honorably in all things.” The present tenses show the continuing good testimony. Paul’s witness to his fidelity in 2 Corinthians 2:12 is somewhat similar.

The Aim through Prayer

A clause that emphasizes the end or goal in view seems to give urgency and direction to the intercessory effort. Verse 19 says, “And I am exhorting you abundantly to do this in order that I might more quickly be restored to you.” The word perisseuo normally refers to what is abundant, great, rich, or overflowing. Here the thought appears to be “I urge you emphatically,” or “I urge you very strongly.” In order to travel to them, the writer needs to be “restored,” a word used for Elijah restoring all things (Matt. 17:11), Jesus restoring a man’s withered hand (12:13), and God restoring the kingdom (Acts 1:6). And the word taxion is a motivator. By their prayer he can be restored “quickly” or “soon.”

What the writer’s relationship is to the readers, or what he needs restoring from he does not define. If he were in prison, one can wonder why he did not use the word “release” as he does for Timothy in verse 23, but this is far from conclusive. He may have been detained by problems met in Christian service, or by being responsible for other obligations. But as he finishes the treatise, his emphasis is on having to wait for Timothy to reach him, and if he arrives there seems to be no other reason now for delay (v. 23).

Principles of prayer can help believers here. First, it is proper to ask other believers to pray for one’s needs. Second, it can be a real help to intercessors to be frank and honest about living faithfully, for this helps them pray more relevantly. It will even be a boost to them to live more fully for the Lord. Third, it is good to be candid with prayer supporters about how urgent a matter of intercession is. Fourth, though God is able to work things out in His timing, He does show sensitivity to the time frames we plead before Him. He listens to the prayers of people who are “on praying ground,” and uses these as one of His means.

Having just asked for the intercessory support of others, the writer now intercedes for them.

Hebrews 13:20–21

Asking for God’s Equipping

Two prayer passages in the verses that end the book are both intercessory in nature, here and in verse 25. This present prayer is intercessory (for God to “equip you”), and also petitionary (“working in us”), then it concludes with praise.

Before us is probably the most often-quoted prayer of Hebrews, for it occurs in countless benedictions at Christian meetings. Even 4:16 that invites believers to the throne of grace and 7:25 that speaks of Christ’s ability to pray to the uttermost for the saved have gained wide popularity.

This prayer mentions several of the greatest themes in Christian thought: God’s peace, Christ as Shepherd, sheep, Christ’s resurrection and shed blood, God’s eternal covenant, Jesus our Lord, the equipping of saints, God’s will, God working to enable His own, being pleasing to Him, and glory. The prayer flows in two great channels.

Encouragement in God’s Past Work

Simplicity governs the words.

Who God is. He is “the God of peace,” meaning either the God who is the source of peace or gives it, or the God who Himself is characterized by peace. He is both, but the thought here is reasonably that He is the giving source of it. This is because the verse goes on to emphasize His great work that is the basis of believers having His peace, His raising Christ from the dead and the blood by which they have peace. Verse 21, as well, puts the spotlight on God’s action: He equips and works.

What peace is it that God gives? It is best to see both peace with God through His saving work that makes believers forever secure (Rom. 5:1; 8:28–39), and the practical benefit of this in the peace of God, that is, the peace that God distills in the heart (Phil. 4:7) that He gives for a daily sense of well-being. The latter is peace in calm composure that flows from the former. This is tranquility in dwelling on God’s sufficiency, serene adequacy that He gives to enable a sense of poise. The two aspects form a composite unity even as they are distinct, and both are vital, coming from God who provides peace for His people.

What God did. God’s raising Christ from the dead, such an astounding reality, gives assurance that He can save forever. It is also used often, as in the epistles, in relation to its practical implications to encourage the saved (Rom. 6:1–10; 1 Cor. 15:14, 17).

The One the prayer celebrates God raising up is “the great Shepherd of the sheep.” Christ is the good shepherd of John 10. He is also the chief shepherd in comparison with His servant leaders who are under-shepherds in 1 Peter 5:1–4. And He is the Great Shepherd here in view of His work. In Hebrews His being great in this respect fits in well with the book’s argument that He is better than the angels, better than Moses, better than Joshua, better than the Aaronic priests. Believers, who are often depicted in the Bible as “sheep” (Ps. 23; Isa. 53:6; 1 Pet. 2:24), need a great shepherd to be their sufficiency in their frequent and often great needs. Their most crucial need is to have a remedy for sin, and this Shepherd gave His blood to guarantee their eternal safety and encourage their practical confidence that rests on forgiveness. The blood He gave is that of “the eternal covenant” (Jer. 33:20), the new covenant which the Old Testament promises (Jer. 31:31ff.) and the New Testament in continuity mentions (Luke 22:20; 1 Cor. 11:23–29; 2 Cor. 3:6ff.). It is often in view in Hebrews (Chaps. 8, 9, 10, 12), and 10:16 says that “this is the covenant” God predicted, referring to Jeremiah 31. It is God’s agreement with the saved securing them by the work of the One who died for them (10:10, 14), and in the prayer of 13:20 He is identified as “Jesus our Lord.”

The encouragement that this prayer to God gives to believers who listen in, leads on to the entreaty for God’s present work.

The Entreaty for God’s Present Work

Two words (equip, working) emphasize what promotes God’s will, and after this the focus is on what this action does in pleasing God. This in turn leads to praise of which God is worthy.

God promoting His will. The prayer is for God to “equip” the sheep of verse 20, the people who benefit from the blood of the eternal covenant. The word is a frequent New Testament term, katertizo. It means to outfit or provision. It occurs for mending a fishing net to make it usable to fulfill its purpose (Matt. 4:21), and for gifted spiritual leaders in the church equipping believers in general to do the multi-faceted work involved in the whole ministry (Eph. 4:12). Outside the Bible the word described a physician mending bones so that a person could live usefully, and a commercial vessel outfitted (stocked) with its goods for a voyage.

In this prayer, the desire is for the God of resurrection power to equip believers in matters of the spiritual life. Specifically, the intercessor requests for their outfitting “in every good thing.” And this is “for the purpose that (you) might do His will. . . .” Christ prayed to do God’s will, and followed through to accomplish it (10:5–9). Now His followers, His sheep, can do what is God’s will for them. Hebrews defines many details involved in this about experiencing His rest (Chaps. 3–4), using His Word to grow (5:11–14;6:1), having fruit that accompanies salvation (6:9), drawing near and holding fast and being considerate about ways to stimulate one another in love and good deeds (10:22–24), keeping up their attendance in assembling with other believers (10:25), and observing the exhortations in 13:1–18, to name only some.

The prayer for God to “equip” the believers is followed up by the word about God “working” in all the saved (cf. Phil. 2:13). This shows the conviction that God Himself must enable. Believers need to be strengthened by grace to be able to obey (13:9), as other New Testament passages say (Acts 4:29ff.; Rom. 8:1–11; 15:13; 2 Cor. 3:5; 9:8; 12:9). And it was a vital theme in the Old Testament (Isa. 41:10; cf, 40:31; Zech. 4:6).

God being pleased by His will. The prayer counts on God’s working to enable a life to be “pleasing” in His sight. This is “through Jesus Christ,” and that fits the book well. Christ is the great high priest at the throne of grace supplying mercy to cover sins and grace to give sufficiency (4:16). It is “through Him,” Christ, that the saved can continually offer up a sacrifice of fruitful praise to God (13:15). They have His help as He ever lives to make intercession for them (7:25), an asset that frees them from distractions and discouragement in feeling unworthy. Paul would agree that saints have their strength through Christ (1 Tim. 1:12), and testifies of Christ continuing to strengthen him (Phil. 4:13). The Old Testament had much about God strengthening believers (Ps. 138:3; Zech. 4:6).

God getting the praise. “To whom be the glory forever and ever” ends the prayer. The phrase “to whom” could refer back to the God of peace who equips by working in the “sheep.” This appears to be the sense because the Father is the subject of the two verses, and in view of just seeing Christ as the means of giving praise to the Father (15). The word “through” (dia) refers to Christ in verse 21 as it does in that verse.

The tribute is for the Father to have the glory, the magnificence of credit, “unto the ages.” The latter expression is one of the ways to denote eternity in New Testament doxologies (Rom. 16:27), even if a stronger phrase can appear (Eph. 3:21, “the generations of the age of the ages”). The prayer recognizes that the God of the eternal covenant is worthy of eternal laudation.

Now it is time to take stock of prayer principles. First, as we ask others to pray for us, it is only right that we also pray for them (cp. 18, 20–21). Second, “His will” or what is “pleasing” to Him gets at the very heart of what prayer is about in Scripture. We should grow in the theme of prizing and seeking His will. We follow Christ who sought it on earth (10:5–9) and seeks it in heaven (7:25). Third, remember that the God who will supply what He asks of us can ask what He wills, in harmony. Fourth, in our prayers we can make much of God helping our brothers and sisters in various facets of living for Him. And last, let us also make more of extolling our God when we pray (Ps. 48:1; 86:9–10; 145:3).

Hebrews 13:25

Pray to Draw in the Grace!

An intercessory prayer wish common to many New Testament epistles is the final theme of the writer. It is the last of the closing words, after prayer for God’s working in the hearers all that pleases Him, and praise. It also follows an entreaty to be receptive to the Word, the message, to the writer’s possible visit, also an appeal for hearers to greet every one of their leaders and all believers, and then greetings from Italy.

A pleading to summon God’s grace here becomes clear in three points.

The Seeking of this Help

This prayer wish to God (cf. v. 20) is in the pattern of prayers calling for grace at the end of fourteen out of twenty-one New Testament epistles. In addition to Hebrews, all thirteen of Paul’s letters conclude with this look to the heavenly supplies (cf. Phil. 4:19). Of Paul’s letters, three specify the grace for “all” (2 Cor., 2 Thess., Titus). James and 1 and 2 John do not end with prayer, 1 Peter and 3 John finish with prayer for peace. Finally, 2 Peter ends with praise to the Lord Jesus Christ, and Jude ends with praise to the Father.

No verb appears in the present instance, as in many wish prayers. A verb needs to be understood to fill out the thought, “May grace be . . .,” from God as the help is in verses 20–21. The supplier of help is God the Father in verse 20, in this case distinguished from “Jesus our Lord” who is “the great Shepherd of the sheep.” The Father and Jesus also are distinct in verse 21. In Scripture overall, Christ also has grace (2 Cor. 8:9) and gives it (1 Tim. 1:12), and the Holy Spirit is “the Spirit of grace” men can properly respond to or insult (Heb. 10:29). The Spirit, for example, teaches hearers the things of Christ (John 14:26; 16:13), and so does true grace (Titus 2:13f.). So it would appear that the Spirit ministers the truth as He works in grace. This involvement of all three in the Godhead fits with prayer being to the Father in the name of Christ through the Spirit (cf. Eph. 2:18).

Prayer for benefit that God can furnish points out the reliance on Him that His writers were convinced was an utter necessity. All advance in the advantages the writing calls attention to would depend on His working. And the supply at its essence was grace.

This would be in His generous, free bestowal of unmerited favor that saves in the initial sense, keeps the saved secure, strengthens along the way, and will deliver them safely at last. In all the aspects of life believers face in the present life, grace would be indispensable to afford sufficiency (2 Cor. 3:5; 12:9), tutoring to a godly value system (Titus 2:13), strength (Heb. 13:9), and God’s in-worked ability to do what is pleasing to Him (Heb. 13:20). It was a dire need to turn, tune, temper, train, and transform the life in an ongoing impetus of growth (2 Pet. 3:18).

So the prayer was relevant and critical, reflecting alert discernment of what matters most.

The Subjects of His Help

Prayer seeks that the divine supply be “with all of you.” As stated above, three other epistles expressly state the intercession to be for “all.” The Book of Revelation also ends with this breadth. Who are “all of you” in Hebrews 13:25? The writer has written to the “holy brethren” (3:1), clarifying in 3:12–14 that some who profess that they are right with God may not actually prove genuine (cf. also 6:4–8; 10:26–39; 12:15–17). Grace is a great need in either kind of case. Even in the latter, it is urgent that hearers be sensitive while they yet may be to “the Spirit of grace,” not insult Him, go on without repenting, and be liable to God’s vengeance because they have been mere pretenders (10:29–31). In the closing verses, the genuine being equipped are in view in 20–21. And again in 24, all of the spiritual leaders and all of the saints in general to whom the epistle comes find this pertinent. In light of the entire epistle, those in each category above need grace to respond appropriately.

The Samples of His Help

All the details of life in the book need grace. God’s sufficiency gives grace to be victors when tempted (2:18), and to hold fast a proper confidence and hope (3:6, 14; 4:14). Grace is a necessary boon to enable one to overcome an evil, unbelieving heart (3:12), to synchronize God’s word with faith so as to enter into rest (4:1–2). Grace helps hearers draw near God’s throne of grace to receive help in any time of need (4:16; 10:22), and grow to maturity, being trained to discern good and evil (5:14) and have the fruit that accompanies genuine salvation (6:9). Grace is crucial to overcome a sluggish response to God and show diligence to wait patiently to inherit the blessing He promises (6:11–12). Grace can enable believers to wait eagerly for Christ to come (9:28), sponsor ways to motivate one another in love and good works (10:24), and meet to worship with other believers (25).

Grace tempers the heart to submit to God’s discipline in a way that shares His holiness (12:10) and yields fruit that reflects righteousness (11). Grace prompts a heart not to come short of God’s way but to be strengthened to overcome bitterness, immorality, and cheapening things from their real value (12:15–16). Grace instills firmness not to turn away from Christ, who speaks and warns from heaven (25). Grace helps believers count on the hope of receiving a kingdom that cannot be shaken, and show gratitude by offering God the service that He accepts (20).

In the final chapter, grace strengthens the heart (13:9). It transforms the life to show love, a hospitable cordiality, and empathy as in the plight of prisoners and the ill-treated. Grace is vital to tune people to think and display purity in marriage, trust in God and not money, and imitate the conduct that good examples exhibit. Grace shapes believers with discernment to avoid wrong teachings, obey God’s spiritual leaders, and pray for these. Grace is the holy energy that God supplies as he equips those who truly hear “in every good thing to do His will, working in us [believers] that which is pleasing in His sight . . .” (20). Grace is sufficiency to attend to the words of the epistle (22), and respond in faith as in 4:1–2.

Prayer principles surge naturally from 13:25 and its connections. First, one of the most urgent items to pray for to help others is God’s grace. This boon can be meaningful in any need of life, whether to help body or spirit. So, people alert in prayer can learn from this note climaxing God’s epistles, and make much of the same priority. Second, prayer can be relevant in pleading grace for all who have any kind of link with a Christian assembly. Since some can attend, and not as yet be saved, they need grace, the principle can fit any we seek to help for God. Our interceding, as here, can reach to lay hold of a great God who is able to work great possibilities.

Prayer in James

Five passages in five chapters weave prayer in as a vital part of the main point, faith lived in its practical expression, in good works. Only Chapter 2 does not mention prayer. From near the outset to near the end appealing to God for help is a great key for life (1:5–7; 5:13–18).

Introduction

The Author and Date

James, a half-brother of Jesus the Christ, wrote the book. The contents agree with all that the New Testament says of this James, one of several children born to Joseph and Mary after Jesus’ virgin birth who also grew up in the same home (Mark 6:3). He became the leader of the early church in Jerusalem (Acts 1:14; 12:17), the key man to sum up the decision of the Jerusalem Council on salvation by grace (Acts 15:4–29). Later, he is found in this strategic role when Paul returned from a missionary tour to Jerusalem (21:18). And he is recognized in other passages (1 Cor. 15:7; Gal. 1:18–19; 2:9–11). He is also a brother of Jude who contributed an epistle to the New Testament (Jude 1).

The date appears early, between ca. A.D. 45–48. Since the book is silent about any Jewish–Gentile tension, it can be before the Jerusalem Council of ca. A.D. 49. At that council advocates such as Peter, Paul and Barnabus, and James led in confirming salvation by grace apart from keeping the law (Acts 15:9–11).

The Background

James’ audience is Jews from the literal tribes of his Israeli countrymen, dispersed in various places (1:1). They are scattered as people of Israel had been by invading nations long before, Assyria ca. 721–20 B.C. (2 Kgs. 17) and Babylonia in 605–586 B.C. (Jer. 39–40, 52). Dispersion from their beloved Jerusalem continued for many under the Persians, then Greeks, and Romans who held ascendancy in James’ day (cf. Dan. 7:3–7). They are Jews who have received Christian preaching and teaching, and face trials, even persecution from the powerful rich (2:6–7; 5:1–6). James assumes that God has given them new birth (1:18), those who really are genuine (1:26–27; 2:14ff.), and in such a case they have God’s Word planted within them which he exhorts them to obey (1:21–25). He writes in terms of having faith in the Lord Jesus Christ (2:1), and of being led by elders in the church (5:14).

The Theme and Outline

True faith’s vital response to specific situations of life in good works is the main concern. Genuine faith in God of the biblical kind issues in attitudes, words and acts in any part of life. To James faith is not a passive luxury, an empty theoretical fantasy or an outlook conducted in a vacuum. Faith of the real substance the Bible approves works in ways that please God and help others. A Bible teacher once quipped that the best translation of the Bible is the translation into one’s daily life. This epistle reasons for inward faith of a true nature, turned inside out. So, faith appears in the letter sixteen times: true faith, faith used with a definite article, for true believers in general (1:3; 2:1), for elders, probably (5:15), and for a particular saved person (2:18d, 22a, 22b). It also appears for true faith without the definite article (1:6; 2:5), also with the article for pseudo faith (2:14a, 17, 18b, 20b, 26), and faith, probably pseudo, without the article (2:14a, 18a, 24b). Each section of the outline below relates faith according to its true nature issuing in God-pleasing life, in some facet carrying out His will.

Prayer’s vital role in this faith that works is evident at strategic times. It is spotlighted early as a crucial factor in dealing with trials, later in blessing God rather than using the tongue sinfully (3:9). It is a key way of victory in drawing on sufficiency by God’s help rather than resorting to quarrels and impurity, asserting self-sufficiency (4:2–3). And it is strategic in seeking God in prayer whatever the situation in Suffering, encouraging times, illness, or sin (5:13–18). In view of this, James sees prayer as having a decisive outlook, as when Paul counsels, “in everything by prayer” (Phil. 4:6; cf. also 1 Pet. 5:7). The outline of faith that works:

I.   The Response of Faith to Trials and Temptations (1:1–20)

A. Its Vital Place in Trials (1:1–12)

B. Its Vital Place in Temptations (1:13–20)

II.  The Reality of Faith in Action (1:21–4:17)

A. Faith Honors God’s Word (1:21–27)

B. Faith Sponsors Impartiality (2:1–13)

C. Faith Prompts Acts of Sharing (2:14–26)

D. Faith Controls the Speech (3:1–12)

E. Faith Prompts Fruit in God’s Wisdom (3:13–18)

F. Faith Overcomes Worldliness with Submission to God (4:1–17)

III. The Reassurance of Faith in Anticipation (5:1–20)

A. The Certainty of Judgment on the Unsaved Rich (5:1–6)

B. The Consolation to Believers in Difficulty (5:7–18)

C. The Contribution in Helping Others Come to God (5:19–20)

James 1:5–8

Asking forWisdom to Cope

The Context (1–4)

Right away James urges professing Jewish believers in Christ in various places where his message will be read. He wants them to count it all joy, an occasion to experience good cheer in Christ’s resources when they meet trials that can have a varied nature. They can confidently count the times as opportunities for this cheer by knowing that God intends His testing of their faith to produce patient endurance. James will return to the focus on patience again in 5:7–18 where they can show its presence in particular ways, permeated by prayer in verses 13–18. In 1:3–4, as faith can effect this good fruit of patience, James calls on them to permit patience to have its perfect (maturing) benefit. This is the result that they may in a practical sense be mature and complete, not lacking in any essential Christlike quality.

To be perfect is to be mature in godliness related to the Lord Jesus Christ of verse 1. In various divisions of the letter believers can have this as they respond by faith and as God brings them along in growth. In 1:21–25 and 3:13 this shows in living according to God’s wisdom, His will in its facets that His Word teaches. Such a life shaped by the viewpoint God fosters is from above, from Him, reflecting its spiritual fruit in a righteous life of a God-like character (3:16–17). Believers apparently can be perfect in this maturity, and also be “complete,” not being behind in anything that would come across in the circle of professing believers as a sound testimony for God’s sake. This would not be sinless perfection in this life (cf. 2:1), but a basically God-shaped life with a reputation that is in good taste.

This context of having trials to cope with, and facing up to these in the right way, provokes a natural question in which prayer can find an answer. How does one in the circle of believers react to the testings when he needs wisdom for this?

The Content (5a)

The need in the situation. One may sense the need of insight specifically on how to face trials, wisdom from principles of God’s Word. This is the great resource expressing wisdom about living a God-pleasing life however situations may vary (cf. v. 2, trials of different kinds).

The nature of the supplication. Asking help from God is the channel for finding adequacy. As Jesus had taught, one asks and receives, seeks and finds, knocks and God opens the door into blessing (Matt. 7:7–11). So, here the basic nature is simply to ask, appealing to God for the sufficiency that will meet the need.

The Comfort (5b)

God is the provider to go to; He is the source of assistance for anything in life (cf. Phil. 4:6).

What He does do. He gives “generously,” even “more grace” (4:6) and according to His desire to draw near with His sufficient presence (4:8). All of this is in harmony with His desire to see His will done in those who will seek Him (4:15). God’s great-hearted fervency to give in bountiful supply is in accord with other Scriptures. Jesus assured that if human fathers, being evil, give good things to their children, “how much more” will God give to those who ask as His children (Matt. 7:7–11). Paul represents God as ready to “make all grace abound to you,” to believers (2 Cor. 9:8), to give “My grace” which “is sufficient” (12:9), and “supply all your needs according to His riches in glory in Christ Jesus” (Phil. 4:19). The writer to the Hebrews describes Christ as ready to “come running to the assistance” of believers who need His help (2:18), and bids them draw near boldly to receive His mercy and grace (4:16).

What He does not do. God gives in answer to prayer, “without reproach,” avoiding a spirit of rapping them across the knuckles for daring to ask. He is not stingy, and does not berate, belittle, or debunk them as if they are imposing on His goodness. He is not like some leaders in New Testament days or any time, who may meet with disgust requests for their time and help.

What He does in this case. Now James encourages prayer by other words that add even further strength to His assurance that God “gives to all men generously.” In the specific case the very thing one asks of Him “will be given to him” (cf. Matt. 7:9–10). If one draws near to God, God will draw near to Him (James 4:8)!

At this point, lest he be misunderstood by any sinful opportunists who are preying on God’s willingness, rather than praying on His terms, James qualifies helpfully.

The Character (6–8)

Both a positive side and a negative one need to be remembered for having a proper optimism in prayer.

The positive side. Let the asking be in faith. James is in total harmony with the frank emphasis of Jesus. The God who hears prayer looks for faith in the one who comes to Him (Matt. 21:22; Mark 9:23; 11:22–24).

The negative side. Let the one approaching God ask “without doubting.” To doubt is the opposite of praying in faith, and it belittles God’s offer, power and faithfulness. It also shows that the asker is not really prepared in heart to have the answer, for the door where he would seek from God is bolted shut by his own attitude.

(1) The illustration. A person who prays, doubting God, is like sea surf driven and swept this way and that by the stormy wind. As wind whips the sea into waves and foam, the person is letting his attitude be manipulated by circumstances that impose their seeming impossibilities and his own limitations on God to agitate his life. He comes not in trust that honors God, but distrust that reduces Him as the provider to One who is unwilling, unable, and untruthful.

(2) The ineffectiveness in such praying. Verse 7 counsels a person paralyzed by doubt that he cannot be realistic in looking for God’s positive answer. Whereas in verse 5, prayer in faith is met with “it shall be given him,” here he will not “receive.” God does not give in the face of unbelief, and in such a case askers who come in this wrong way do not gain His gifts.

(3) The inconsistency in such praying (8). James does more than illustrate this praying, and show its ineffectiveness. He reasons that it is inconsistent with the way that prays in harmony with God. The person is “double-minded,” pulled between going one way and going the other, giving his request to God and undermining it at the same time. So, in acting on this wrong principle, he is “unstable in all his ways,” in the whole course of his life. He lives by distrust, and not by a faith that works.

Principles are apparent. First, trials do not give us joy, but God who uses them does as we submit to His fashioning, trusting as His wisdom seeks our blessing (cf. Rom. 8:28). Second, prayer is an opportunity to receive help to handle what God permits with optimism that He is up to the challenge of taking care of us. Third, strong focus is on the growth advantage that God has for us in the trial, and not our desire to squirm free of the trial.

Joseph in Genesis is an example of trials happening that seemed to veer out of control, and totally for Joseph’s harm, yet of God shaping them to work good in His plan (cf. Rom. 8:28). The overall perspective shows that “God meant it for good” (Gen. 50:20), the better view than concentrating on Joseph being thrown into a pit, or bartered away, or wrenched loose from being with his family, or serving a leader in a country far away, or facing the plotting devices of a woman in bondage to her selfish lusts, or being locked in prison.

Still, fourth, even as God works things out in His will and for our good, prayer offers us a special channel of help for dealing with the trials. Again the emphasis is not on praying to slip free and into relief but appealing for resources to cope and to advance. Many other verses of God’s Word teach, of course, that believers can ask God for relief from trials, but even in this should accept His will as Jesus did in Gethsemane. Fifth, pray with belief in God so that He receives glory, not an insult.

James 3:9–10

Prayer’s Blessing to God

Prayer in praise to God can be in hypocrisy here. This fits into James’ message consistently. For how one uses the tongue in prayer or other ways is a vital aspect of having success with God in this epistle. The tongue in action has already been clear in 1:5–8, and will be in 4:2–3, 5:6 and 5:13–18. A person who is inwardly tempted in response to an outward trial can use his tongue to blame God (1:13). He can be swift to wag the tongue in some twist of sin, so James advises to be “slow to speak” (1:19). In self-deception a person who claims to be religious before God can fail to control his tongue in a godly way and expose that his religion is insincere, worthless stuff (1:26). The tongue can expose inner sin that is guilty of favoritism (2:3), a mere pretense to have faith (2:14), praying to titillate one’s own selfish desires (4:3), and when voicing worldly ambitions to carry out one’s own enterprise and not God’s will (4:13ff.).

In 3:9–10, blessing God is apparently as definite in words to Him or words about Him as cursing men is in words lashing at them. In at least some cases, such blessing can be in prayer devoted to its aspect of praising God.

In Chapter 3, prayer in this sense fits into James’ most expanded words about the tongue, which can be pleasing to God (v. 2b) or very sinful. Verses 9–10 come in the chapter’s first emphasis (1–12). Then verses 13–18 expand to the whole life of which words are a part, showing God’s wisdom and its fruits or sinful wisdom and ways that manifest it.

Faith Controls the Tongue (1–12)

Faith that works, in distinction to bogus, mere profession to have faith (2:14), can be expressed in words that demonstrate God’s good influence that actually controls the life in these verses of Chapter 3. This is an expansion on the theme about using the tongue in 1:26, whether in pleasing God or reflecting a counterfeit religion. Leading up and into the verses about prayer, James shows several things true of the tongue. It is accountable to God (1), prone to offend (2), strategic in the life (2b), susceptible to wildness when it is not governed (3–4), boastful (5), destructive (6), even of a hellish bent (6d; cf. v. 15), impossible for men of their own human resources and inclinations to tame (7), and unreliable (9–12).

This is where James mentions the tongue’s words as prayer blessing God. The tongue is unreliable in two ways.

In dealing contradictions. The human tongue as the restless evil and poison-filled organ of verse 8 speaks in two opposite ways that are stark opposites. But both trace the blame not to the tongue ultimately, but to people who allow their tongues to be contradictory, in hypocrisy, “by it we bless. . . and we curse. . . .” The word for “bless” is eulogeo, “to eulogize, praise, extol.” The term is used of Zechariah who praised God (Luke 1:64), Simeon with the baby Jesus in his arms, praising God (2:28), and Jesus’ disciples praising God after He ascended (24:53). It can even be used in the same verse as synonymous with eucharisteo for believers’ thanks/praise (1 Cor. 14:16). People who praise God can be two-faced, spinning things off “forked tongues” in spewing curses against other people from filthy lips. The incongruity of this James sees in bad-mouthing those who ought to be treated with godliness; they were made in the likeness of God. He protests with “My brothers, these things ought not to be” in this contradictory way.

In defying consistency. The same opposites are in view in verses 11–12, only James now reasons for consistency, what “ought” to come from the tongue. Speaking blessing to God in praise and speaking blessing from God to men (cf. Luke 24:50f.) should be a harmony. James reasons by three questions expecting an emphatic “No” answer. Does such a clash against consistency occur in a fountain by its emitting good and bitter water, a fig tree bearing olives that are incongruous with its proper fruit, or a grape vine that produces figs? The expected “No” leads to and sets up his bottom line, “Neither can a salt water source emit fresh water.”

Of course with men, of their own human power, it is impossible to control the tongue (7, 8a; cf. Rom. 8:7; Gal. 5:16–17; Heb. 11:6a). Ability to use the tongue as God desires can only come from God, the source of good gifts (1:17), even birth into His spiritual life (18) and His implanted Word which is able to deliver (21). James quickly integrates this help “from above” (3:17–18) as the secret of using the tongue consistently, in God’s will. Praise in 3:9–10, or any reflection of life that He approves, has its inspiration in “wisdom from above,” lived back in good fruit in harmony with the One above.

Faith Fosters Works of Wisdom (13–18)

The key for faith that works is in God giving wisdom (13), as He gives grace that is adequate (4:6) and answers prayer asking for wisdom (1:5). While the source of man’s life is polluted, as seen in the tongue’s inconsistency, going to God as the source of help can avail much (5:16). The tongue, or the life overall, can be a well-spring of a false wisdom that is merely of earth, of natural values, and demonic quality and human lusts (3:15; cf. 1:13–15; 4:1–2). Or human life can express the currents of God’s wisdom, His will with its values and qualities such as purity, peace-making, gentleness, mercy, and the like. The control of the tongue and all of life is in this resource which God’s people can draw on by faith. It can be a reality by submitting to God, drawing near to Him who will draw near to the heart, and by resisting the devil (4:7–10). Prayer asks for it in faith (1:5–8), and humbly receives grace (4:6), living according to what the answering God can do (5:16–18).

Prayer principles related to 3:9–10 offer assists. First, prayer need not be part of an inconsistent life, because God gives help to use the tongue rightly. Second, when we do sin as with the tongue we can confess, be confident in God’s forgiveness (5:16; 1 John 1:9), and do things rightly. Third, whatever hampers us at this stage, we can pray trusting God, and He wants to give us grace (4:6) and perfect our growth (cf. 1:2–5).

James 4:2–3

Prayer When God Does Not Say “Yes”

Chapter 4 advances the overall theme of faith that works by giving three major areas of life in which the tongue can express godliness, or sin. These are in Submission that Seeks God in Prayer (1–10), Slander or Sterling Speech (11–12), and Sensitivity to God’s Will (13–18). In the first phase, on submission, three truths about God answering prayer stand out in these verses up through verse 10. The first two are when submission is not present. These are negative: God does not answer prayer that is absent or askew from submission to Him. The third truth is positive on submission: He does answer the aspirations when prayer is in accord with what honors His wisdom. It can be helpful to meditate on these, and pray the way God desires, by faith that works.

Only the first of the three points of the outline above will be highlighted in the following.

Submission that Seeks God in Prayer (1–10)

James presses right to the point. The problem registering against faith that works is a person’s selfishness, shown when he or she does not submit to God. This really strikes to the source behind the failure in the tongue in Chapter 3. Up to now James has shown that the secret of godliness is faith that draws on God’s wisdom from above (1:5; 3:13–18), receiving His Word (1:21–25). But the predicament that shuts men away from enjoying such a life is their own inner lust, their friendship with the world system that entices, their acting as God’s enemies. Their own will rules them, rather than God’s will, so their own pleasures take the place of His plans for life. The tongue, or any part of the body or the life, if not controlled by God, is adept at fulfilling dictates from this inner source. As Proverbs 4:23 had said, the heart needs to be watched with diligence, “for from it flow the springs of life.” And as Jesus had emphasized, words that issue from the mouth arise out of the heart (Matt. 15:18; Mark 7:21–22). The heart insofar as God does not govern it is the way Jeremiah had characterized it, “deceitful above all things and desperately wicked” (17:9). The result out of a heart, when a person does not trust God to manage and give His grace (James 4:6), is selfishness and spoilage, in a flow of sins. This is the case whether in coarse ways or expressions that men construe as culturally refined.

As to prayer, two reasons God does not answer are clear in verses 2–4. Later, the spotlight turns to a reason God does answer in a positive sense (5–10).

Prayer that is absent. People commit such sins as lusting, murdering, fighting and fussing. They “stew in their own juice,” not enjoying fulfillment that really gives a lasting satisfaction. “You do not have because you do not ask.” The trust is in their own self-sufficiency, values and schemes of desiring. They do not come to God as in Hebrews 4:16 for His proper kind of life, and blessings, and so they do not receive. The problem is not only in failing to ask, for in their sinful way of living they are not in a frame of mind to come properly even if they did ask. They elbow God aside, and rely on their own devices. James is up front about this in the present tense, focusing on the continuing reality,, “through means of (dia, “because of”) your not asking [in a way that God can accept].” God is ignored as if ‘irrelevant, dismissed, elbowed aside, disobeyed, even defied. People may scramble to depend on anything else except God, as ancient Israelites and modern-day people have resorted to idols. Prayer that can really be called asking God is absent; and God’s blessing is absent. All the parts of the principle Jesus taught on prayer are inoperative—asking, believing, and receiving (Matt. 21:22).

Another problem also nullifies success that prayer could have. It defines the problem more fully.

Prayer that is askew. Even when some who come under the influence of James’ words do pray to God, they tolerate a fallacy that is a death kiss to their own prayers. They do ask, as in 1:5, but do not receive as God feels free to give when He approves a prayer. The cause for this is that they pray “improperly,” that is, “in evil ways you are asking. . . .” The word is one for “evil,” an adverb denoting “evilly” or “wrongly,” saturated by lustful motives and sinful demands. The word for “ask” all three times in verses 2–3 is the same as in proper prayer in 1:5, 6 and often in the New Testament (Matt. 7:7; 21:22). But the taint here is clarified in the words that complete verse 3. This defines the evil of the asking. The help sought is “to the end (purpose) that you might consume it on your own lusts.” As a person casts fuel on flames to whip up the blaze, he or she prays aiming to feed the answer to gratifying the heat of lusts.

Asking can be either of two aspects in prayer. It can be in petitions directly to gratify personal ambitions, or by intercessory appeals for others but with yearnings again to gain personal ends. For example a man can plead to God for a rich persecutor to become very ill so that he himself might feel at ease, free of difficulty. God can be using the trying situation to draw the one praying to true faith, or help him grow, yet his line of prayer cuts selfishly against what God wills for good at the moment. He might rather intercede for the rich man’s salvation, and ask that his own testimony of triumphing in testings will have a God-honoring effect in helping the other realize his need of Him.

The words speak of several who are guilty, those in a group, due to plural forms for “you” and plurals for “sinners” and “your hearts” (v. 8). So the lusts could span a wide spectrum of selfish inclinations in the many, or in any one individual as in the latter part of verse 4. Such requests that cater to appeasing selfish cravings give validity to describing these people as “adulteresses.” The figurative image depicts their unfaithfulness to God. They are like those who are not true to marriage partners, but titillate their desires by cravings and escapades with others outside the valid relationship. In this hankering for worldly things, they are practicing “friendship with the world,” carrying on an affair with ungodliness, directly hostile to God. So they live as His enemies in effect. What brazen effrontery to ask of God with one hand out to receive and the other behind their backs, so to speak, clutching things that are against Him! God sees through the insincerity (cf. Ps. 50:21). Their sins have separated them from His favor, as Isaiah had said so long before (59:1–8). As in Haggai 1, being consumed with projects that serve the self can be a strong reason why people do not gain God’s blessing on them. As they could repent at the challenge there, “Consider your ways,” the ones James exhorts can do an about face from selfishness and show submission to God.

But a true way of prayer is available in verses 5–10.

Prayer that is aligned. “Therefore” in verse 7 draws attention to the spirit in which prayer can tap in on God’s blessing, after the praying that cannot. More closely the flow of thought is from God making grace available. It is the remedy for a situation of selfish frustration (v. 6). The verse mentions grace twice. Therefore, do not come to God to use Him as an appendage to human selfishness, but bow in submission to Him, to what is in His interest. This entails taking a forthright stand to resist the devil (cf. Eph. 6:11–13), who can have a grip on the life (James 3:15). It also involves having the assurance that with submission available to receive God’s way, the devil will flee. He did when Jesus looked to the Father, resolutely dug in, and stood His ground (Matt. 4:11). Coming to such an agreement with God (cf. 5:16 where “confess” means “to agree with”), the positive side of the alignment is in “draw near to God.” When the sinning do, God draws near to them. They meet Him at His prayer door, and He opens the door (cf. Matt. 7:7–11).

In the flow of God’s Word, those who draw near to God, as in prayer, can only rightly do this by God’s gracious inclining. This is the spirit often taught in the psalms (Ps. 80:3, 7, 19; cf. 18), and prophets (Jer. 24:6; 31:18; Lam. 5:21). God is the enabler (Zech. 4:6). It is true in the teaching of Jesus (John 6:44, 65), and in Paul’s writings. God works in believers “to will and to do” (Phil. 2:13), and His grace gives them ability for anything (2 Cor. 3:5; 12:9). So, Paul often intercedes for God to furnish grace to help those who will receive it, putting this early and late in his letters. Any fruit that pleases God is by the power that God supplies (Gal. 5:22–23). James also believes that God’s work is responsible for rebirth itself (1:17) and every good gift after that (18; cf. Matt. 7:11). He would agree with Paul and Peter that whatever God exhorts men to do, He supplies the power to do (Phil. 4:13; 1 Pet. 4:10–13).

Accord, alignment, or agreement with God is the spirit in which the praying can legitimately expect God’s blessing. In 1:6–8 the asking James has counseled is in being submissive to God, of a mind aligned with Him and not an insincere double-mindedness. And so it is in 4:5–10.

After dealing with selfishness that hinders prayer and the solution to it (1–10), James emphasizes two related points in Chapter 4. The first is Slander that Dishonors God (11–12), agreeing with the letter’s frequent emphases on faith working by control of the tongue. The second focus is on Sensitivity that Prizes God’s Will (13–17), putting further accent on a stand against selfishness and a sincere submission to God.

Principles for prayer stream here as if in a brook’s current. First, we may often check and find that when we do not have God’s blessings, we have not asked. Second, even when we ask we need to screen matters honestly to see if we can be properly confident that our praying is along lines God can agree to honor (cf. 1 Sam. 2:30; Ps. 84:9–11). Third, our first need at times in prayer can be to turn to God with fresh submission of heart. Someone has said that “the greatest mission is submission.” Jesus was the greatest example of this (cf. Heb. 10:5–7, 9), and is the best one to emulate as we are His disciples or followers (Luke 9:23; 1 John 2:6).

Fourth, it is a great advance for prayer when people draw near to God. All the ten elements in 4:7–10 are bracketed by submissively drawing near God (7–8) and being humble in His presence (10). Effective prayer thrives in being near to God, as God on His part will draw near and hear. He has “set apart the godly man for himself; the Lord hears when I call to Him” (Ps. 5:3). James also is in step with the way other believers of his day understood effective prayer (2 Tim. 2:22; 1 Pet. 3:12; 1 John 5:14–15).

James 5:4

Cries to a Hearing God

Wailing appeals to God, seeking for Him to set right grievous injustices. This is the point here. This comes as a part in the overall sweep of Chapter 5, the reassurance of faith in anticipation. Certain judgment on the unsaved rich, who trust their wealth and take advantage of those under their power, is the idea in verses 1–6. By contrast, verses 6–20 put the emphasis on the consolation God gives to those who have a faith that works. The verses urge them to patience in waiting, having the encouragement in their Lord’s sure coming (7–11), purity of speech about others, with its joy in being free from judgment for this sin (12; cf. 3:9–10), and prayer with its benefit, whatever their situation (13–18). Then the consolation includes the rich sense of counting even by the persuasion of others, this with eternity in view (19–20).

Judgment on the rich and prayer from those who have suffered by their wrongs fits as another stage in faith that works. In 4:13–17, the point has just been that people ought to act in faith when they set their plans. They should be sensitive to prize God’s will as governing what they do, for example in making money. Now Chapter 5 opens with a look at what is in store for those who do not live by faith in God, who rather trust in riches they can heap up (cf. 1 Tim. 6:9–10, 17–18). And in the midst of this is the reminder to those who bank on earthly things, that the people they wrong to get their own way, if these are saved, reach God, while they find His door is shut to their own greed. They do it in prayer. The six verses flow in the way that follows.

The Coming of Judgment (1)

Rich people, those who are unsaved, could be present in a meeting of the believers and hear the letter read (2:2, 6–7). In 5:1 any who were guilty of persecution would hear themselves being bidden to “weep and howl.” For painful miseries are sure to be fulfilled on them. Some of their griefs would be in seeing objects they had amassed ruined as time went by (2–3). Beyond this, inevitably, they also must face the Lord, the Judge, at His coming when He will mete out justice that will mean the utter ruin of those who have not repented (7–9). In a larger scope, all people, rich or poor or in any financial status who do not come to know the Lord will meet retribution (cf. Rom. 6:23; 2 Thess. 1:5–9).

The Corruption of the Gains (James 5:2–3)

Riches and the objects they purchase are already in some cases showing that they cannot endure forever. Even the corrupting state of treasure in gold and silver will stand as “a witness against you.” God the Judge has from these, and more (cf. Rom. 2:16), all the evidence to weigh (1 Sam. 2:3). He is perfectly aware of what they lived for, and what they put their trust in. Things they thought were the be-all, end-all of existence will not only fail them but “consume your flesh like fire.” Things such as the objects that they themselves are guilty of depending on with a misplaced value system will in a sense be the cause of their very bodies being consumed in God’s judgment. This is “like fire,” analogous to the way fire in the physical sense now known is able to destroy.

In such a train of thought the reference to prayers comes.

The Cries of the Mistreated (4)

James speaks in two ways of the injustice catching up with the evil rich, first by the wages the rich cheated others out of, then the wails of the wronged praying for God’s remedy.

The wages bearing witness. Here for the second time in the six verses is a witness bearing its testimony against the unscrupulous. In verse 3, the corrupting factor in sinfully gotten wealth will raise its witness, this apparently before God who is the coming vindicator and judge (7–9). Withholding wages illegally is a matter God would be aroused about, for it violates His own law (Lev. 19:13) and prophetic word (Jer. 22:13; Mal. 3:5). Now the pay held back lifts its evidence, again evidently before the One who ultimately reckons with sin. Though neither the corrupting factor nor the cheating on salary has in itself a literal voice or can give literal testimony, both have influence at the future judgment. This is by the true facts which God summons from His unerring knowledge. As the psalmist said, men can commit sins that God is silent about for a time, and they may err in thinking they will get away with them. But the sin He will in His own time “state . . . in order before your eyes” (Ps. 50:21). The wrongs will “cry” figuratively in that God will use them as evidence. Those who do not trust in His mercy and grace, and mouth the lie that they just want justice will be shocked by how justice does them in.

The passage assumes the divine Judge’s unerring knowledge from all the evidence, just as the Scripture James knew said much about this (Ps. 62:12; Prov. 15:3; 24:12). Others in New Testament times who wrote for God were as sure of this as James was (Rom. 2:15; 1 Cor. 4:5; Rev. 20:12–15).

A second line of witness will also doom the unsaved.

The wail pleading for help. For the unsaved who were wronged the cry need not be in prayer, and even if in prayer it was not the kind uttered in faith that God approves (1:6–7). However, God deems important what is done to any person, and has His own record of it so as to be able to judge righteously. He is “able to save and to destroy” (4:12), and can judge any individual according to factors in that person’s life (3:1).

While the outcry need not be in prayer, for every one among the wronged, it can be, in right cases, for the persecuted whom God has begotten into salvation (1:17), the ones who pray along right lines for His help in trials (1:5–7; 5:13). Some of James’ readers had received evil treatment from the rich (2:6). In 5:6 “the righteous man” has been the target of the evil, even at times to the extent of the rich condemning and putting him to death. What suggests prayer in 5:4, at least for these? First, trials in James’ other passages are to be met with prayer, and so persecutions can be here. Second, the Scriptures can represent prayer in terms found here, of what God is thought of as hearing as if by an ear (Isa. 59:1). Third, cries over injustices here seem to be very much like the predicament of Moses’ people under unjust Egyptian taskmasters. The people of Israel reacted in groans, even in cries of prayer to God, which God heard (Ex. 2:23–24; 3:7, 9).

It is natural that the cries of the oppressed would be encouraged in the prayer aspect of petition, in each case looking to gain personal help. At the same time in such cases, it is easy also to see cries of intercession. For some workers in the harvest, or in any kind of work, plead as well for other people they know who suffer deprivations. Family members beseech God for one another, and a bond between those who know the Lord can prompt them to cry out for individuals caught in distress.

One other point about this judgment is on James’ mind.

The Crimes that God Sees (5–6)

God the Judge is aware of two things about the sinful in this case.

The selfishness they show. Vivid descriptions reflect it. The guilty lived to pamper themselves (“lived luxuriously”), and indulged for their own “pleasure,” as the lustful in 4:1–2, 4. They had “fattened your hearts in a day of slaughter,” lived for satisfying bodily appetites as farmers do on a day when they butcher animals, cook, and fill themselves. Only in these cases those done in are not animals but humans. It is not wrong in itself to have luxury, or enjoy pleasure, or eat richly, but such instances can be sin when done only for self without honoring God.

The samples they carry out. Among the crimes, even sins, are these extreme cases that selfishness can lead to. They have condemned true believers, the righteous, as in using their power and money to take advantage of them in court (2:6). Sin has even gone so far as putting some to death. This could be in direct violent attacks to take their lives, or by arranging that they die through court means that wealth enables them to rig. Their power is beyond what their victims can cope with. The poor are not able to resist the atrocities.

Still, an ominous shadow towers over these sins. It is that of the One whose coming is mentioned twice in 7–8 and whose standing at the very door is the scene in the next verse. Like a judge in a court, the Lord stands ready to enter through the door into his bench where he will voice judgment. In view of trials, yet with the certainty of God to bring about judgment against wrong-doers and good for His own (cf. 2 Thess. 1:5–9), believers have the call to exercise patient waiting. Patience is mentioned four times, and endurance twice in 7–12. The Lord is certain to be compassionate and merciful to those who trust Him (11).

Principles of prayer can now come under review. First, it can be right to cry out beseeching God for help when others inflict wrongs. We can do this, though we should not plot to exact our own revenge (cf. Rom. 12:19), or think some personal vendetta at the moment is the only way for justice to be done. Second, receiving hurt from evil-doers is difficult, yet as sure as there is the God of James, our proper prayers gain a hearing which will lead finally to a happy ending. Job’s case is a prime example. He endured awful sufferings, but God eventually helped him. Third, men may do despicable things to believers as they did to the prophets (James 5:10), and Jesus, but in the wider context God may use us to turn such sinners to the God we know (5:19–20). Then not eternal judgment awaits them, but eternal jubilation, and as God pardons us we will have forgiven their hurt to us.

James 5:13–18

Pray Whatever the Case

Six verses in a row here give the longest, most packed teachings on prayer in the epistle, as the first epistle to the Corinthians also has six consecutive verses (14:13–18). However, the longest New Testament direct teaching about prayer is that of Jesus (Luke 11:1–13), and the longest prayer is His as well (John 17). In James 5, various words for prayer occur nine times, compared with the nine in 1 Corinthians 14:13–18, eleven if the twofold mention of “sing” (v. 15) is counted as prayerful singing as in the Psalms. James’ six verses do explicitly give the most situations (six) in which to pray—in suffering, satisfaction, sickness, sin, seeking no rain, and seeking rain. For James, the heavy emphasis on prayer comes near the end of the letter, just as he puts a strong accent on prayer at the outset (1:5–7) and near the middle (3:9; 4:2–3).

In 5:7ff., as said in verse 4, the flow of thought is on faith’s consolation to believers, hence their patience to wait for God’s time (7–11), their purity in speech (12), their prayer whatever the situation (13–18), and their persuasion to help others come to God (19–20).

Here, then, is what James says in this immediate context about prayer.

Prayer in Suffering (13a)

The verb for suffering is kakopathei, from a compound word joining kakos (evil) and patheo (to suffer). It means “to suffer hardship or evil, be vexed, troubled” (2 Tim. 2:9). Sometimes it can mean “to bear hardship patiently” (2 Tim. 2:3; 4:5). James has just used the noun form in 5:10 for the prophets’ suffering of affliction. This difficulty that one of his readers may be facing can be physical or mental, or both, and can be due to a wide range of afflictions that are possible in the trials of 1:2–12.

When a believer is struggling in hard times, “let him pray.” The word is the regular, main word in the New Testament for praying, which can flexibly embrace any aspects of prayer. The chief point in this instance is evidently petition appealing for God’s help in grace to bear the affliction faithfully, for wisdom to rest in God and face it as He desires (1:5), or seek rescue out of it. Quite aptly a time of affliction can, in the triumph God supplies, even be one of interceding for others who face their own varieties of difficulties. James does not elaborate the possibilities, such as Jesus in his own trials praying for others (John 17).

Praise in Satisfaction (13b)

Suppose a believer is in a situation which encourages him to take heart, to feel cheerful. The word is from epithumeo, “to be in a good, upbeat spirit or mind” as it features eu (good) and thumeo (to be of a mind). It refers to a person who is exuberant. And it is in the present tense, showing that the encouraging situation is continuing on. The implication is that there is temporary freedom from adversity. The pressure is off, and the person feels in good spirits, in contrast to the case just mentioned, of suffering. However, it can also refer to being courageously cheerful even when still in trouble, because the believer sees or hears what gives a new lease on life (cf. Acts 24:10; 27:36). God’s sufficiency can lift a person to that level (cf. 2 Cor. 12:9). Or the believer may be encouraging himself in the Lord’s adequacy despite dark circumstances. Paul and Silas are New Testament examples of this when they sing in the jail at Philippi though their predicament itself is gloomy (Acts 16).

“Let him sing praise” is the counsel James gives. This entire phrase in the English is the translation of only one word in the Greek, psalleto, from the word psallo . The term means to sing accompanying the music of a harp. This could be in uttering a psalm written in praise of God (Rom. 15:9; 1 Cor. 14:15, 26). But it can also mean simply to sing praise, even if not using a psalm, for it could be in any of the categories of “psalms, hymns and spiritual songs” (Eph. 5:19). One sings in praise or thanks to God, accompanied by chords of the heart in adoring Him. Again the present tense calls for an ongoing tribute to God.

Prayer in Sickness (James 5:14–15)

Now James asks if a believer is down with an illness. The sick person is to call for the elders of the church. He or she is conscious and able to make this request, and again the recourse is to prayer. This time, owing to the ailing person’s frailty, help is especially needed from visiting church leaders who can intercede in full. It is not said here, but God also can honor normal prayer to which the patient’s heart also aspires even if he or she is not able to carry it out, through intercession by other trusting believers.

The word for the believer’s problem is from astheneo . The root idea is “weakness,” but in a range wider than just bodily sickness. It can refer to being weak in the sense of feeling the pinch of need during poverty (Acts 20:35), weak in being over-scrupulous in understanding liberty in Christ (Rom. 14:2, 21; 1 Cor. 8:11ff.), weak as to inability as the law was weak on account of the flesh not being adequate to keep it (Rom. 8:3), and Paul was weak in his own resources apart from God’s grace (Rom. 8:26; 2 Cor. 12:10). The word also is used for weakness in bodily illness (Acts 9:37; Phil. 2:26; 2 Tim. 4:20). This latter idea is by far the most frequent New Testament meaning, and is most naturally the sense in James 5:14.

First, the physical meaning is the most frequent in the New Testament. Second, it is the most probable in view of the elders praying “over” the person, suggesting that he or she is down, probably in bed. Elijah, for example, had prayed over a boy. This is different from simply praying “for” the patient, which could be done by various believers anywhere, and not necessarily “over” the one in need. For example elders could pray with and for a person who is mentally ill and seated with them, or for a person who is weak through spiritual discouragement. Third, using oil to anoint the body most naturally suggests bodily illness. Fourth, the case in Mark 6:13 about anointing sick people and healing them shows the practice at work in cases of physical illness. Fifth, the reasoning that the case is limited to spiritual weakness does not appear convincing anyway, since the possibility of sin being involved is not introduced until later in verse 15.

The oil does not have power in itself, for if it did anybody, and not necessarily church leaders, could apply it as a remedy. Rather the oil is a soothing substance (Isa. 1:6; Luke 10:34). It can help put the ill at greater ease and awaken their sense of expecting God to help in answer to prayer. In a somewhat similar case, Jesus used dust moistened by saliva, applied to a person’s ear (Mark 8:23–25; John 9:6). Jesus could heal with or without the use of such an element (Matt. 20:34). In any case the healing is by the power of God who heals (cf. Ex. 15:26), answering the prayer, and the oil is a symbol of that. God is the One who answers prayer in James 1:5–7 and even in this context as when He helps the suffering (13a), receives praises (13b), heals (5:16) and withholds rain or gives it (17–18).

The prayer is to be “in the name of the Lord,” for He is the One who heals just as he gives the other consolations in 5:7ff. Praying in this name follows the teaching of Jesus to pray “in My name” (John 14:13–14; 16:23; cf. Eph. 5:20), in view of His power, honor and will.

For such prayer in this name, James gives the consolation, that “the prayer offered in faith will restore the one who is sick. . . .” Some have introduced a very special, extra kind of faith as the secret here, a faith that only some believers have. The more probable idea is the authentic faith believers always are to exercise. It is the faith that James advocates for believers all through his letter, for meeting trials (1:6–7), and showing good works (2:18d, 22, 23). Faith is vital for any receiving from God through prayer (Matt. 21:22; Mark 11:24). Any prayer, and any exercise of faith, is to be in submission to God’s will in any situation (John 15:7; 1 John 5:14–15). James recognizes the importance of this sensitivity to His will (4:15).

Some reason that the definite article before “faith” points to a special, higher degree of faith, “the faith,” and not normal faith. But the New Testament often has a noun followed by the phrase “of the faith,” yet reference is to what is true for all of the saved. This appears in Romans 10:8, “the word of the faith which we preach”; 2 Corinthians 4:13, “we having the same spirit of the faith”; Ephesians 4:13, “the unity of the faith”; Philippians 1:25, “for your furtherance and joy of the faith”; Philippians 2:17, “the sacrifice and service of the faith of you”; 1 Thessalonians 1:3, “your work of the faith”; 1 Timothy 1:17, “fight the good fight of the faith,” and so on. Also, “faith” occurs sixteen times in James, and six have the article.

Some also argue for a special degree of faith by pointing to the point-blank guarantee of healing in this case. Yet the New Testament often uses general statements as though they are the case in every instance absolutely, but which may admit of qualification in a more detailed statement. For example, Matthew 21:22 promises that whatever is asked in prayer, with believing, the askers shall receive. This is no doubt qualified by the will of God as in John 15:7 and 1 John 5:14–15. Mark 11:24 has the point-blank words that whatever the desire in prayer, with believing the ones who are asking shall have the answer, which again is qualified by 1 John 5:14–15. Jesus offers in John 14:13–14 to do anything asked in His name. This is not in cases of misuse but again must be qualified by His wise will, just as 15:7 would appear to be. Certainly these are not absolute offers that include even doing irresponsibly whatever the limited and selfish whims of believers fix upon.

Some also argue the many examples of people being healed after prayer such as in James 5:14, as if the faith has to be of a greater degree to gain this. Yet there also are many examples of people being healed after their own, or others’ common prayers even where some special gift of faith is not involved. Then, too, in many cases God does not choose to heal a given person that many of the godly and even fine leaders pray for. It is not always God’s will to heal of a particular physical problem (2 Cor. 12:7–9; 1 Tim. 5:23; 2 Tim. 4:20).

All true prayer is “the prayer of the faith.” Faith is always necessary in prayer that God promises to answer, as James himself has already emphasized. At the same time a so-called faith, a spurious claim to have it, without works, is dead as in 2:14–26. The elders responding in obedience to God pray the prayer of the faith.

Prayer about Sin (15c)

After James completes his words about God restoring one from bodily illness, he adds the possibility that sin may also be involved. In case it is, it needs to be dealt with. He uses a construction of words that means “if he has committed sins,” that is, maybe he has, maybe he has not, but if so, “they [the sins] will be forgiven him.” Not every case of bodily sickness is one where specific sins are involved, but in a case where sins are entailed, the entire problem needs to be resolved. The faith that the elders show, and the faith the sick person shows in calling them to his or her home and depending on God is assumed as at work here as well.

Confession is assumed, as verse 16 immediately calls for this. “Therefore,” if sin is present that needs God’s forgiveness, “confess. . . .” James exhorts believers to do this “to one another.” Certainly it is to God, but if a believer has wronged others, as for example with the tongue (Chap. 3), it fits the case to clear up matters with “one another.” The word “confess” (exhomologeo) is the same word that appears for confessing sins in 1 John 1:9, except that here the prefix ex is attached (Matt. 3:6; Mark 1:5). In both forms the idea is “to confess, admit” in the sense of agreeing or saying the same thing, seeing eye to eye. Whether to God or others one has offended, this is vital for clearing obstacles to fellowship.

The Roman Catholic idea of confessing to a priest is not evident here. Luther said, “A strange confessor! His name is ‘one another.’ “ If Roman Catholic confession were in view, the priest would need to confess his sins to the penitent as well, to make it reciprocal. Also, the confession does not require even airing secret sins before others, though they need to be acknowledged to God. The passage does not fit well the Catholic or Greek Orthodox Church idea of “extreme unction.” This is the belief that 5:14–15 refer to a person receiving a priest’s help to gain God’s blessing when he is in an extreme illness, to assure his eternal salvation. First, the passage speaks of elders, not priests. Second, the wording does not suggest that the patient’s salvation is in question, any more than the two previous examples of suffering and satisfaction (v. 13). Third, the example of anointing in Mark 6:13 is related to physical recovery, not preparing people on the brink of death to enter into it. Fourth, “save” in verse 15 can refer to physical deliverance as it often does in the New Testament, and the next clause points to this in “the Lord will raise him up,” not to giving him eternal life as contrasted with eternal condemnation. Fifth, that sins may be an issue in a given case does not enter the picture until discussing the bodily remedy has been completed. Sixth, the focus of verse 16 is on confession in the believers’ fellowship with one another. It is not on an urgency of eternal destiny.

Believers only are to confess to others publicly the sins that have offended the others openly; to dredge up all the lusts of the flesh could damage confidence between believers and pose a real barrier against fellowship.

Not only is confession important in dealing with sins. Believers are to “pray for one another” as well. In confession and intercessory prayer in general for others, the picture has expanded from the particular situation of a sick person and church leaders. Here the interceding is for the physical ailments of others, “that you may be healed.” The word is iaomai, which appears in the New Testament in most instances for bodily healing (Matt. 8:8, 13; Luke 5:17; 6:19, etc.), but also for salvation from sin. In the second sense, the word refers to deliverance from various kinds of problems. It is often a healing spiritually from sin and its ills, so Isaiah 6:9–10, which refers to blinding of the eyes and dullness of the ears to God is cited in New Testament passages (Matt. 13:13–15; John 12:40; Acts 28:27–28). In James 5:16, the healing covers any kind of malady, as verses 14–15 prepare for this by both bodily recovery and the solution to sins. “That you may be healed” is a clause emphasizing purpose, introduced by the word hopos, “for the purpose that.”

To emphasize the power that can work through prayer, James follows this up with the possibilities that a righteous person can expect. He says, literally, “The prayer of the righteous, being energized, has much power.” The word for “prayer” is deesis, an “appeal” or “entreaty” for help as in the list of prayer words in 1 Timothy 2:1. Elijah’s examples will soon illustrate it in the following verses.

It is the appeal of “a righteous person,” putting the emphasis on one who is righteous in a practical sense, in a life with faith that works as throughout the letter. James agrees with other New Testament passages. An example is 2 Timothy 2:22, where the pursuit of righteousness is a description of one who can validly call on God out of a pure heart. Another case is 1 Peter 3:12 where God sees the righteous person and hears this one’s prayers (cf. an Old Testament case in Ps. 34:15).

“Much power” attends such prayer, James says. The term power is the present tense of ischuo, “to have power, avail, be effective.” This appears in Galatians 5:6 for circumcision not having effectiveness, whereas faith that works through love does. And it occurs in Hebrews 9:17 in the case of a human covenant, a will, that is not in force (effective) while the one who made it is living.

What has such power in James 5:16? It is the righteous person’s prayer, not in itself but in”being energized.” The word is from energeo “to energize, empower,” and it is in the present tense to focus on a continuing effectiveness. It is a participle, in the form that can be middle voice (prayer’s “energizing,” i.e., what it is able to do) or passive (when “it is energized” by God). In the latter possibility, God works in believers by His abundant grace of 4:6, or as Paul says it “to will and to do” (Phil. 2:13). And He gives the power for “praying in the Spirit” (Eph. 6:18; Jude 20). While the latter is true in God-pleasing prayer, the better evidence inclines to the middle voice idea in James 5:16. This is because the same middle/passive form of energeo is more naturally middle in other verses (Rom. 7:5; 2 Cor. 1:6; 4:12; Gal. 5:6; Eph. 3:20; Col. 1:29; 1 Thess. 2:13; 2 Thess. 2:7). Another pointer to the middle idea, what prayer is able to do, is James’ own emphasis in his examples. He shows twice what prayer accomplished in Elijah’s cases (5:17–18) The spotlight in verse 17 is not on prayer being enabled, but on it being pleaded “earnestly.” Of course the results, despite Elijah’s limitations, were due to God’s gifts, such as power that gives sufficiency (cf. James 1:17, also John 15:5; 2 Cor. 3:5; 12:9).

The context of prayer moves on.

Prayer in its Samples (17–18)

James wants to make three points.

Elijah’s pathos. The power was not in the man himself, or strictly in his prayer. It was in the Lord in whose name it has its validity (14), who is able to raise people up (15), ready to heal the body or the spiritual condition (16). James underscores Elijah’s pathos: he “was a man with a nature like ours,” subject to its weakness and limitation. In the 1 Kings drama of his ministry, his human failure and need is frankly in view (19:3–10), as are his great successes by the power of God.

Elijah’s prayer to prevent rain. James has no direct reference to the prayer in 1 Kings, but prayer is evident in 1 Kings 17:1. For there, the prophet was accustomed to appear in the very presence of God, and derive his authority from Him. That is involved in his words to King Ahab about the Lord, “before whom I stand,” in availability to proclaim His Word, and in prayer depending on Him. By being in God’s presence he knew of God’s intent to withhold rain, and was involved with Him about that. James never explicitly says that rain was held back by God’s power, but he means this since the prayer is to God, and His answer would explain the drought.

Elijah’s praying was intense. The literal expression in verse 17 is “in prayer he prayed,” the most common noun for prayer in the New Testament (proseuche) followed immediately by the participle of the same word, “he prayed” (from proseuchomai). The aorist tense looks at the whole effort of the prophet’s praying as a decisive drama, and the middle voice accents his active effort as he himself did this. The double use of the word for prayer conveys that he prayed “earnestly, fervently.” Such a construction is similar to that in Luke 22:15, “with desire [noun] I have fervently desired [verb] to eat this Passover with you.” Other New Testament examples describe especially earnest prayer. Luke 22:44 says that “in agony Jesus prayed very fervently [ektenos],” and the same word is used for the church praying “fervently” for the imprisoned Peter’s safety (Acts 12:5). Another expression appears in Colossians 4:12 for Epaphras “always laboring strenuously [lit., “agonizing,” agonizo]” in interession for Colossian believers.

Elijah’s prayer to provide rain. “And he prayed again,” in 1 Kings 18:42–45, bowing before God seven times. God then sent a heavy shower. God’s sky, controlled by Him, poured rain; this answers to the “heavy shower” in the Old Testament passage (1 Kgs. 18:44).

It is quite natural in the flow of James 5 to be impressed by a comparison. As help comes from God to answer prayer by blessing human spiritual life (13–16), He also is the resource for giving rain (17–18). In the wider context of the letter, He gives generously from above to provide spiritual fruit in response to prayer (1:5; cf. 4:6), and He can give abundantly as He answers prayer to furnish fruit in the natural realm (5:18). Even in his own weakness, a believer can be encouraged to pray and see the great things God can do, as Elijah prayed.

A review of 5:7ff. shows God’s consolations that bless, in contrast to His judgment on those who set themselves against blessing (1–6). James focuses on patience to wait for God’s blessing, purity in speech, prayer, and finally in 19–20 the persuasion of others to turn to God.

Prayer is not mentioned in these last two verses, but James could well have intended for readers to see the conversion as a result of prayer’s impact, in part. A believer can help a person who has strayed from the faith to return to God. Whether that means a saved person draws near again and God allows his physical life to be extended, as some say, or a person who professed salvation now truly is saved, prayer could fit the case. Several reasons argue prayer’s relevance. First, prayer in the preceding verses (13–18) is a key factor in God’s solution. So prayer can be crucial in this change too. Second, a believer who turns another to God is said to do, as a channel, what in a more profound sense only God is able to do (John 6:44, 65). And as the believer depends on God, as in receptivity to His Word (1:21), help by His gifts (1:18; 4:6), and praying for Him to work, God uses him as the answer to his own intercession. God draws the erring person, using His human servant who is spoken of as if he does it on his own (cf. 1 Tim. 4:16; Jude 23). Third, prayer’s role in the spiritual blessing of another is explicit in 1 John 5:16 (cf. also Rom. 10:1; Acts 8:24; 1 Tim. 2:1–2). Fourth, such prayer would be in harmony with prayer in the Scriptures that these Jewish recipients of James 1:1 could look back to. Prayers in the Word showed dependence on God to turn hearts to repentance (Ps. 80:3, 7, 19; Lam. 5:21). Fifth, one who helps another draw near God would do this by the same principle James presents earlier (4:7–10). Prayer would have a vital part in the intercessor’s submitting to God and humbling his life before Him, and so it would for the person he helps, as expressed in confession (4:8; 5:16). Prayer to the God who can open the heavens to pour rain can also ask God to open a heart and effect restoration.

James opens his letter with faith overcoming human trials, and ends with faith overcoming the greatest human problem. Faith is the remedy for human lack in trials (1:4), and the solution to human lack in the greatest turnabout (5:20). So, in the case of the believer God can use, “let him know” what a great thing is possible with God. Let him look to God in faith, faith that works.

Principles are easy to encounter in this prayer passage. First, whatever the situation, pray! James’ examples can remind one of Paul’s words, “pray about everything” (Phil. 4:6). Second, even when an illness brings the life very low, have faith in God and count on His people to pray to Him. Third, whenever sin is part of the immediate difficulty, confess and believe that God forgives. Fourth, if others have been wronged by the sin, confess to them as well. Fifth, think not of your human limitations, but of what the great God is able to do. Sixth, looking at how God has answered prayers of others like Elijah can fan the flame of faith. Seventh, God not only can bless a life by prayer, but use that life to pray and bring blessing to someone else.

Prayer in 1 Peter

Peter’s first letter has at least thirteen references to prayer, more for its length than any book of the New Testament. Ephesians does not have as many separate mentions of prayer, but for its length devotes more verses to this due to longer sections on prayer in its Chapters 1 and 3.

In 1 Peter, prayer begins in 1:2 and appears at the very end as well (5:14), as in most New Testament epistles. The impact of prayer on the vital lines of thought in the letter will be evident shortly. By contrast to this first letter, 2 Peter has but two references to prayer, at the outset and end.

The Author and Date

Peter the apostle is quite widely accepted as the writer, and the evidence favors this solidly enough, despite other views. A claim to Peter’s authorship is clear at the beginning (1:1), and in 5:1 the writer calls himself an eyewitness. Evidence outside the Bible also affirms thatPeter wrote the book. Such writers of early Christian circles as Polycarp, Irenaeus, Tertullian, and Clement of Alexandria attest Peter. Wayne Grudem in his commentary on 1 Peter shows, too, thatthe main reasonings against Peter can be answered quite satisfactorily (pp. 25–33). Silvanus of 5:12 possibly contributed his mind with Peter’s in the writing, as Paul acknowledges his assistance in writing to the Thessalonians (1 Thess. 1:1; 2 Thess. 1:1). But Silvanus’ role depends on the Greek word dia (Peter has written “through” Silvanus). It can mean “through” this associate’s help in crafting the writing, as Tertius helped write Romans (16:22), or “through” Silvanus as the messenger carrying the epistle. The latter has the better evidence, as Grudem claims. An example of dia for messengers is Acts 15:23. If Silvanus helped in the actual writing, Peter could have included his name in 1:1 as Paul does this in the Thessalonian letters. It is best to see Peter alone as the writer, and also his authoring of 2 Peter. The writer of thatepistle claims the writing as his “second letter” (3:1).

Peter was a prime person to be the writer. He had been a leader among the twelve disciples. Jesus had told him He gave him the “keys,” probably His teachings, to the kingdom (Matt. 16:19). This does not mean thatJesus did not commit authority to the other disciples (cf. 18:18), and in principle to other believers. In regard to prayer, Peter had been among those who sought out Jesus after His early morning prayer (Mark 1:35), who knew of his all-night stand in prayer (Luke 6:12), of His repeated “time-outs” from other busy ministry to go away and pray (5:16), and of His prayer far into the night (Matt. 14:23). Peter had heard Jesus teach what to pray (Matt. 6:9–12; Luke 11:2–4), His parable on prayer (Luke 11:5–7), and His exhorthation to pray encouraged by the Father’s sensitivity to give on a level “that was much more” than human fathers (11:9–13). Peter had heard Jesus’ prayer for believers in John 17, and had felt the impact of Jesus’ words to him, “I have prayed for you thatyour faith will not fail” (Luke 22:32).

The probable date was in the period A.D. 64–66. If we accept evidence for Peter writing 1 Peter and also the second letter, then 2 Peter 3:16 is relevant as to the time. What is said in 3:16 indicates thatPaul is yet alive, before his martyrdom ca. A.D. 67–68. Persecution of believers at Roman hands broke out in the later 60s under Emperor Nero, and 1 Peter is during a scourge of heavy trial (1:7; 3:17; 4:12–19). It seems, however, to be before the extremely severe imperial persecutions of 67–68. So a 1 Peter date of 64–66 fits reasonably, and 2 Peter could follow shortly after. Already, God’s people faced charges of slander as Christians (1 Pet. 4:14–15), and abuse for abstaining from sinful indulgences thathad titillated them in their former, unsaved days (4:4–5).

Peter’s locale when writing, based on his reference to “Babylon” in 5:13, is variously believed to be Babylon on the Euphrates, or an army outpost called “Babylon” in or close to Cairo, Egypt, and “Babylon” seen as a figure for Rome. The third view is most widely held, and has the best attesthation. Clear evidence shows thatPeter was in Rome in the earlier half of the 60s. He uses other figurative language such as the temple/priesthood imagery in 2:4–10 and “crown” in 5:4, and could employ “Babylon” as a figure for the evil empire city, Rome. This would be a veiled and softer way to refer to Rome without directly attracting more persecution toward believers from Roman authorities.

The Background

Peter is writing to believers in the areas specified in 1:1 in Asia, Galatia, and Cappadocia south and east of the Black Sea. Jews from such areas as Cappadocia and Asia were visiting Jerusalem at the Feast of Pentecost when the Holy Spirit came and Peter preached the message to the crowd (Acts 2). Converts to the new way going back to the areas could be one of the reasons for believers later being there. With this reason was the witness of Christians reaching out to those areas, as from Paul’s ministry at Ephesus (Acts 19:10), when “all who lived in Asia heard the Word, both Jews and Greeks.”

Those Peter writes to have been born again and are rejoicing even in trials (1:3, 6). He desires thatthey will “grow in relation to salvation . . .” (2:2), for if they are believers (cf. 2:3) they are “a chosen race, a royal priesthood, a holy nation, a people for God’s own possession” (9).

Were these Jews, or Gentiles, or a mixture of these? Some propose Jews due to the Old Testament dispersion language in 1:1, Old Testament allusions such as the temple language (2:4–8), based on Old Testament passages focused on Israelites (2:10; cf. Hos. 1–2), and women being “Sarah’s children” (3:6). However, a mixed group of recipients has more to support it. Gentiles who believed could be quickly taught Old Testament points thatwould have great force for their lives as well. The sthatus of being “not a people” and now the people of God (2:10) could, in principle, be language suitable to describe the change for Gentile converts too. As in Paul’s letter to the Ephesians (2:12, 17, 19), Gentiles who had been far off from God had been made near and had become part of God’s spiritual household. The readers are linked with Gentiles (2:12), and their former manner of life was of characteristics fitting Gentiles, “vain” (1:18), in “former lusts of ignorance” (1:14), and pursuing what many unsaved Gentiles sought (4:3–4). The author uses his Greek name Peter (1:1), not his Aramaic name Cephas (cf. John 1:42). And in 1:1, the idea of “dispersion” could aptly fit any believers, for even Gentile believers were scattered in the world where they were “aliens and strangers” (2:11), “sojourners” (1:17) during this present life while away from their eventual, heavenly homeland (1:4).

The Theme and Outline

Suffering or persecution are mentioned eighteen times in the five chapters, from 1:11 to 5:10, six of which refer to Christ’s sufferings (1:11; 3:18, 5:1, etc.). His suffering is an example for believers, who follow in His steps (2:21; cf. John 15:18–25). Trials are mentioned in three verses (1:6, 7; 4:12). Yet the theme is not trials, but more the coping with trials; it is triumphing consolation while growing by grace in Christ amid sufferings. In a nutshell it is triumph in troubles. Peter emphasizes the hope of believers in their heavenly inheritance (1:3–4), and the godly life thatrises to victory over worldly values even through trials, inspired by the ultimate consolation. The future hope is before readers at least eleven times under such terms as “living hope,” “inheritance,” “salvation” in its final sense, “grace” (1:13), “glory,” and the prospect thatGod will “exalt” the saved (5:6). The proof or proven character of their faith as such a hope shapes them, though they are tested by fire, can be found at their future judgment to have God’s verdict of praise, glory and honor as their fitting reward (1:7). Whatever they face in life, they are to grow in relation to the salvation they have (2:2), and the God who supplies grace for living above circumstances will develop them in His godly values (5:10). Grace is mentioned eight times and is the sufficiency for triumph (1:2; 3:7; 4:10; 5:5, 10, 12) as well as the ultimate triumph in consummation Christ will effect (1:13). Love also saturates the epistle, appearing an equal eight times, and faith is mentioned in six cases.

Triumph in godly values can show in the various contrasts of the epistle between a life of lusts to satisfy selfish will and a life unto the Lord to be servants doing His will (2:16; 4:1–4). Some of the descriptions of triumph are as follows in the right hand list:

The Life of the Unsaved

The Life of the Saved

Riot (4:4)

Righteousness (3:12)

Impurity

Purity (1:22)

Speaking evil (2:1; 4:4)

Speaking good (2:9; 3:9)

Disobedience (2:7–8)

Obedience

Dishonesty

Honesty (2:12)

License

Liberty (2:16)

Outward show of beauty (3:3)

Inward reality (3:4)

Setting apart selfish desires (4:2–4)

Setting apart the Lord (3:15)

Suffer for evil (3:17)

Suffer for doing good (3:17)

Will of the Gentiles (4:3)

Will of God (4:3)

Using others (4:3)

Loving others (4:8)

Taking (4:3)

Being hospitable (4:9)

G0rudging (cf. 4:9)

Generous (4:9)

Proud (5:5)

Humble (5:5)

Dependent on self

Casting care on God (5:7)

Victimized by the devil (5:8)

Victors over the devil by watchfulness (5:8)

Prayer is pervasive within this theme as the life-line in receiving the grace thatGod gives (5:5; cf. Heb. 4:16). To grow, being on top of things whatever he must face, each believer can “cast all your care on Him, for He cares for you” (5:7). The role of prayer is evident in several of Peter’s emphases, which keep cropping up in the flow of thought. Prayer is mentioned in every chapter, which is not true of any other New Testament book of more than one chapter except Colossians. Peter is the only New Testament writer who praises God for begetting those who believe into a living hope of their future inheritance (1:3–4). His letter is the only New Testament book except Hebrews (13:15) to refer to prayer as offering up sacrifice in worship (2:5; cf. Ps. 141:2). He is the single writer of an epistle to refer to Christ as committing Himself in prayer to God (2:23), and believers doing this also (4:19). Only in 1 Peter 3:7 and 1 Corinthians 7:5 do readers find prayers of husband and wife explicitly mentioned together. “Prayers” appear twice in 1 Peter 3 (cf. vv. 7, 12), the first a caution against their being hindered, the second the consolation of their being successful.

Peter is the lone New Testament writer to comment on the ears of the Lord being attentive to believers’ prayers (3:12). He alone in the epistles relates prayer to the urgency of “the end of all things” (4:7). He is unique in calling on God with four descriptive words for His helping believers to grow (5:10). This shows his recognition of the strategic place prayer has in the growth he exhorts (2:2–3; 2 Pet. 3:18). Prayer occurs at least twice in every chapter, which does not occur in any other New Testament book thathas more than a single chapter.

The outline in which prayer occurs:

I.   The Destiny of Believers (1:1–2:10). Peter mentions the prospects of salvation (1:1–12), its products such as hope, holiness and love (1:13–25), and its purpose (2:1–10).

II.  The Demonstration of Believers Amid Suffering (2:11– 4:19). Peter first summarizes his exhorthation (2:11–12), then gives specifics relating how godliness shows submission to civil authority, masters, husbands, wives, and in relationships toward believers and unbelievers. Then he gives an example in Christ’s identification with sufferings (3:18–22), and shows thatbelievers are to be identified with Christ in sufferings (4:1–19).

III. Duties of Believers (5:1–14). Peter writes of duties the elders are to fulfill, then of believers in general, and gives his closing greeting.

It is time to look at individual instances of prayer in the letter.

1 Peter 1:2

Let God Supply Sufficiency!

As is typical in New Testament epistles, Peter upon beginning to write is quickly calling on God for a supply to his readers. This he sets forth in a threefold way.

The Environment

Prayer does not come until the final words of verse 2, fitted after Peter identifies himself and mentions crucial matters relating to salvation.

The authority. This would be evident to the readers at the mention of “Peter,” known among Christians as God’s leading spokesman at Pentecost, a key voice at the Jerusalem Council (Acts 15), and strategic in many matters of Christ’s cause (Acts 3–12). That he was “an apostle of Jesus Christ” would convey his authority, and bid those who were “born again” (1 Pet. 1:3) to attend on his words.

The audience. These are believers in the five areas thatthe verse specifies (cf. the Introduction).

The acknowledgment. Peter recognizes their salvation, which he sums up in three emphases about the work of the Father, the Spirit, and Jesus Christ.

(1) Selection by the Father. The believers are His “chosen” in accord with the standard of His foreknowledge in sovereign, determining selection by His own will.

(2) Setting apart by the Spirit. The Holy Spirit set them apart in pursuing the Father’s interest to save them, inclining them to receive the Father’s grace in drawing them (John 6:44, 65). His role, ever seeking to glorify Christ (John 16:14), contributed to the third point.

(3) The submission to Christ. Roles the Father and Spirit fulfilled were so thatthese responding for salvation would obey Jesus Christ in believing (cf. Rom. 10:9–10), and be cleansed with His blood (Acts 15:9; Rom. 5:9; 1 Pet. 1:18–19). Even from the Old Testament it was predicted thatthe Suffering Servant would “sprinkle” those of many nations (Isa. 52:15).

It is for these, so carefully defined, thatPeter prays.

The Entreaty

Lifting a prayer-wish as he writes, or during a “time-out” pause from other things as his Lord had done (cf. Luke 5:16), Peter asks for spiritual supply critical to believers to help them grow in godliness.

Grace. As near the outset of many New Testament letters, the writer intercedes for grace as unmerited favor in its expressions of power, adequacy, a tempering, toning, and motivating of life thatenables the saved to do the will of God. Peter sees it as ability thathelps to fulfill the married life as God desires (3:7), and ability for all of service (4:10, 11; cf. 1 Cor. 15:10). He believes thatthe God who hears his prayer is “the God of all grace” who will “perfect, confirm, strengthen and establish you” (5:10).

One can soon be aware as he reads 1 Peter thatsuch sponsoring sufficiency “supplies” the born again (4:11) to live the traits listed on the right side in the contrast column above. Grace lifts them to a walk thatis holy, righteous, pure, obedient, honest, loving, humble, victorious over the devil, and other descriptions for doing the will of God.

It is alertly on target, then, to pray for such bounty before the many details thatexhort a godly demeanor.

Peace. When grace transforms life, closely attendant with it is the tranquility thattempers the attitude. Every believer is to “seek peace and pursue it” (3:11), and in thatverse peace flows as the composure one can have within himself, with others and with God as he cuts away from sin and does what is good. Such a calm grip on things is closely bound with prayer in verse 12. Similarly Paul’s concept is for believers not to worry about anything, but in everything to pray depending on God’s supply. And, he adds, “the peace of God thatsurpasses all understanding shall do guard duty over your hearts and minds in Christ Jesus” (Phil. 4:6, 7). Peter could draw on the rich Old Testament teaching in which those who love God’s Word have great peace, and nothing offends or unsettles them (Ps. 119:165). God had promised to keep in “perfect peace” the one whose mind was stayed on Him, trusting (Isa. 26:3). So, prayer asks for what God is willing to give. And with His supply comes His solace and soothing thathelps His people through and over the ruffles of life.

The Extent

Peter’s prayer even asks God for the measure of grace and peace. “May [they] be multiplied,” he requests. His verb is plethuno, and the passive voice in the opthative idea shows a dependence on God to answer the appeal. The word means “be multiplied, increased.” Peter uses it also in his prayer of 2 Peter 1:2. It appears for the early Christians multiplying in number (Acts 6:7), expressions of Christian preaching being increased as the Word spread (12:24), the multiplication of seed thatwas sown, when harvested (2 Cor. 9:8), and God multiplying Abraham by giving descendants (Heb. 6:14; cf. Gen. 22:17). In Matthew 24:12 the word appears for the spread of godlessness, and in Peter’s prayer the extent he seeks is the opposite—for grace and peace. The apostle is interceding for these aspects of blessedness in very full, copious enlargement (cf. Phil. 1:9–12; Col. 1:9–13). God’s answer can come in helping believers grow.

In the same prayer in 2 Peter 1:2, Peter includes words about the esthate in which grace and peace are available, “in the knowledge of God and of Jesus our Lord.” And in the exhorthation of 2 Peter 3:18, Christians are to “grow in grace and in the knowledge of our Lord and Savior Jesus Christ.” Since the sphere is in things of God’s Word which expresses His will, it is natural thatPeter wants God’s people to “long for the pure milk of the Word, thatby it you may grow in relation to salvation . . .” (1 Pet. 2:2). God will use His Word to help believers have more of grace and peace, for the Word is able to build them up (Acts 20:34). From God’s side this will be His answer to prayer, and from their side by their appropriating and assimilating His Word, obeying it more and more.

Principles of prayer can be headlined in review. First, God’s kind of intercessor finds thathis passion for other believers is an outflow of God’s great provisions for salvation. Here, the roles of Father, Spirit, and Son elicit Peter’s concern thatbelievers experience further, practical bounties thatcan flow from an inexhaustible fullness. Second, it is fitting thatin prayer for what God can give, we mention the ability (His grace) before the tranquility (His peace). The adequacy of the first leads to the serene assurance and poised calm of the latter.

Third, since we have a great God of full supply (Phil. 4:19), we can ask and expect great things (cf. Job 5:8–9). This ought to lead us away from praying as if we are to get by on what is barely enough when God can furnish what is bounty enough. Fourth, as the prayer in 1:2 reads, it is very brief (five words in the Greek), but how definite, to the point, and tuned to crucial needs.

1 Peter 1:3–5

Blessed Be God for a Great Hope

It is very difficult to decide, and debatable, where to see the end of the prayer thatbegins in verse 3. It may go on through verse 9, but the end of verse 5 brings readers to a comment about salvation, and verse 6 may not be prayer but related words about rejoicing based on the verities of verses 3–5. However, one needs to keep in mind thatprayer in petition or some other aspect often fuses with prayer thataffirms truth, as is so natural in the Psalms.

The prayer is simple. It is a praiseful blessing to God (the Object), then the Occasion of the blessing.

The Object of the Blessing

He is the God and Father of our Lord Jesus Christ. Peter had just referred to every member of the Godhead in verse 2. He has the Father again in view as the one believers address as Father when they pray (1:17), and says thatHe raised Christ from the dead (21). Later Peter cites Isaiah 28:16 where God announced the laying of His cornerstone for the spiritual temple, the Messiah (2:6). He is the One to whom Christ kept committing Himself as One who judges righteously (2:24), the One at whose right hand Christ now sits (3:22; cf. Rev. 3:21). In 4:11 Peter has the Father in view as believers speak His words, as He supplies strength for their serving, and ought to be glorified in all things in their service through Christ. He is “the God of all grace” who called believers to His eternal glory in Christ, and is the One who takes the responsibility for aspects of Christians’ growth (5:10).

The Occasions for the Blessing

Three of these are immediately clear. One is the reservoir of God’s abounding mercy, another is the rebirth God has given, and the third is the riches He assures to His heirs. Peter is celebrating in prayer these reasons thatare an outflow from God’s worthiness of praise-thanks.

The reservoir of mercy. Occasions for worshipping God are first of all according to His mercy. The word “according” emphasizes the norm, standard, measure or level on which God shows Himself as the Blessed One. It is the plane of His “great mercy,” His lavish generosity in extending pardon even when men deserve punishment for their sins. Peter is consistent with testimony about God’s incredible mercy in the Old Testament (Ex. 34:6–7; Ps. 103:8; Mic. 7:18–19), what Jesus had taught in a direct answer to Peter (Matt. 18:21–35), and Paul’s theme of God being “rich in mercy” (Eph. 2:4–7). Peter will say more of this mercy in 2:10, “. . . you had not received mercy, but now have received mercy.”

The rebirth. God has “begotten us,” those of faith (5, 7, 21), thatis, given new birth, birth from above, as Peter had heard Jesus teach Nicodemus in John 3:1–7. Peter in 1:23 relates being “born of God” to God’s instrument, the word of God. And in 2:2 he wants the reborn to develop an appetite for “the pure milk of the word, thatby it you may grow in relation to salvation. . . .”

God’s begetting to a new life thatis a stimulant to praise is “to a living hope through the resurrection of Jesus Christ from the dead.” The “hope” is the confident expecthation of a destiny with God, and the transforming vitality thatshapes life’s values now in light of thatincredible outlook (1:21). That it is a “living” hope is true “through” the reality thatChrist arose from death, and guarantees eternal triumph over death to all who are related to Him. Christ died to pay the penalty for sin, and His rising from the dead, conquering it, assures thatHis provision has justifying efficacy for those who believe (Rom. 4:25). Not only that, but Christ ever lives to make intercession for believers (Heb. 7:25; cf. Rom. 8:34). And, too, As Peter will soon depict in 2:4–6, those identified with Christ the “living stone” in God’s spiritual temple are themselves “living stones” who never will be disappointed. In Peter’s thought, as Christ died believers are to think of themselves as having died (4:1). And as Paul taught, those who believe have died and risen with Christ (Rom. 6:1–10; Eph. 2:4–6; Col. 3:1). But the hope is “living” for other considerations as well.

One of these is thatwith the new birth the believing are in a new life with all things made new (2 Cor. 5:17). God has not redeemed them with things thatare perishable (1:18), but by Christ’s very life and life blood (1:19). Then He arose (3:21), and is their Shepherd and Bishop (2:25), at the right hand of God with all things being subject to Him (3:22). He has the authority to keep them safe. Their hope is even a “living” one because they were born of seed, the Word, thatis living and abiding forever (1:23–25), and they partake of thatabiding nature.

The prayer continues with the riches God keeps in prospect for those of the “living hope,” and these define the future destiny for which they hope.

The riches. Peter’s picture for the destiny is drawn from a cultural image thatcan be a bonanza exciting to human expecthation, an inheritance. As an inheritance is known in providing riches in temporal life, God pledges a greater inheritance. The image for the believers’ future blessedness appears in Paul (Rom. 8:17, 18–25; Gal. 4:7; Eph. 1:11; 3:6), in the Acts in a speech by Paul (Acts 20:32), and in Hebrews as “the eternal inheritance” (9:15). It joins other images of the future destiny of the saved, for example, “the kingdom” and “glory” (1 Thess. 2:12; 1 Pet. 5:10), “treasure in heaven” thatis greater than riches on earth (Matt. 19:21), and the New Jerusalem (Rev. 21:1–22:5), and so on.

The inheritance is said to be three things which assure thatgenuine believers can never lose it.

(1) It is undying, thatis, “imperishable.” It will not suffer corruption, and succomb to death’s effects.

(2) It is unspoiled, thatis, undefiled, never subject to tainting or elements thatintrude defects against its perfection, or threaten its enduring.

(3) It is unfading. The word amaranth was used for a flower with leaves thatdid not wither. And so the word for not wilting reappears in 5:4 for the “unfading crown of glory” for those of Christian shepherd fidelity who care for the needs of others and exemplify true values. In principle all believers will receive eternal glory (5:10). And so the Christians’ inheritance cannot fail in any of these three ways.

Peter prays even with further certainty thatthe inheritance is secure from the Blessed God. The riches cannot fail because of God’s help both in heaven and on earth.

a. Preservation in heaven. The inheritance is “reserved,” or “kept steadfastly secure.” The word for “kept” is tereo, a word thatcan convey the idea of being guarded, and it is in the passive voice to show thatthis is by God. The tense, being the Greek perfect, puts a focus on the present abiding reality of the inheritance being kept intact. The prayer is in praise of Him for being worthy, and He shows His worthiness of worship even in keeping the believers’ destiny sure. This is bright encouragement “in heaven” for the born again, in God’s care and untouchable by any other power. Peter agrees with Paul who gives the long list of candidates thatmight be thought capable of separating the saved from God’s love, and shows thatnone can (Rom. 8:38–39).

b. Protection on earth. Peter’s wording in prayer is that“you,” the born again, are the ones who “by the power of God are being kept through faith with relation to salvation ready to be revealed in the last time.” That God’s power is the keeping sufficiency agrees with what Jesus had said, which Peter probably still had ringing in his ears. Jesus affirmed thatno one could snatch those to whom He had given eternal life, His true “sheep,” out of His hand or thatof the Father (John 10:28–29). And Paul had said thatthe Holy Spirit is the pledge of the believers’ inheritance, a guarantee thatGod would complete His redemptive purpose in them (Eph. 1:14).

The protection on earth is “through faith,” a human response to God, but this is not to intrude doubt as if all hinges on human reaction, but to give confidence by mentioning how the saved have the assurance. It is by God’s power thatthey are kept. Believers can have confidence as Paul said Abraham did as he gave glory to God, being persuaded thatwhat He had promised He also was able to perform (Rom. 4:20–21). The truly saved do believe to the saving of the soul (Heb. 10:39). Likewise, faith in 1 Peter fits in a context bright with optimism of realizing what God assures (1:8–9, 21; 2:6–7), not in a shadow of human uncertainty.

The final words of verse 5 share thatpositive note thatall is well for the born again. Their “salvation is ready to be revealed” (the passive shows thatit is by God) “in the last time,” in the future complete realization. Their part is faith, God’s is the sure fulfillment.

Verses 6–9 go on with realities closely connected, whether they are part of the prayer or not. No ominous shadow is cast by the mention of human faith, but the accent is on rejoicing in confident outlook (6), even in trials. Even trials do not have the purpose of destroying faith, but demonstrating it and developing it. Then in the day of the believers’ future judgment not for condemnation (cf. Rom. 8:1) but for celebration of reward, the proven character of the faith thatis real will be found by the Lord, the Judge, to have the assessment of “praise and glory and honor” to exalt the God of salvation. Then believers will have “praise” in God’s commendation for what faith has wrought in them (Matt. 25:21, 23; 1 Cor. 4:5; cf. 3:12, 15; 2 Cor. 5:10).

Having not yet physically seen Christ personally as Peter had, these born again recipients (cf. 1:1) love Him, believe in Him, and greatly rejoice (8). Their prospect, as the outcome of their faith thatreceived God’s gift and anticipated their inheritance is to obtain salvation in its final fullness (9). The “salvation” in this consummative sense is the same as the “inheritance” (1:4) or the future esthate or venue of “glory” (5:10)

Prayer principles abound here. First, we can always be confident when we pray thatGod is the very fountainhead of blessedness. Second, praying as the New Testament gives warrant can be with full expecthation thatthe God we pray to is the Father of our Lord Jesus Christ. Paul, as Peter, exemplifies this in the prayer of Ephesians 1:3–14 thatcelebrates the Father who planned salvation, the Son who purchased it, and the Spirit who preserves us in it. Third, we never have anything of personal merit to offer God in prayer, but much to be grateful for in light of His great mercy. Fourth, pray in view of God giving birth to be a Christian, not as if coming to Him did Him a favor.

A fifth principle is to remember in prayer what it means for our salvation thatwe have a Christ who not only died but arose from the dead. As He lives, we live, and He ever lives to intercede for us, and bring us into the fullness of what He promised.

Sixth, it is a great thing to praise God thatthe future blessing He assures us cannot ever perish, be damaged, or even grow dim, and vanish. Seventh, remember to extol God thatHe the unfailing One is the keeper of our destiny if we trust in Christ. Eighth, count faith as such a privilege relating to the future thatwe keep it freshened in a life thatgrows in matters of our salvation (cf. 2:2).

1 Peter 1:17

Calling on God with Respect

Peter’s words about the destiny of the born again in 1:1–2:10 has so far dealt with the prospects of salvation (1:1–12). Now in verses 13–25 the spotlight is on the products of the saved life.

The Commitment to Godliness

Ten products include sobriety and hope (13), obedience (14; cf. 22), a holy likeness to God (15–16), fear (17), knowledge (18–20), faith and hope (21), love and purity (22). These are fruitful expressions of the “seed,” the Word, by which they were born again (23–25). Or, as Peter relates a bit later, these are among ways believers can “grow in relation to salvation” (2:2), or “proclaim the excellencies of Him who has called you . . .” (2:9), or set apart the Lord in your heart (3:15).

Marks of godliness are the “proof of your faith” showing triumph through trials (1:6–7), as the believers “share the sufferings of Christ” on a note of rejoicing thata real hope gives them (4:12).

How does the mention of prayer coordinate with this?

The Calling on God (1:17)

God is zealous thatHis people be set apart to godly values as He is. “And” in this pursuit as verse 17 begins, “if “ has the idea “since” they do call in prayer. The present tense assumes a habit of coming to God, which would be understandable as they have needs in their fiery trials. And the middle voice conveys the thrust, “call for yourselves,” or having in view appeals to which personal interests gravithate.

Epikaleo, “to call upon,” is a frequent New Testament word for appealing to God for assistance, whether in first coming for salvation (Rom. 10:13) or for any needs (Acts 25:11–12; 1 Cor. 1:2; 2 Tim. 2:22). Such entreaties can be in the aspects of petitions thataffect one’s own urgencies, or intercessions for others thatare one’s fervent concern. For thatmatter, calls to God might be to voice confession and find forgiveness, or praise and thank Him, or ask a question about pressures God is permitting, or affirm truths of God’s Word along with matters needing His help. The Psalms, for example, give many examples of prayers mingling a variety of aspects. These things are clear about the praying.

The Father. Peter means the Father as in the model prayer for disciples (Matt. 6:9–12), which Peter had heard Jesus teach. The atmosphere is thatof the intimate, personal relationship with God in a family (Father/child) bond. For the reborn whose hearts can use thatname genuinely, the dearness and freshness can be of deep richness, and not a hollow triviality of the lips.

Peter has already mentioned the Father in relation to His foreknowing the saved (2) and His being Father of “our Lord Jesus Christ” (3). He yet will mention such matters as the Father viewing the Messiah as choice and precious (2:4), and laying (placing)Him among His people as a precious cornerstone in His spiritual temple (6). The Father is also the One to whom believers can offer up spiritual sacrifices (2:5). Christ, says Peter, kept entrusting Himself to the Father, who judges righteously (23), died thatHe might bring those who believe to God (3:18), then ascended to sit at the Father’s right hand (3:22). The Father called believers to His eternal glory in Christ (5:10), and along the way will see to the aspects of their spiritual growth (5:10). In the believers’ service, God can be glorified in all things through Christ (4:11).

The fairness. A word to describe the Father here is an adverb thatappears only here in the New Testament, and means “impartially, in a fair way.” To depend on the Father to judge in complete integrity is very relevant in the context. For believers’ works can be misunderstood and impugned by persecutors (2:12, 19; 3:14, 16), and faith can depend on God to see the motives as precious (cf. 3:4).

Peter wrote out of a varied background thatapprized him of the Father’s fairness, based on several things.

(1) His perfection. “The word of the Lord” thatis the believers’ “bureau of standards” insists thatGod judges equitably (Gen. 18:25; Deut. 32:4; Ps. 58:11). He also has all the evidence and weighs it properly (1 Sam. 2:3; Ps. 50:21; Dan. 7:9–10). He is careful to note differences between the evil and the good (Prov. 15:3), and sees their prayers in light of His true perception (v. 8).

(2) His promises. God graciously assures His compassionate dealing with those who trust Him (2 Chr. 16:9; Isa. 41:10). Like their Savior (3:23; cf. above), they can commit the keeping of their souls to God as to a faithful creator (4:19).

(3) His performance. This guarantees God’s most sterling intentions to do what is good for His own (Rom. 8:28). Joseph was a prime Old Testament example who experienced this (Gen. 50:20).

(4) His purpose. God aims to direct the paths of those who entrust themselves to Him, and to bless them in all thatcan come up for judgment (Ps. 32:8; Prov. 3:5–6). Peter himself is sensitive to this (5:10).

(5) His provision for us. God cared enough to have His Son die for us, even when we were living in sin (2:24f.). He cares for believers, and Peter can counsel them in prayer to cast all their care on Him (5:7). This is of much the same essence as Paul’s words thatif God spared not His Son, He also with Him will freely give us all things (Rom. 8:32). These, of course, are defined not by selfish wants but His wise will (1 Pet. 4:3; cf. John 15:7). And so Peter is fervent in the latter part of Chapter 1 for the products of godliness.

Resting in such assurances, believers can be encouraged to live with the right kind of “fear.”

The fear. Since God will go on judging continuously in fairness, without showing favoritism, believers have Peter’s sound counsel. He says, in the literal wording, “in fear the time of your sojourning see thatyou conduct.” The “sojourning” is the experience on earth away from their eternal home, heaven; here they are “aliens” and “scattered” in various places on earth (1:1), the “aliens and strangers” of 2:11. As Paul wrote, Christians’ greater citizenship is in heaven (Phil. 3:20).

“Conduct” is a word thatmeans “to behave, order one’s life-style,” and is the term, for example, for the Christian wives’ manner of life twice in 3:1, 2. The aorist tense here refers to all the deportment of life in one summary sweep. It calls for having their whole act together, consistent, all for the Lord. It is all to show forth Christ’s excellencies in Christ-like testimony (2:9). So “the rest of the time in the flesh” is to be “no longer for the lusts of men, but for the will of God” (4:2).

But how does living “in fear” fit in? It is facing life with confident expectancy thatcounts on God being absolutely fair as the Word shows Him to be above. It is fear in the sense of “respect, reverence, or holy awe of God who is what He is, utterly faithful, and cannot fail. Even when others with their false spins misjudge and malign their good works, the conviction thatGod will attach to everything its proper “price tag” can give them a steady step. Such a gaze on values and victory thatis true can be pervasive in their prayerful calling on God, and all of life.

Now, which prayer principles are apropos? First, prayer can be in glad buoyancy when the heart is clear thatGod appraises things fairly. For many things people of faith can well afford to wait restfully, for God is sure to set things straight in His timing. Second, we are not called on to take God’s place in judging others, for thatis His prerogative and He is dependable (cf. Rom. 12:19). Faith relies on Him to pursue individual matters with “each man” (person), and we need to keep our focus on our own faithfulness. Third, it is important to have the confident kind of “fear” (respectful awe, cf. 2:17; 3:2), not the wrong kind thatis an unbelief tinged with a sinking feeling from fright (3:6, 14). Fourth, prayer’s winning way to face life with its injustices is one of keeping a gaze on God who cannot let us down.

1 Peter 2:4–5

Offering Up Spiritual Sacrifices

This letter’s flow of thought is on the believers’ destiny from 1:1 through 2:10. Peter has emphasized the prospects God has given, and the products such a destiny ought to stimulate in the born again. Now in 2:1–10 the spotlight is on the purpose God has given to those who live in the brightness of such a hope. It is threefold, featuring advance through desiring God’s Word (1–3), adoration of God in prayer (4–8), and acclamation of God in all of life (9–10). The first of these primes believers for prayer in the second and prayer which also is a part of the third.

The Advance through the Word

At the end of Chapter 1 the products of believers are in obedience to “the truth” (22), for their new birth is through God’s Word pictured as imperishable seed (23). Having their spiritual life by being born again of this seed (cf James 1:18), it is fitting thattheir ongoing lives should be according to the nature thatthis abiding Word transmits. It lives forever (25), and so will they.

In the very next sthatement (2:1, “therefore”), Peter builds on the vital role the Word must have to define their lives according to its own nature. Features characteristic of the old life must be discarded, and things of the Word for the new life must be desired. The end thatthis can effect is thatthey may grow in the new life. And so they are to grow “in relation to (Gr. eis) salvation.” To advance through the Word makes sense “if” or “since” as in 1:17, assuming it a fact that“you have tasted the kindness of the Lord.” The word “tasted” is a graphic image for appropriating God’s grace in true salvation.

For discarding elements of the former, unsaved life, Peter uses the verb apotithemi . It means “to put, or lay aside,” is in the aorist tense to denote a decisive discarding of what is no longer fitting, and in the middle voice to accent the believers’ responsibility to see to this. It emphasizes thatsuch a resolute putting away ought to clear the way for the new life they give themselves to, as they “desire” the Word.

The features of the old life thatno longer have a place are sinful attitudes (malice, guile or deceit, hypocrisy, and envy) and speech (all sorts of this speech defames others). These are examples of “former lusts” (1:14), from which they are to abstain, realizing that“they war against the soul” (2:11). That is, the sins work in sharp conflict with products of salvation in 1:13ff., such as a sober spirit, hope, obedience to God, a holy lifestyle, respect for God, faith, love and purity.

As the babes born into the new life, the saved should “desire” the Word as their spiritual food. The word for “desire” means “to long,” and in the picture of milk here conveys the apt idea, “cultivate an appetite.” Believers are to crave God’s Word as the godly before them did, as Job (23:12), the psalmist (19:10b; 119:103), and Jeremiah (15:16). Peter writes of the “unadulterated” or “pure milk” of the Word. The figure is graphic about the many elements of the Word thatnourish, strengthen, and invigorate God’s people with spiritual values. These build them up as milk is good for the physical body (Acts 20:32). They give them vitality to “grow in relation to salvation,” as Peter says here, thatis, to “grow in grace and in the knowledge of our Lord and Saviour” as in 2 Peter 3:18.

All of this is apropos if they really have salvation, thatis, “if as can be assumed to be true, you have tasted the kindness of the Lord.” Having genuinely “tasted” or appropriated of the Lord, they now are to keep advancing, growing in life thatis in Him.

The Adoration in Prayer

This second aspect of God’s purpose in giving new birth is thatthe saved would offer up to Him their spiritual sacrifices. The figure for God’s people changes from thatof childhood (v. 2) to imagery of the temple in which they first are stones forming the spiritual building, then the very people within this, priests in their facets of worship. This gives way a bit later to still another figure of the saved as a holy nation (9). All the figures prepare for the word “people,” which appears three times (9–10). The main images depict childhood (maturing in God), priesthood (ministering to God), and nationhood (manifesting God).

Believers are “coming to Him,” the Lord whose kindness they have tasted in verse 3. They are coming continually, for the word is in the present tense, and this is to the Lord who is depicted as “a living stone,” one who continually lives. Verse 7 elaborates on Him as the Messianic “stone” thatPsalm 118:22 predicted, rejected by many (cf. John 1:11a), but made the cornerstone strategic for the spiritual temple. In relation to this most crucial stone, the Christ, believers are “living stones,” ever living (present tense) since they have eternal life, and not lifeless stones of a material temple. They are the people who have a “living hope” because they are related to the resurrected Lord as in 1:3. Christ and His people form a spiritual temple, as Paul also describes (Eph. 2:11–22).

The growth through the Word just mentioned is consistent with the present picture of “being built up” (continually, as meant in the present tense) as a spiritual house. All who are born again comprise this entire “house” (the whole household of God), and unlike the Old Testament situation where some Israelites were priests and most were not, now all believers of the “house” are a holy priesthood. Every one is privileged to offer up spiritual sacrifices, as Old Testament priests offered up to God the sacrifices at the altar of burnt offering, and prayers at the altar of incense.

“ To offer up” is in the aorist tense, describing the entire process of the ongoing worship as comprising one composite unit, even with its many parts. The sacrifices are “spiritual,” in contrast to Old Testament material sacrifices of bulls, goats, lambs, birds, and meal (Lev. 1–5). Even in the Old Testament times God discerned when worship was with sacrifices coming spiritually from the heart (Ps. 51:17). Of this nature, the present aspects of worship are the many spiritual ministrations believers present to God, many in prayers, many in silent motives, many in acts thatare truly devoted to God.

When these take the form of prayers, they are committed to the God who delights in these as in the sweet incense and the morning sacrifice when these were pure in Old Testament days (Ps. 141:2). A part of them are what the writer to the Hebrews describes as “the fruit of our lips giving thanks to His name” (13:15).

Fragrance as from incense is relevant here. For these aspects of worship, when according to God’s will thatshould now be their native breath (4:2), are “acceptable to God through Jesus Christ.” The word “acceptable” is euprosdektos, which also means “pleasant, welcome.” It appears for Paul desiring thathis offering of the Gentiles he had led to God be acceptable to Him (Rom. 15:16), and his collection for needy Jewish saints be acceptable (15:31). It occurs for God listening to men in a time acceptable for giving His grace (2 Cor. 6:2), and God counting as acceptable what man gives according to what he has (8:12).

Another word is used when the Philippians’ gift to Paul was well-pleasing to God (4:18), but in either word the point is what counts in God’s scale of values. What is highly esteemed by men may be detestable to Him (cf. Luke 16:15), and to do His will is better than sacrifice if the sacrifice is a sham (1 Sam. 15:22). As Christ’s sacrifice for us was of a sweet aroma to God, pleasing Him (Eph. 5:2), God wants all our sacrifices to be. It is this when it is given in accord with the Spirit (Phil. 3:3), set apart by Him (Rom. 15:16), and of the ability thatGod gives, not mere self-effort (1 Pet. 4:11).

As the Spirit is the source of fruit thatpleases God (Gal. 5:22f.), the worship also is to have the energizing of Christ. The sacrifices are acceptable “through Jesus Christ,” who lives in believers (John 15:1–7; Gal. 2:20) and gives His power (Phil. 4:13; cf. 2:13). What is according to the “mind of Christ” is the mind of the Spirit (1 Cor. 2:12ff.) who ever seeks to glorify Christ (John16:14).

Now the third facet of God’s purpose for believers comes in 1 Peter 2:9–10.

The Acclamation of God

Four portrayals depict how privileged believers are, and then Peter reminds them of God’s purpose for them in such blessing.

The portrayals. Some reject Christ (v. 8), but the believers (“you”) are described in four ways as God’s people, all in language thathad described Old Testament Israelites, at least the genuine ones among them, as being the Lord’s. Believers now are “a chosen race,” a new unit as Old Testament Israel was an overall entity (Deut. 10:15). They form “a royal priesthood,” each one of them being a believer priest in distinction to Israel having only the Aaronic line as priests. And they are “royal” or “kingly” as heirs of God’s kingdom (1 Pet. 1:4; cf. 1 Thess. 2:12; Rev. 1:6). They constitute “a holy nation” (Matt. 21:43) in comparison with Israel as a national group (Ex. 19:6; Deut. 7:6). And they comprise “a people for God’s own possession” as God had made Israel (Ex. 19:5; Deut. 7:6).

Peter goes on in verse 10 to enlarge on the fourth description. He stresses the people, specifically the privilege of being these, beneficiaries of God’s mercy.

The purpose. Being those of the four privileges portrayed, believers are to fulfill God’s purpose. It is “that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light.” A word for purpose (hopos) is followed by what the purpose was for which God placed them in these bounties. It is that“you” (the ones portrayed) “might acclaim. . . .” The word means “to proclaim, report, sound out,” and appears here alone in the New Testament. What they are to sound out are the “moral excellencies, virtues” (aretas) of God. In Philippians 4:8 the term is one in a list of beautiful qualities thatChristians should reflect. Peter again uses it twice, once of the “excellence” thatshines in God (2 Pet. 1:3), and another time of the moral attractiveness thatshould characterize believers (1:5).

Further help on the idea is in similar Old Testament verses. One is Isaiah 42:12, which is a summons to “give glory to the Lord and declare His praise. The context there puts much emphasis on the Lord being worthy for His creating heaven and earth (5), giving life to the people (5), calling His Messiah in righteousness, watching over Him and appointing Him to open blind eyes and release prisoners (6–7), and prevailing over His enemies (13). His glories could include such matters. Another verse is Isaiah 43:21 where the Lord says that“the people whom I formed for Myself will declare My praise.” Acclaiming God’s excellencies appears to mean lauding Him for what is to His praise or glory. This could include His splendid works, but if we limit it to these it is too narrow. Closely-related to God’s works thatare to His glory, as Psalm 19:1, is the excellency of His very name (Ps. 8:1–2). Peter has already prayed, recognizing thatHe is “Blessed” (1:3), and the magnificence of what He is He expresses in what He does. Acclamation of Him can be rich with variety citing the wonder of His personal qualities and the bounty of His works. J. R. Michaels on 1 Peter seems to have strong warrant in seeing the “excellencies” as a synonym for Peter’s phrase “glorifying God” (2:12; 4:11, 14b, 16).

The acclamation could be to men, either privately or when speaking of God’s glories to a group. It also could be in prayer to God when alone or publicly with people. But when one reflects on how the godly of ancient Israel sounded forth God’s excellencies, as in the Psalms, he gains the impression thatprayer can be a very large channel of acclaiming Him.

God’s threefold purpose for His own in 2:1–10 leads on in the context’s flow to many ways thatbelievers can reflect the beauties of God (11ff.). This is just as the prospects for their destiny in Chapter 1 gave way to the products thattheir lives should consistently exemplify.

It is time to survey principles thatcan impact prayer. One is thatan intimate, healthy intake of the Word should be a catalyst for praying the way thatpleases God. Second, we can encourage ourselves in prayer by thinking of how we are related so closely with Christ (a living stone, living stones). Third, since we are priests before God, let us offer up often to Him and see thatthe things we offer are His delights. Fourth, be always about the spiritual business of sounding out tributes to the Lord. Be alert so thatfair-sounding words about Him match with the way our actions make Him appear before others!

1 Peter 2:23

Praying thatEntrusts

Christ in His sufferings on earth never reacted by sinning, but prayed relying on the Father. This testimony He left believers fits in the epistle’s second comprehensive section, the Demonstration of the Believers Amid Suffering (2:11–4:19). Peter gives a summary of the exhorthation for the believers to have a good testimony (2:11–12), then specifics thatdemonstrate authentic Christian life (2:13–3:17), and finally their identification with Christ in sufferings (3:18–4:19). The specifics thatlead up to and include the present prayer verse are their submission to civil authority (2:13–17), then the submission to masters (18–25). Christ is the great example in verses 21–25, and specifics after this are submission of wives (3:1–6), submission of husbands (3:7), and the relation toward both believers and unbelievers (3:8–17).

The testimony before masters which leads to Christ’s example begins with a summons.

The Summons (18–21)

Peter is bidding Christians who are servants to show submission to their masters, whether they are treated kindly or harshly. It is of more favor before God to do good and suffer unjustly, yet endure this patiently with trust in God than to sin and provoke brutal treatment.

Peter explains why God is pleased with a proper reaction (“for,” v. 21). Believers have been called, by God thatis, for this purpose, to demonstrate godly values even against wrong. This is because Christ likewise suffered, providing them with an example so thatthey can follow in His steps, responding in victory as He did.

Christ’s Sinlessness (22)

The Savior did not commit any sin at all, and, to be specific in areas where believers might fall into sin, He did not resort to any deceit. While He was in the process of being ridiculed, He did not lash back with threats to dig His persecutors. To the contrary, submission thatglorified God was His testimony.

Christ’s Submission to God (23)

He was persistently entrusting matters to the Father, who judges fairly in a righteous way. He was the model of resting in the Father’s integrity, as He wants His people to do (1 Pet. 1:17; cf. 4:19).

The word “entrusting” is not an explicit prayer term. Still, it describes Christ’s insistence about relying on the Father. Naturally, a large part of this would be in prayer thatexemplifies such an attitude. Prayer was His main line of communication with the Father. He had lived on earth a life saturated with prayer (Luke 5:16). Examples later are His repeated prayers in Gethsemane’s dark hours before He was nailed to the cross. There, He said “not My will be done” but accepted the Father’s plan even though it meant great suffering. A further instance is His prayer, “Father, into your hands I commit My spirit” (Luke 23:46). Actually, several considerations offer support to 1 Peter 2:23 referring to prayer.

(1) The word paradidomi simply means “to hand or deliver over” in many cases, but in some refers to committing matters to God in prayer. For example in Acts 14:26 Paul and his traveling group reported back to Antioch, from which they had been “commended/ committed” to God’s grace for their missionary work. Believers there had entrusted these missionaries in prayer to God (13:2–3). Also in 15:40 God’s people at Antioch “committed” Paul and Silas to the grace of God as they embarked on a new trip. The idea is reasonably the same as when writers of New Testament letters pray, wishing God’s sufficiency on Christians (cf. 1 Thess. 5:28).

(2) The word in 1 Peter 2:23 is similar to the word paratithemi, “to commit, entrust,” which believers, like their Savior, are to do before God when they too suffer (4:19). The same term appears in Acts 14:23, “having prayed with fasting, they committed them to the Lord. . . .” Paul said to the elders of Ephesus in 20:32, “Now I commit you to God . . .,” probably by prayer in thought as a preacher who prays during a pause in his message (cf. v. 36). The term is also the one in Jesus’ prayer to the Father in Luke 23:46, in the words of Psalm 31:5 (LXX Ps. 30:5). Jesus says, “I am committing (present tense) My spirit,” and the psalm had worded it, “I will commit/entrust (future tense) my spirit.” In thatpassage, the words are in prayer, with a focus on trust in God (vv. 6, 14–15).

(3) Prayer in 1 Peter 2:23 fits the attitude thatis frequent in the epistle. Peter conveys prayerful dependence on God’s grace for whatever is done to please Him (4:10). In sufferings, he counsels “casting all your care on Him” (5:7), most naturally in prayer as with the burden cast on the Lord in Psalm 55:22. Jesus in His travail, the model of all godliness, followed His own teaching thatmen ought always to pray and not to faint (Luke 18:1). And this, too, was Paul’s counsel, not to worry but to pray about everything (Phil. 4:6). Peter will agree in 1 Peter 5:7.

(4) Besides, the Messianic details in Psalm 22, out of which Christ cited words on the cross (Matt. 27:46; Mark 15:34), were in prayer. Part of the psalm describes sufferings which were realized in Christ. The one speaking in the psalm refers to the fathers trusting in God, and this is the pattern of the sufferer (9–10). He asks God for help to deliver Him (19–21), and is confident thatGod hears (24).

Christ’s Sacrifice and its Effects (24–25)

Prayer in verse 23 was the occupation of Christ as He became the sacrifice. The verses emphasize three things.

His aloneness. What He did only He did, for “He Himself bore our sins in His body,” and “by His stripes you were healed.”

His aim. This was “that we might die to sin and live to righteousness. . . .” When recipients of His work grasp the impact on their own lives, they see Peter’s logic in 4:1–3. Christ did not die for us just to give us prospects as in 1:3–12, but also to change our practice. His sacrifice was not only to confer His wealth but to change our walk. Believers need to have the same mind Christ had when He suffered; He died to give us the full victory over sin, and as we see thatwe died with Him (4:1; Rom. 6:1–10; 2 Cor. 5:14), a life of sin is over for us, and we are launched on a new life. So, as Peter reasons, we should live “the rest of the time in the flesh no longer for the lusts of men, but for the will of God” (4:2). God has called them for this purpose, to follow Christ in His steps (2:21), not to die for sin (only He could do that), but to die to sin and live to righteousness.

His accomplishment. By Christ’s wounds believers were healed (2:24); they have in Him the answer to sin, and its freedom to live the new life. The possibility of this has its explanation (“for,” v. 25) in the change Christ has wrought in the saved. They were continually straying like sheep in the unsaved life (Isa. 53:6), “but,” as the strong contrastive particle alla marks out, they have returned to God!

The One to whom they turned, as in Acts 20:21 and 26:18–20, Peter describes in two ways. He is the “Shepherd,” probably Christ who is the “chief shepherd” in 5:4, and the “Bishop” or “Overseer,” another depiction of Him. Believers are now the sheep of this One, the Shepherd who prayed, and as His sheep they are to “follow His steps” (2:21) as He leads in “the paths of righteousness” (Ps. 23:3). Peter exhibits such paths in many examples throughout the letter. The saved also are also related to the praying One as those who can be obedient to His overseeing leadership. As Shepherd He feeds, guides, soothes, sustains, and protects, and Bishop entails essentially the same things, provision, direction, and protection. As Shepherd/ Bishop, Christ enriches and enhances them, whereas the devil as a lion preying on the flock seeks to exploit them (5:8). They are sensitive to Christ’s help as they “grow in relation to salvation” through His Word (2:2), and pray casting all their care on Him (5:7).

Principles for prayer summon the attention. First, we always can know in our trials as we pray thatJesus is our best example of praying through the hurts. We follow His steps even in this, and it is encouraging to see His footprints before us! Second, we do not have to sin but can win when life is harsh, for we can commit all things to God. The secret is not in lashing out to men who are treacherous, but laying our burdens upon God who is trustworthy (cf. Ps. 55:22; 1 Pet. 5:7). Third, pray not just for a while and then despair, but keep on praying all the way as Jesus did (“He was keeping on entrusting”). Fourth, pray realizing thatGod cannot fail to judge righteously however things seem to deny this at the moment. God cannot fail. Fifth, be braced in prayer knowing thatGod can work great things in giving triumph over the trial. In Jesus’ case, think of what the blessings are. Sixth, as Jesus prayed imagine what we can do, having Him as the Shepherd and Bishop who cares about our souls.

1 Peter 3:7

A Couple’s Prayers

Prayer’s strategic place in a husband and wife’s sharing of life is the leading point in this study. The epistle’s flow of thought on the destiny of the saved led on to their demonstration amid suffering. Living the true Christian life has examples in relation to the civil authority and masters (2:13–25), and now the way wives submit to their husbands (3:1–6) and husbands lead in the godly life in the home (3:7).

Peter coordinates the roles of wives and husbands, and conveys how important this is for prayers thathave power with God.

The Role of Wives (1–6)

Five phases clarify this in Peter’s summary.

The principle (1a). Wives are to “follow in His steps” (2:21) by living in the same way of submission just exhibited in Christ’s godly life. Their submission has its venue primarily in relation to “your own husbands.” It is in the home, and to these to whom they are married, thattheir testimony mainly can have its impact.

The purpose (1b). This is thateven in the event thatany husbands do not obey God’s Word, they can possibly be won to a walk with God without a special word from the wives. The point is not for wives to be silent about the excellencies of Christ (2:9), for they can be true to Him. They need not take refuge in a philosophy thatall God wants of them is a testimony of “life and not of lip,” and duck out of any responsibility for witness. The point is thatwhere their faithful effort has met with rebuff, stolid coldness, and unabated sin, they can be cheered in what God can do though they are not able. A light thatshines in the attractiveness of their Christ as lives thatbear its influence (Matt. 5:16; Eph. 5:13). Cases occur where God convicts husbands to repent, draw close to Him, and renew earlier commitments, or they are won by the faithful witness in the sense of being born again.

The particulars (2–4a). Clout in the lives of the disobedient can come as they are continually observing behavior thatis genuine. The present tense looks at the potency of the witness going on, registering its effect. What the husbands must see is their wives’ clean or decent and respectful manner of life—respectful to true values in God, and to the husband in terms of submission. The latter can be true where the wife does not compromise God’s values; she must not be submissive to sin, but to what is right, and in case of a conflict must have respect for God rather than men (2:17; cf. Acts 5:29). Doing what is right is Peter’s standard, not evil (2:20; 3:12).

The Christian wife’s “adornment,” or true beauty is not to be how she does her hair, or uses stunning jewelry, or is a knockout in the way she dresses. It is not outward façade thatshe is to count on, as if she caters to fleshly lusts with their values (2:11). It is internal godliness thatshines from the heart and beautifies the life, in qualities such as a gentle and quiet spirit, in showing the moral loveliness of God (2:9). Her life would, in Paul’s phrasing, be “the fruit of the Spirit” (Gal. 5:22f.), a godly testimony thatadorns the teaching (Titus 2:10).

The preciousness. Godly traits count as precious in God’s appraisal, as He sees the heart and reads the motives (1 Cor. 4:5). What is of value is not worldly splendor, but “spiritual sacrifices acceptable to God through Jesus Christ” (2:5).

The pattern (5–6). Peter illustrates the wife’s godly carriage by going to God’s sourcebook, the Word which is the treasure of true values in verse 1. In a way thatexemplified the God-pleasing pattern, women set apart to God in former, Old Testament times were accustomed to adorning their lives. The distinctive mark true of them was thatthey were submissive to their own husbands. Peter takes, as Exhibit A, Sarah who in this way obeyed Abraham. She did this by calling him “lord,” honoring him as her leader. Peter tells present, Christian wives thatthey have become, apparently in the new birth (1:3, 23), Sarah’s “children.” This is true “if you do what is right,” according to God’s standards in the Word, “without being intimidated by any fear.” The wives need not let challenges, such as trials thatappeal to them to resort to worldly devices, beat them down to concessions to fit an ungodly mold. They could, for instance, fear brutality from their husbands for standing up for what is right. Or they could yield capitulate to worldliness because of the disdain from persecuting unbelievers who count them as weird, and pressure them to do what those of the unsaved crowd imagine is really living (4:3–4).

Underlining the godly life for wives is “the Word” (1), and the believers’ Bureau of Standards there, as in Old Testament cases thatshow the things God esteems.

The Role of Husbands (7)

Three phases of emphasis are before us. Of course again the main idea is showing submission to God in a testimony thattruly reflects the new life God has given.

Observe the part the husband is to have.

His standard. Husbands are to keep on living together with (they have a present tense pattern also) their wives “according to knowledge.” The latter phrase is kata gnosin, meaning “in accordance with the norm,” or standard, or level, or plain of life thatpleases God. This is the standard of “knowledge.”

Various interprethations seek to explain what this knowledge is. Some suppose thatit is the particular field of knowledge thatpertains to what is peculiar in women’s ways of looking at things. It would be sensitivity to the wife’s ideals, dreams, the things thatmean the most to her as a woman, and so on. Of course the husband should show tender sensitivity in all of this, and be gracious, self-giving, and easy to live with, never of course with any cutting of corners should his wife pressure him for selfish whims.

Husband and wife alike would have the right and responsibility to do what is true to God in any case, or best for their marriage.

The view narrows the scope of “knowledge” in a way in which it does not fit well with the general, broad sphere of Christian ideals Peter emphasizes throughout.

Another view takes “knowledge” to place a particular focus on matters of sexual intimacy. The husband ought to fulfill his marital duties to his wife, and not defraud her (1 Cor. 7:5).

The explanation thatappears to be the most sensitive to the evidence overall sees the husband as being sensitive to the “knowledge” of what pleases God according to His Word. Why so?

(1) The Word with its wisdom is the standard for Christians in general and for marriage partners in particular, in Peter’s perspective (1:10–12, 22, 23–25; 2:2, 6–8, 24; 3:1, 10–12; 4:11; 5:5).

(2) The word “knowledge” (gnosis) in Peter’s letters refers to this sphere of “knowledge” (2 Pet. 1:5, 6; 3:18).

(3) 1 Peter throughout is bearing down on godly values thatare a consistent testimony of what God’s Word upholds. Examples are the products of salvation in 1:13–25, the reflections in various relationships in 2:11–4:19, the qualities leaders and all Christians are to live, such as humility in 5:2–6, trusting God in all matters in 5:7, and so forth.

(4) This also fits naturally in a husband/wife case. He ought to take the lead in the home, showing in all things a consistent testimony true to standards God can approve and the wife can respect if her thinking, too, is in accord with God’s ideals. He should show love thathelps, seeking her welfare, and all leadership thatgives her confidence to be submissively respectful. In every aspect of life principles in God’s chief source of spiritual knowledge should guide his steps after those of Christ (2:21), encouraging the wife to follow, too.

It would be easy, feeling the sting of unbelievers’ ridicule, to doubt, but the husband could lead the way in trusting God. When the couple face difficulty with shortage of money or food, or threats to health, the husband can be a bastion of strength to steady the wife on the faithfulness of God and His promises. In all things, God’s principles could shape and guide life, in contrast to taking sinful shortcuts, or undermining Christian values, which then hinder successful prayer.

All of Scripture offers scores of examples. Proverbs, as one reflection of true knowledge (Prov. 2:5, 6, 10; 3:13), is replete with instances. “A gentle answer turns away wrath” (15:1), the call goes out to honor the Lord in giving (3:9), one should react humbly when disciplined (3:11–12), the believer can live in a poise of peace thatcomes from according God His proper honor (3:23–26). Beyond these cases are the gracious treatment of a neighbor (3:27–30), shunning sex with any woman who is not one’s wife (5:15–23), cultivating intimacy with one’s wife (5:15–23), and not tolerating any kind of sin (15:29). The list can go on and on as the husband lives “according to knowledge,” and his life can shine to help his wife live this way too.

Abraham can be taken as a specific biblical example. As one reads of his wife in Genesis, several factors important for a husband to exhibit before his wife are obvious. Peter’s use of Sarah in regard to wives can suggest such an account for the husband as well. Abraham showed faith and a lack of it in various situations. He faced truth and also trickery when he should trust (Gen. 12:10–20), peacemaking (13:8–9), daring to do the good (14:14–16), getting definite in prayer (15:2–3), being careful to honor his wife and not permit continuing friction (16:2, 5). But at times he also failed to believe what God can do even in the face of human improbability (17:17), which set a bad tone thatlater affected his wife (18:9–15). Other scenarios are his hospitality (18:1–8), concern in prayer for God to bless others (18:22–33), setting the climate of the home as to godly values (18:19), keeping God’s Word (21:4), listening to his wife’s timely counsel and relying on God to work things out (21:12ff.), an ongoing prayer life (21:33), and honoring God’s leading even when it hurts (22:1–18).

All of these ways for a husband to lead and more are in God’s casebook. Saturated with this, a Christian husband can live with his wife “according to knowledge” of the dependable kind.

With the standard Peter expects the godly husband to keep, a husband can be sensitive.

His sensitivity. This is living with his wife “as with a weaker vessel, since she is a woman.” It is indefensible to suppose the woman weaker morally, for thatis simply not true, and the context is totally positive about the way her life can shine as pleases God (1–6). Women can be cited in Scripture for lofty moral beauties, as “the holy women” here, and besides Sarah such standouts as Ruth, Hannah, Abigail, the woman in Proverbs 31:10ff., Esther, Anna, Lois, and Eunice. Intellectually, women have attained scores in testings as high as men. They have proven their long endurance through difficult trials, as men have. They can be poised and graceful socially, and can be defended emotionally as just as capable as men. Many propose thattheir being “weaker” is in regard to sheer physical ability, for the focus is on what is true of them as a “vessel.” These take the most reasonable approach. One can see the wide difference in what women physically attain in comparing records in the sprints, where women do not run as fast, or leaping events where they do not go as high or as far, or weights where men can hoist heavier standards.

This, of course, is no fault and no reflection on the woman; it is just to observe a difference which apparently is traceable to what God intended in giving her the feminine constitution. In creation, He made man first, and woman of man later (cf. Gen. 2:7ff.), and meant for man to give her sustenance, protection and a certain strength for taking care of matters for the welfare of the home. God spoke to Abraham about his place in leading his family (Gen. 18:19). Of course the wife can do this as well, and when she has lost her husband or is single for other reasons she can meet as high a standard as she is called on to make.

A natural reason for mentioning the wife as the “weaker vessel” here is to put the husband’s responsibility for provision and protection in perspective. In most cases due to his God-given ability as a “vessel,” he can faithfully take care of the wife. And he ought to be sensitive to all thatcan uphold, guide, shield, help, and enhance her by his setting the tone in gestures thathonor God’s treasury of knowledge. In this he accords honor to her as well as “a fellow-heir of the grace of life. . . .” That is, he shows due sensitivity to the aspects in God’s truth, which he inculcates, thathe can encourage his wife to benefit from just as much. She is his co-equal as to spiritual privileges God gives to all who share the “inheritance” in 1:4. And the husband can be zealous thatthe wife profit from and live in light of these just as he does.

The “grace of life” is not only God’s unmerited favor in giving the prospects of 1:3–12, but the power, sufficiency, toning, and tempering He can richly give in all things of the Christian life.

What main difference does this make, in Peter’s reasoning about the husband?

His success. Since prayer ought to saturate all of life and relate to all things believers can take to God (5:7), it can be helped or hindered. For a husband and wife, this depends on their faith thatlays hold of God, and their fidelity in respecting values of His Word. In Scripture, successful prayer is consistently in harmony with honoring God sincerely. A Christian couple could be aware of this from the ancient scriptures (Ps. 66:18; Prov. 15:29) and from Christian messengers of 1 Peter 1:12, in harmony with Jesus (John 14:21–23; 15:7), and the New Testament writers (2 Tim. 2:22; James 4:2–4). Peter shows here and in 3:12 thathe sees this necessary fusion of meeting God sincerely and having a valid power in prayer.

The word for “prayers” is the usual, most frequent one in the New Testament (proseuchas). It denotes prayers in whatever aspects believers voice before God—petitions, intercessions, words of praise/ thanks for God’s “excellencies” (2:9), affirmations, confessions, questions seeking light, and so on. Any of these could please God, or meet a “ceiling of bronze” if the spiritual tone in the husband, or the wife he should help, is not right with God. The husband might respond to the wife’s appeal for help in a household chore in a grumbling, resentful spirit as if she is imposing on him. Or she can catch him in a lie, or hear him slander a person, or detect thathe is insensitive to her needs. Her own spirit is downcast. How can he lead profitably in prayer, and how can their prayers together be successful?

The English words “so that” represent Peter’s purpose clause with the words eis to and then the infinitive “hindered.” The actual idea is thata husband should live according to knowledge with his wife “so as not to hinder your prayers,” thatis, the plural prayers of both partners. It is true thatthe word “your” is singular, but the intent probably is not to limit the prayers only to the husband, but view husband and wife as one, praying common prayers. “Hindered” is the word egkopto . In Romans 15:22 Paul’s reason for being hindered from visiting the Romans was his passion to reach people who had not yet heard the gospel. In Acts 24:4 Paul in a hearing before Felix told him he wanted to speak only briefly, not wanting to “hinder” or “weary” his attentiveness. Paul also uses the term in Galatians 5:7 in wondering who had “hindered” Galatian believers from obeying. The word also can mean to “delay, detain.”

It is worth asking why prayers, of all things in Christian life, are the things Peter emphasizes as hindered. He might have said so many other things, such as “your testimony in trials,” or “the provisions of your needs by God’s blessing,” or “your sense of peace together.” Quite reasonably, Peter accents prayers because as the lifeline to God they can affect all things (Phil. 4:6) and be a great key to blessings God gives. They are strategic in entrusting life to God’s equity in appraising all we do (1:17; 2:23), crucial as a gauge of obedience thatmoves Him to our aid (3:12), and acts of confidence in His care (5:7). They are the channel of receiving grace from God for all the needs thatarise (Heb. 4:16).

Prayer principles are provocative. First, honoring God’s deposit of knowledge by obeying His Word is crucial to having His blessing in prayers. This is true in a couple’s prayers, but the principle is the same as for any believer (John 15:7). Second, it is vital for a praying husband to pay due respect to what his wife is as needing the strength God can help him be to her. Third, it is vital when both partners are close to God to have a good testimony for each other’s sake. But the teaching also can encourage a wife whose husband disobeys (1). This can enhance her vision to live and pray thatGod will make her home this way too, for His glory. Fourth, pray in accord with attitudes, words and actions thatview the wife as just as much an honored heir of God. Fifth, if our prayers are hindered at home base, they will be obstructed wherever we go. So it can be of utmost importance to confess sins, repent, and take steps of a new obedience.

1 Peter 3:12

Objects of God’s Attention

After a verse about prayers being “hindered,” Peter is soon referring again to prayers, those thatare honored and those thatare hindered.

In a larger span of examples about demonstrating values of the life God’s people have as a destiny, the spotlight here is on the relationship between believers and unbelievers (3:8–17). A couple’s relations in marriage are, in a real sense, a miniature expression of their lives in a wider circle they can impact. And so Peter’s thought flows naturally on from attitudes in the home (and before this to civil authority and to work) to how Christians deal with every interpersonal matter.

Three steps trace the thought in verses 8–17. The central one features prayer, while the first leads into it and the third shows the essence of its blessing.

The Summary of Standards (8–11)

A summary is the point. For Peter begins with the words to de telos, “to sum up,” referring to the complete picture (the telos, “end, goal”), the seasoned, ripe traits the born again should live out. What he then packs into the summary of values would have profound application in a husband–wife experience, and in the contacts of their overall lives. They ought to be “harmonious,” agreeable, of a peace-maker spirit, fostering proper accord in working together (cf. Matt. 5:9; Phil. 2:2). Paul says similarly thatas much as it is in one’s power to have it so believers ought to be at peace with all men (Rom. 12:18). Another feature is being “sympathetic,” supportive, building bridges thatenhance good relations, and not trying to pick flaws in others, which sows discord. They are to be “brotherly” in accepting one another warmly, “kind-hearted” in finding ways to be gracious, and “humble” in seeking to serve rather than stepping on others to climb above them. Instead of answering evil with evil to get even, or downgrading remarks with words thatalso demean, they are to give others a blessing (lit., “say good instead”). This would be in speech, yet with attitude and action thatvouch for its sincerity, wishing others what is in their best interest. In short, the five attitudes show love at work, as Paul’s famous summary in 1 Corinthians 13:4–7. To live this gracious way has its explanation, Peter says, in God’s rich graciousness to them: “for you were called for the very purpose thatyou might inherit a blessing.” That blessing is the destiny back in 1:3–4. God the Fountain of Blessedness in “great mercy” called them to be born again to a living hope to receive an inheritance. Out of their bounty, they should be rich-hearted to others.

To back up this summary with God’s authority, Peter in verse 10 explains (“for”) what Psalm 34:12–16a (LXX 33) advocates as doing His will. The use of thatpsalm goes on through verse 12 here. The person who intends to love life and experience good (God-blessed) days should hold back his tongue from spewing evil, his lips from spouting guile. These would poison, or make worse relations with others. By contrast, a proper zeal would incite him to turn resolutely away from doing evil to do what is good instead. In this God-pleasing manner of life, in the believer being “harmonious” as in verse 8, “let him seek peace and follow it.”

The summary begins with harmony of mind and ends with humility of mind.

How, then, does prayer fit into this?

The Success in Prayer (12)

Peter sthates the value of such a life in relation to basking in God’s blessing. This gives the attraction thatsanctions why it is so crucial to live in step with God’s will. “Because (Gr. hoti) the eyes of the Lord are upon the righteous. . . .” The apostle contrasts two aspects of God’s blessing thatgive success in prayer, and God’s opposition to those who live at enmity with Him.

God’s availability. His “eyes” are described as “upon” the righteous. The point is His vantage point thatgives Him awareness of their lives, and availability to meet their needs. His seeing everything is a frequent focus of His Word. Noah found favor in the eyes of the Lord (Gen. 6:8). God’s eye and His heart were on His house, the temple, to give His blessing (1 Kgs. 9:3). His eyes are on the ways of a man (Job 34:21), and peer everywhere seeing the evil and the good (Prov. 15:3). His eyes behold and His eyelids test man’s life (Ps. 11:4). His eyes are toward, available to help, the righteous (Ps. 34:15), but He says “I will hide My eyes from your prayer” in any case of walking in an evil life (Isa. 1:15). He knows whether a prayer comes from evil motives or good, and His availability to bless is only applicable to the godly (Prov. 15:29; cf. Ps. 66:18). Those who live in sin do not have His bounties because they do not ask, or they ask amiss and find God unavailable to put His sanction on their evil (James 4:2–4).

Of course God’s availability to “the righteous” is not because their lives merit His blessing. To the contrary, when their lives are right they mirror and manifest their being receptive to Him, and the flow of His blessing. The open heart finds an open heaven; the desire of the “righteous” for what is His will accords with God’s zeal to work out His will (John 14:21–23; 15:7; 1 John 5:14–15).

God’s attentiveness. “His ears attend to their prayer,” Peter adds. Their “prayer” is a term for an individual request, or need itemized on a prayer list (deesis). The prayer can be by an individual or two who agree (Matt. 18:19), or a group united in a request (Acts 12). The word for prayer here is the term used for such an “appeal” in 1 Timothy 2:1, where it is one in a list of four words for talking with God.

The phrase “His ears attend” in the English is an effort to fill out the idea. Actually the literal wording is simply, “and His ears to their prayer.” Some wording rightly can supply a verb, such as “attend,” or “respond in sensitivity to,” or “are cordial, sympathetic.”

Scripture frequently mentions God’s ears as hearing, or sensitive to prayer. David testifies in 2 Samuel 22:7 thatin his distress his cry to God for help “came into His ears” (cf. also Ps. 18:6). A famous verse offers God’s commitment thatif His people humble themselves and pray, and seek His face and turn from their wicked ways, “then will I hear from heaven, will forgive their sin, and will heal their land” (2 Chr. 7:14). James 5:4 refers to the cries of laborers praying to God because evil men for whom they work have withheld their wages.

God searches the minds and hearts and knows the true situation (Ps. 7:9; Jer. 17:10; Rev. 2:23). He weighs actions (1 Sam. 2:3) and can judge according to truth (Prov. 24:12; 1 Pet. 1:17; 2:23). When His people pray to Him He promises to be sensitive, so they can cast all their care on Him in light of His care for them (1 Pet. 5:7).

By contrast to this success in prayer, some cannot gain an effective hearing with God. The roadblock is basically due to their sin, as in examples of the psalmist (66:18), the writer of a proverb (15:29), the prophet Isaiah (59:1–8), and James (4:2–4). Peter agrees.

God’s antagonism. At the same time, “the face of the Lord is against those who do evil things.” Peter’s words are a fairly close paraphrase of Psalm 34:15–16a, which in the Greek LXX is 33:15–16a. The word “against” is the same Greek word (epi) as “upon” in the preceding part of the verse, yet the word usually means “upon” and on occasion “against,” so it has two different ideas here. For example it means “against” six times in Luke 12:53 in Jesus’ words about people being opposed, “father against son.” The words “those who do” translate a present tense participle, “those who go on doing.” And the word “evil” (kaka) is plural, “evil things” in whatever ways they express these.

That God is against those of such a life conveys much the same as Peter’s words in 5:5b, “God opposes the proud, but gives grace to the humble,” the thought of Proverbs 3:34.

Antagonism of this nature extends against all sin. Yet the contrast is with His availability and attentiveness to answer prayer. The thought of God’s face being set conveys an image of a firm stand, and a large part of life involves issues where even the evil can want favors from God. He can encourage those who walk with Him, not those who live devoted to things thatare antagonistic to Him. The latter He “will not hear” (Ps. 66:18), as He is “far from the wicked” (Prov. 15:29), not in awareness but in antagonism.

A further phase in the thought is closely related.

The Sanctifying of Christ (13–17)

God’s blessing is on those who gravithate to His will, even when they suffer for doing what is righteous. This being true, they are not to fear threats thatcan be felt from persecutors, or be troubled. Positively, they should do quite the opposite: “sanctify the Lord the Messiah in your hearts. . . .” The word is hagiazo, “to be holy,” and the form is a command in the aorist tense, calling for a decisive and overall stand. God called them to be holy, for He is holy (1:15–16), and at the core of this is setting Christ apart in their inner lives. This fits well with Paul’s descriptions of Christ’s place in believers’ lives. “Christ lives in me” (Gal. 2:20), “ To me to live is Christ” (Phil. 1:21), and “Christ, who is our life . . .” (Col. 3:4). It also fits with what Paul prayed for the Ephesians, thatthey might be strengthened by the Holy Spirit “that Christ may dwell richly in your hearts through faith” (3:16f.). Paul himself could say, “I can do all things through Christ, who strengthens me” (Phil. 4:13). Peter does not say these things, but says what can be in harmony with them.

Setting Christ apart in this way is related to being always “ready to make a defense to everyone who asks you to give an account for the hope thatis in you.” As the words flow on, believers in whom Christ has the honored place can do this “with meekness and fear [respect for the Lord]” (15; Gr. 16a). The meekness is a gentleness of temper thatcan respond under God’s control, for it is “fruit of the Spirit” (Gal. 5:22f), not a carnal, hot-headed zeal. The fear is reverential awe, not the “fear” (same word) thatis a shrinking kind of fright in verses 6, 14. Believers can keep a clear conscience in doing what is right (16), with the result thatthose who ridicule them for sterling behavior may be put to shame, sooner or later. If it is God’s will to suffer for what is right, then believers come out ahead if they submit to this, and unbelievers lose, sooner or later, if they do not repent. Those obedient to God can sense His bracing them as He is available to them and attentive to their prayers.

Peter then adduces for the second time Christ’s example in suffering, yet being exalted (18–22). This in turn leads to exhorting believers to have the same attitude as Christ to give themselves to God’s will (4:1–2).

Prayer principles are provocative here. First, whether God gives us what we desire in prayer, or not, He still hears the prayer and upholds us. He may lead us to suffer for His sake, and even if this is His will we can be the victors. Second, a life to God’s honor is the life thatcan have clout in prayer. Here the principle of 1 Samuel 2:30 is enacted: believers honor God with such members as their tongue, and God honors them with His eyes, ears and face in their favor (2 Chr. 16:9). Third, biblical prayer is not one isolated item on a list of things to mark Christians, but a reality inter-related with facets of the whole lifestyle. It prospers as people of prayer pursue what God calls good, and when Christ is set apart to devotion in the heart (1 Pet. 3:15). In 5:7 prayer can get involved in “all your care,” all things in life in which God can display thatHe cares.

1 Peter 4:7

Geared for Prayer thatCounts

Identification with Christ in sufferings is the big point in 3:18–4:19. Christ is the example at the end of Chapter 3, then the exhorthation is for believers to identify with Him in Chapter 4 (cf. 2:21). Prayer occurs three times (4:7, 11, 19) in this exhorthation, which begins in 4:1, and moves in three emphases. All three prayer references are best seen as parts in one flow of thought.

A Concept of the Change (1–6)

Prayer does not yet occur here, but what is said prepares for the call to prayer in verse 7. Peter’s logic is simple.

Christ suffered “in the flesh” (1), going on with the thought of 3:18 that He was “put to death in the flesh.” In His own case He had no sin to cease from. The exhorthation to those who have been born again (1:3) is to assert the same mind, or intent, that Christ had in His death and in His rising again (3:21; cf. 2:24). The truth to dwell on is that they have died in identification with Christ. They, having died to sin and having been given a new life related to Christ, can think validly of themselves as having finished the book of their unsaved lives. That was the experience of living in the flesh “for the lusts of men” (4:2). And now they have entered into the book of their new life by rebirth, which is “to the will of God” (2). This is as Peter contrasted the two in 2:24, “that we, having died to sins, should live to righteousness.” Peter does not say as much about the contrast as Paul does in Romans 6:1–10, but he says enough to indicate the same essence.

A summary of the old life was that of going astray from God’s will (2:25), but that of the new is living in accord with His will. Those who are as yet without salvation think it odd that the born again do not continue with them in a wasteful life of sin (4:4). If they remain unsaved, they will, as such, give account to God who is ready to judge those still living as well as those who are among the departed dead, all men (5).

Now with “the end of all things” looming when God will judge and destinies will be in two different finishes, the next step in Peter’s exhorthation comes.

A Concept of Ministering (7–11)

All who are identified with Christ have the exhorthation to minister for the sake of others. This is in light of the urgency of “the end.”

The nearness of the consummation (7a). Peter focuses on the importance of the approaching judgment as to destinies (cf. 4–5), using it as a base to appeal for all-out living in God’s will. The redemptive plans God is ushering on toward their goal are often a motivating message for a godly life. This is true in the gospels (Matt. 24:45– 25:46), in Paul (Rom. 13:11–14; 1 Cor. 15:58; 1 Thess. 4:18), in Hebrews (10:25), in James (5:8–9), and in John (2:28; 3:2).

The need of character (7b–11). Believers ought to snatch up the opportunity in the time God gives to live for Him and minister to help others. Prayer is crucial early in his exhorthation (7), and at the end as it is a channel of acclaiming God for the glory due to Him (11). This second phase of exhorthation develops in three of its own points.

(1) Fitness for prayer (7b). In view of the consummation to come, “therefore” it is imperative that believers exercise sound thinking and be vigilantly alert for the purpose of prayer. Husbands were an example in seeing to this in 3:7, as their obedient life according to God’s standards of knowledge could help them lead their wives in successful prayer. Right thinking in the home, and from there on out into the world, is vital. Peter’s call for the born again to be watchful is in accord with admonition on being alert. One case was an episode when Peter could remember Jesus singling him out among the three who were with Him in Gethsemane. The Lord had asked if Peter was asleep, and if he could not watch with Him one hour. Then Jesus said, “Keep watching and praying, that you may not come into tempthation; the spirit is willing, but the flesh is weak” (Mark 14:37–38). But Peter could remember that two other times after that Jesus came back from His prayer to find all three in a deep doze. A failure in Peter’s own life, from which he had rebounded, could well be a reminder of the need for him and others to have disciplined thinking. For this is crucial if they are to count in prayer.

Two aspects combine here to contribute to effective prayer. Both are in the aorist tense that puts accent on seeing to these with decisiveness as an attitude for all of life. Peter is exhorting, for the two are imperatives. One is in the verb sophroneo, “to be of sound mind.” The word appeared in Mark 5:15 of a man able to think rationally after being set free from demonic control. In other places, too, the term means to be capably in control of one’s thoughts, to think straight, be sensibly clear-headed to judge things with prudence, gravity, and wisdom (Rom. 12:3; Titus 2:6). It is the idea of keeping one’s head, having his “wits,” and not engaging in nonsense, fads, fancies.

After this is the verb nepho, “to be sober,” free of any form of mental and spiritual drunkenness. The word is opposed to excess that causes a fuzzing, dulling, clouding, or any other impairing of ability to think and act wisely, due to drink, passion, and all obsessions for self-indulgence. Peter has often reminded readers not to give themselves to lusts of the unsaved life (1:14; 2:11; 4:2). The word here meant to be free of such intoxication and its wasteful living, such as Ephesians 5:18a describes. So it came to refer figuratively to having full, alert awareness and mastery, as opposed to being befogged, rattled, numbed, lax, and insensitive. Christ wants the whole mind vigilantly awake and toned to do His will. By this, in God’s power, one can redeem the time he or she has (cf. Eph. 5:16a).

Between the two verbs is the word “and,” probably meant to unite “thinking straight” and “being alertly sober” as a key for praying as God wills. The combination flows into a purpose clause, eis with the word for prayer, proseuchas . Fitness that the apostle means is “toward,” or “with relation to” or “for the purpose of prayers.” This suggests carefully thinking ahead and preparing with the deliberate intent to be spiritually able and primed to count in prayer. It is the opposite of a vague, listless, lethargic, neglectful, cold-hearted, absent-minded attitude toward being set for prayer. A “take-it-or-leave-it” spirit of being uncommitted, minimal and indifferent toward prayer prevails with many. Prayer is an absent-minded ritual, or almost forgotten until a person faces a crisis. Even then prayer often is gotten through in a hurry as a mere flippant, nominal rattling through rote motions.

“Prayers” in the plural form here represent the general, most frequent New Testament term for speaking to God. Both by being this term, and coming in the plural, the term embraces every aspect that comprises prayer—praise/thanks, petition, intercession, affirmation, confession, asking God questions on which His Word can furnish light, and other facets of speaking to the Lord. The plural also means all prayers, alone or in a group, long or short, and when only praying or infusing a prayer amid other words as Peter does in 1:2–5. In every instance and aspect of prayer, we need to utter our hearts before God with the most clear-headed thinking and alert watchfulness to prize and seek His will.

Fitness for prayer, tuned to God’s values, can have a saturating effect on other facets of Christian life.

Fervency in love (8–9). Believers are to “keep having” love toward one another, the love Peter remembered so well from the emphasis of Jesus (John 13:34–35).

The verb is present tense, so this is a pattern of life.

Putting the showing of love “before, or above all things” does not appear to mean that love is more important than prayer. The idea, more naturally, is that as prayer permeates and is crucial in all, love that is one of prayer’s ambitious concerns ought to be the leading quality believers display. Prayer is to God, and so is love before it is to men; yet Peter’s focus at the moment is that love is “with relation to one another.” It is the way Christians should treat each other, and treat the unsaved. Other qualities of Christian life are all important, but in relations with others the one that has the most telling impact is love. Jesus had singled out loving God and loving one’s neighbor as the ethic at the heart of the law and the prophets (Matt. 22:36–40). And Paul had said that of faith, hope, and love, “the greatest . . . is love” (1 Cor. 13:13), and this was in a context showing what was most beneficial to others. Faith and hope, for example, are crucial, yet what often impresses others most is not how much faith or hope one has but how these are expressed earnestly in love.

Love as a “fruit of the Spirit” (Gal. 5:22) could surface in a husband living “according to knowledge” toward his wife (1 Pet. 3:7), and in Christians being longsuffering in trials, or blending their hearts in unity. It could shine in loving hospitality (4:9), and in exercising Spirit-imparted gifts to serve others (10), as Peter remembered Jesus’ words “if you love Me, tend My sheep” (John 21:15–17).

“Fervent,” in fact, is the word that describes such love. Peter uses the term ektenes, meaning literally “strained,” then “eager, earnest.” Love in this way is all-out, not half-hearted or holding back. Peter had already used the word of “eagerly loving one another from the heart” (1:22). Luke had employed it of Jesus praying “very fervently” (Luke 22:44), with perspiration falling off His body like drops of blood dropping from a warrior in battle.

Love shown in this sincerity is joined with, and evident in being “hospitable to one another without a spirit that gripes at having to do it.” A gracious spirit would foster encouragement, unity, and cordial will rather than the resentment and lack of cooperation that a begrudging attitude can arouse in others.

A spirit of being clear-minded and vigilant for prayer can cause believers to watch to pick up on needs, pray for God’s supply, and be channels of blessing.

What is Peter’s point in “love covers a multitude of sins”? This also appears in James 5:20, and in both passages kalupto means “to cover.” The sense is not that love prevents people from sins they otherwise would commit, or that it overcomes and outweighs sins so that people put up with them and hold off from lashing back. “Cover” has a sense of putting sins out of sight by forgiveness. This does not mean that certain offenses should be taken lightly and not dealt with in proper discipline; even then love can seek what is in the best interest of the one who sins, and of others. A compound of the word, epikalupto, means this in Psalm 32:1 (LXX 31:1), which Paul uses in Romans 4:7. In Psalm 85:2 (LXX 84:3) kalupto has virtually the same idea as the word in Psalm 32:1: “Thou didst forgive the iniquity of Thy people; Thou didst cover all their sin.” The New Testament teaches that believers are to forgive sins of others, and even relates being forgiven by God to being forgiving to others (Matt. 6:15; 18:35). An attitude of faith works through the channel of love (Gal. 5:6). Believers can, by love, based on Christ’s sacrifice for sins, forgive as God does, and not harbor sins as a barrier to acceptance and helping one another. But in contrast to this, hatred stirs up strife, and will not “bury the hatchet.”

The need of character also has its third point, and it too is a natural outflow of fitness in prayer and fervency in love. Prayer should be invested in “all things” that the born again do (cf. Eph. 6:18; Phil. 4:6), and the many acts of ministry are a part of these. Using gifts, too, should be a service of love (1 Cor. 13:1–3).

Faithfulness in ministry (10–11). Love and its flow as in hospitality forms a spontaneous transition into all the expressions of spiritual gifts ministered for the blessing of others. Peter mentions that it is crucial to use each gift, the channels of using these, and the crux in exercising them, that the glory be to God.

(1) The cruciality of using each gift. Peter assumes that each believer has a God-imparted spiritual gift to exercise usefully in service, then stresses applying each gift for the uplift of others. After this he reasons the appropriateness of such ministry.

Each “received” a gift, the aorist tense stressing the decisive fact of this as already accomplished. “As” or “in such a manner of” this receiving of a bestowal from the giver, God, the focus ought to be that “in relation to one another” each is “ministering” the gift.

“Ministering” is in the present tense, describing an ongoing practice. The link in thought is then that in the manner in which each received a gift (it was of grace from the Giver) the same manner is apt in sharing this, “as (in the manner of) good stewards,” that is, being givers in turn to others. Jesus had said,”freely you received, freely give” (Matt. 10:8).

Peter underlines this appropriateness by further words about what believers received to pass on as good stewards, “the manifold aspects of the grace of God.” He uses a word, poikiles, that the had already employed for trials that come in a variety of ways (1:6; James 1:2). The term was even used of the many-colored stones in the temple, that is, they had their various hues or shades. Here, God’s people are beneficiaries in a number of expressions in which grace from God’s giving flow. Probably not only the appropriateness (“you received, likewise give”) but the adequacy is in view (“such bounties are yours, give out of this supply”). Those who have great capital can be great spenders.

Along with the cruciality of using each gift, a second thing is helpful.

(2) The circumstances of using each gift. These differ, as is true in “whoever speaks” in distinction to “whoever serves.” Even speaking is a part of the wider idea of serving, but Peter at the moment recognizes that serving can be in many ways that are not in speaking. One can see this in the longer lists of gifts Paul distinguishes (Rom. 12:6–8; 1 Cor. 12: 8–10, 28–29). Peter’s point is that whoever speaks for God should do this in a manner true to God’s words (“as”), not bending things to some other ideas to suit his own fancy. And whoever serves ought to be careful that the manner (again, “as”) be out of the power which God supplies. He gives the manifold grace, He gives the gifts, He gives the words that convey the message, and He gives the sufficiency.

Both “speaks” and “serves” are present tenses to denote the ongoing process in carrying out these ministries of love. The word “supplies,” from choregeo, was a term for a rich man picking up the tab for training a group that performed for others. It had the idea of furnishing in abundance, and that fits “the manifold grace of God” in verse 10. A compound of the same word, epichoregeo, also means “to supply,” and appears for God supplying seed to the sower (2 Cor. 9:10), the Spirit to believers (Gal. 3:5), and an abundant entrance into His kingdom (2 Pet. 1:11). Paul uses the noun form to refer to “the supply of the Spirit” that gave him power (Phil. 1:19), and to a ligament in the body supplying “support” (Eph. 4:16; Col. 2:19).

Peter makes his final, third point on the concept of ministry.

(3) The crux in using each gift. All proper service for God ought to be for the purpose that is now clear. It is “that in all things God may be glorified. . . .”

The motive in view is to glorify God. Keeping a sound mind and a sober, alert attitude in relation to prayer, and filling life with love flowing out to others can accomplish this. Peter’s “in all things” is similar to Paul’s “that in all things He (Christ) might have the preeminence” (Col. 1:18). God, meaning the Father here, is to be magnified “through means of (dia) Jesus Christ.” The born again have their new life by virtue of His blood for their redemption (1:19), and all the spiritual sacrifices they offer to God as in prayer are through Him (2:5; cf. Eph. 2:18, and also praying in Jesus’ name in John 14–16).

With this motive, believers who minister for others are to keep in view

God’s magnificence. For God is the One “to whom” all Christian prayer and thought should render “the glory and the dominion. . . .” God has this forever (Ps. 145:13), and it is the believers’ privilege to recognize Him, in the present tense (estin) as the One to whom such laudation “is” appropriate. The praise can go on. Peter does not clarify whether this is to the Father or Jesus Christ. But his earlier ambition that “God,” distinguished in this case from Christ, “may be glorified” suggests a focus on the Father here as well. The pointing of the tribute to Him as distinguished from Christ in 5:10–11 reflects this as Peter’s intent.

In both passages, the prayer tribute is to God for eternity. The stronger phrase for this is in 4:11, literally “in relation to the ages of the ages.” Then in 5:11 the wording says, “in relation to the ages,” that is, the eternal duration that 4:11 had clarified. And in 4:11 the two words of adoration are complimentary. The prayer acknowledges God’s worthiness of “the glory,” the splendor of magnificence, and “the dominion,” the sovereignty over all. Since 5:11 mentions God’s “eternal glory” earlier, the tribute in prayer need only add acknowledgment that to Him belongs “the dominion.”

Peter now comes to his third emphasis about identification with Christ.

A Concept of the Sufferings (12–19)

The spotlight in these verses is on suffering itself that identifies with Christ. Verse 19 is the third verse that Chapter 4 contributes on prayer, and concludes this flow of thought, so it is fitting as a point of reference. Four points sum up the emphasis.

The conclusion. “So then” introduces what believers are to do in relation to all of verses 12ff. Peter calls on the born again, as “beloved ones” (12) not to look at difficult trial as an intrusion but as an identification. They are identified with the sufferings of Christ (13). This is as Paul conceived of believers’ sufferings as filling up those lacking in Christ’s sufferings (Col. 1:24). He did not mean the sufferings He endured for atonement, but afflictions of the kind that He faced from worldly-minded enemies (cf. John 15:18–25). Believers, intimately related to Christ as His spiritual “body” go on being confronted with such persecutions, until some day these will be completed.

To face trial insofar as it is God’s will is not “strange” as if to be shunned, but is “scheduled” for those who stand for Christ. It can, as in 1:6–7, work to the blessing of believers (4:14; cf. 3:14), for with the trial they have the Spirit of glory and of God resting on them. So, let them not suffer for doing wrong but for living a true Christian life (15–16; cf. 2:20), not feeling shame but the privilege, glorifying God.

The “so then” that introduces prayer in verse 19 is also in light of the reference to God’s judgment being on His own “household” in verse 17 (cf. 2:5). Trial God’s people encounter for, or in, doing His will can work out to their having the proven or genuine character of faith (1:6–7). In this, which 4:17 has in view, God is assessing the people of faith, picturing the proven character that can result from their trial, as more precious than gold put to the test. And this genuine quality is found on God’s appraisal to be to the believers’ “praise and glory and honor” with relation to fitting reward (1:7). What God judges as pleasing now in believers will provide consistently what God sees at the future judgment, as He confers the degree of reward equitably suited to it (1 Cor. 3:8, 12–15; 4:5). And, Peter reasons in 4:17, if judgment begins with believers, what will be the “end” or “outcome” (telos) of those who do not obey the gospel? He pursues this thought in 1 Peter 4:18, “what will become of the godless man and the sinner?” Paul shows that the telos in store for believers (Rom. 6:22) is quite different from the telos that will fit the case for unbelievers related to their works (2 Cor. 11:15).

Peter only asks the question here, never answering it in his first letter, but it is that God will judge the unsaved in turn. He does become clear in 2 Peter that for the unsaved God has set a “day of judgment” (2:9), and destines them for “destruction” (3), and “black darkness forever” (17).

The point in the “so then” of 1 Peter 4:19 appears to be that when Christians suffer they can be assured in God. As He is fair and just in judgment (1:17; 2:23), He judges not only believers but unbelievers. More can be said in taking up verse 19 in greater detail.

The committal. Those who suffer according to the will of God should “keep on entrusting their souls” to Him. The word paratithemi means to “commit, entrust” (cf. detail in the discussion of 2:23). In the present tense here it is an ongoing pattern of committal, and in the middle voice the idea is that they themselves are to do this, of their voluntary choice. The word for entrustment seems to echo Psalm 31:5 (LXX 30:6), “into your hand I commit my spirit.” Jesus found the words fitting on His own lips in prayer on the cross (Luke 23:46). Peter is not referring necessarily to death, but to whatever suffering God permits in the whole process that the present tense envisions (cf. “various trials,” 1:6).

Committal that Peter means can be an attitude in all things, yet often uttered in prayer. To see verse 19 as a prayer verse is natural in view of references in the Psalms and in Jesus, New Testament language of entrusting (cf. on 2:23), and reference in 1 Peter 5:7 (cf. Ps. 55:22) to casting all care on God. Committing, as the idea of casting, fits prayer well.

The confidence. A believer can be poised, confident in God’s care, as is evident in the words “to a faithful Creator. . . .” Probably seeing God as Creator, not as Judge as as in 17–18 is because, as Creator of all, He holds all accountable for their response in privileges He gave (Matt. 19:4; Eph. 3:9; Col. 3:10). Having confidence in God fits with His being Creator in suggesting resource and wisdom (Isa. 40:28–31), caring attention (Ps. 147:4), and all that can support.

God’s being faithful is relevant because, in trial or in anything, He is reliable to do what is right (1 Pet. 1:17; 2:23). The Old Testament often reassures of His being “faithful” (Deut. 7:9; Isa. 49:7; Hosea 11:12), and so do New Testament writers such as Paul (1 Cor. 1:9; 10:13; 1 Thess. 5:24). The writer to the Hebrews, as Paul in 1 Corinthians 10:13, shows that this can give confidence to those in trial, as “He is faithful who promised” (10:23; cf. 11:11). And in Hebrews this likewise relates closely with confident access in prayer (4:16).

The concentration. Committal in such confidence is “in doing what is good.” This is the direction which God counsels for His people (1 Pet. 4:2). Their pathway of concentration is here, and not in using privileges in God to do evil (2:16). In doing what is good they can be more spiritually at rest as God’s judgment is already appraising them (4:17). Peter no doubt agreed with Paul’s teaching that God will assess all that Christians do in regard to reward (2 Cor. 5:10; Eph. 6:8; Col. 3:23–24).

Prayer that God can honor is often fused in Scripture with doing what pleases Him (Ps. 66:18; Isa. 59:1–8; John 15:7; 2 Tim. 2:22). Peter has already underscored this (3:12).

Now after reviewing the three verses on prayer in 1 Peter 4, it is apropos to accentuate principles that are pertinent in prayer.

Verse 7. First, pray in light of great issues at stake with future judgment that casts its shadow before it. Second, do not play at prayer and be unprepared in it, but careful in thought and on the alert. Third, prayer can register its impress in all of life, our love, its hospitality, our speaking, and any serving.

Verse 11. First, live prayerfully with the desire for God to receive the glory in every current of life. Second, realize that all genuine prayer and other living to His glory are a prelude for acknowledging forever the tribute due Him

Verse 19. First, it braces us in prayer to reflect on God’s good intent in appraising how we do in trials. Second, it is a sobering factor for prayer to consider that God deals with the destinies of everyone. If we are tried by difficulties, but live according to His will, how different can be our outlook from that of the ones who are not in God’s household. Third, take heart in trusting everything in prayer to the faithful God as you stand for what pleases Him. This is a way that cannot lose.

1 Peter 5:7

Casting All Care

Duties of elders (5:1–4) lead on to matters all believers are to fulfill (5–11). The second part features their submission in taking burdens to God in prayer (5–7), and their stability in resisting the devil who seeks to devour and relying on God who seeks to develop them (8–11).

Their Submission (5–7)

The call that exhorts it (5–6). Younger men in distinction to the older, seasoned ones who led as elders, are to show submission to the leaders. This is fitting since the elders have God’s mandate to “shepherd the flock of God,” the ones “allotted [by the Lord]” to their charge (2–3). These serve under the Chief Shepherd who is to appear (4), and so submitting to them is a right response before the One of highest authority.

Humility is to characterize “all of you,” being as it were the spiritual clothing they put on, the dominant impression made to one another. Citing from Proverbs 3:34, Peter explains (Gr. hoti, “because”) that “God is opposed to the proud, but gives grace to the humble.” James also made this point, in his case in a context about how not to pray and how to pray (4:6). Believers, Peter exhorts, should take the place of humbling “under the mighty hand of God . . .,” that is in submission to His control, management, and will. For the apostle has said that all the dominion belongs to God (4:11), and soon will repeat it (5:11), and in this very context what is “according to God” matters (5:2).

The call to humility accords with God’s purpose “that He may exalt you at the proper time. . . .” This prospering of believers will come in the present life in His giving grace to develop their lives as in verse 11. And God will exalt them also in the ultimate sense, giving them the “eternal glory in Christ” He called them to (10). This is another description for the “inheritance . . . reserved in heaven” (1:4), “salvation” in its final sense (1:9), the “grace to be brought to you at the revelation of Jesus Christ” (1:13).

As all believers live in this humility, they are to be expressing it as Peter goes on to define.

The casting that expresses it (7a). What believers are commanded to do, humble themselves, is lived out as is now clear in the participle, “casting.” Its aorist tense refers to an overall, decisive gesture that shapes life. The verb in the New Testament occurs only here and in Luke 19:35 where Jesus’ disciples threw garments on the back of a mount on which Jesus was to ride. It is epiripto, meaning “to throw, cast.” It reinforces the command in verse 6a as a way of reflecting “humble yourselves.” The focus of this “casting” is “upon Him,” which could go back to Christ the Chief Shepherd (4), surely to God whose will is the defining reality (2) and under whose hand believers submit themselves (6). God the Father is distinct from Christ in verse 10.

“Casting” involves “all your care,” the word meriman, which has the idea of anxiety. While the noun appears here, the verbal form occurs for anxious, worrying care five times in Matthew 6:25–34, and in Luke 12:11, and Philippians 4:6. The instance in Luke is in a context of believers giving an account of their faith before persecutors, and not being anxious about how or what to answer. This is closely akin to the situation of trials in 1 Peter, and having an answer (3:15).

Casting things on God in prayer is the natural meaning. This can be done silently in thought that is very real prayer, or in a low tone, or even inaudibly with the lips moving (cf. 1 Sam. 1:12–13), or aloud, and in private or in public. Several reasons bear out prayer here. (1) Peter’s words reflect thought very close to Psalm 55:22 (LXX 54:23) where the psalmist urges the casting of a burden on the Lord who will sustain the believer, in a context of prayer; (2) “casting” is very similar to other words that mean entrusting to God in prayer (cf. on 2:23 and 4:19); (3) Paul represents prayer in everything as the solution to all anxious care (Phil 4:6); (4) the way of victory over the devil (1 Pet. 5:8) is in a life focused to prayer depending on God (Eph. 6:10–18); (5) one of the main ways of showing trust in God who cares is in genuine prayer as often in the Psalms (66:19–20); (6) Peter has already related being sober and vigilant (1 Pet. 5:8) specifically to prayer (4:7).

The care that encourages it. Casting care on God has its motivating encouragement in this, “because He cares for you,” or literally, “because to Him is care concerning you.” In verse 7, both “your” and “you” are in the plural, meaning all the believers, as “all of you” in verse 5. The word for “cares” (melei) is different from the term for casting “care,” and is in the present tense as things always matter to God. Here the point about God is not care with the connotation of worry but the concern of warmth, not of anxiety but of affection and interest.

God’s care in response to prayer is a large theme in the Psalms. This is evident in His rescues from afflictions (34:19), His numberless thoughts to believers (40:5), His keeping enemies from triumphing over those who trust Him (41:11), His being a refuge and strength in trouble (46:1; 138:3), His hearing prayer evening, morning, and noon (55:17), His readiness to forgive (Ps. 32, 51), His guidance (31:8; 32:8; 48:14; 73:24), and His not holding back any good His will deems fitting from those who walk uprightly (84:11). And in the New Testament, the very hairs of believers’ heads are a matter of His interest, and His people, so precious to Him, are of more value than many sparrows (Matt. 10:29–31).

The relevancy of God caring is urgent all through 1 Peter. Those of God’s flock need His care to win over lusts (1:14; 2:13), offer spiritual sacrifices (2:5), have His help against slander (2:12), meet demands of unfair masters (2:18–20), live before disobedient husbands (3:1), lead their wives in godliness (3:7), be loving when some are difficult to love (4:8), live free of complaining (4:9), have grace to avoid sin (4:15), and to be subject to their leaders (5:5), and sufficiency to resist the devil (5:8).

The submission leads on to the stability in 5:8–11, but before leaving the prayer emphasis in verse 7 it is good to sum up the principles. First, a prayer life that is right before God is humility put into practice. Second, humble resort to God is a way of opening a door to blessing since God gives grace to the submissive. Third, great relief is possible in casting “all” anxiety on God. Some cast only some of their burdens, like the man with a heavy bag who was asked if he wanted a ride on a wagon. He climbed up on the seat but held the bag over his shoulder because, he said, “I wouldn’t expect you to carry me and my bag both.” Fourth, it is wise to pray counting on what God wants to do “because” what we bring is a matter of concern to Him. Peter, of course, does not say this to encourage selfishly, self-indulgent praying any more than James endorses that (James 4:2–4). A submissive spirit, as Peter defines things, will ask with sensitivity that respects God’s will, and not expect God to become an accomplice to human lusts (cf. 4:2). Fifth, “casting” in prayer can be in any aspect that is a part of prayer. Believers can show submission in petitions for their own needs (cf. Heb. 4:16), by intercessions that are heart concerns for others they love (4:8), and when they are affirming problems to God, even needs they encounter in serving (4:11). “Casting” can be done in confession, where much Christian care converges and transfers burdens to God in needing forgiveness. It also is relevant to pose honest questions, as Habakkuk took his cares to God (Hab. 1–2). And much “casting” can be done, mingling cries for help with praise/ thanks acknowledging His worthiness, as so often in the Psalms. And Paul counsels believers not to be anxious about anything, but to pray in everything with thanks (Phil. 4:6). It is easy and sensible to relate “everything” mentioned there with “all” in 1 Peter 5:7.

Duties to the believers centered first on matters of submission, now on stability (8–11). This too flows into prayer, which comes in verse 11.

Their Stability (8–11)

Peter’s exhortations go on, showing that the appeals for humility and prayer are strategic in a life that copes with the enemy and grows in God. Three emphases sum this up.

The guard they are to mount (8–9). Four verbs describe different facets of a cautious life that can be steadfast in defense against the devil.

(1) Their emphases. Believers are to answer the call to be sober, be on the alert, resist the devil, and do all this knowing that other Christians face similar odds. The first verb is “be sober,” from nepho as in 4:7, having a literal idea of being free from intoxication and a figurative sense of being vigilant or careful (1 Thess. 5:6, 8). It is the idea of being spiritually “on the alert,” being in possession of one’s faculties so as to make clear-minded decisions. Next is the word “be on watchful guard,” or “awake” (gregoreo). Third, in verse 9, Peter says “resist” the devil, using the same word James 4:7 employs for standing against this enemy, and the one Paul selects for resisting Satanic powers in Ephesians 6:13. These three verbs are followed by “knowing,” a participle related to them in the sense, “in the circumstance of knowing,” or “bearing in mind.” What the born again are to be keeping in mind is that they are not isolated, alone, or picked on, or singled out in their sufferings. Rather, as identified with Christ as in all of Chapter 4, they face what their Christian brothers and sisters are being confronted with wherever they are in the world. Jesus had said that in the world His people would have tribulation, and so it helps to take to heart the reality that what they must deal with is the common lot of those who know Christ (cf. 4:12). They also can remind themselves of God’s faithfulness (4:19), and His intent to use trials to bring believers to reward in “praise, honor and glory” (1:7).

The three exhortations and the participle are all in the aorist tense, focusing on a decisive mind-set for life overall.

(2) Their enemy (8b). Need for guarding their lives is clear in this reminder that their adversary the devil prowls about, as a roaring lion does, seeking to devour prey. Peter sees the lion as an apt analogy to depict the devil, who in Job 1:7 was roaming about the earth, stalked Job, and sought to provoke him to deny God. Peter knew personally how the devil had come maliciously against him, and Jesus prayed that his faith would not fail (Luke 22:31–32).

The good they can have (10). In contrast to the danger from the devil, believers have great help from God. The antithesis between the two is impressive. God is a Giver of all grace, the devil a taker; God exalts, the devil exploits; God has believers under His mighty hand, the devil lifts his roaring voice; God cares, the devil would devour; believers “casting” their care on God can receive from Him, but they must resist the devil.

Two themes stand out, one their good wealth in God, the other the good work of God for their development. The first, His wealth, is clear in His adequacy (“the God of all grace”) and His aim (“called you to His eternal glory”). In supplying all grace, He can give the help to be the victors in their tone, tempering, power, and everything they need to live godly lives. The prospect of sharing His eternal glory is a bright encouragement to quicken hearts and assure that triumph beckons them beyond the difficulties.

As to God’s work, the description is clear in four words.

First, God will “equip” or “adjust” them for use. The term is katartizo, one for resetting bones in the body to make them usable again, mending nets to be useful in catching fish (Matt. 4:21), restoring a political breach between parties so that they can function usefully. Only God can outfit believers to be useful to do His will, which is their life now (4:2).

Second, God will “confirm” them. The term is sterizo, which has the idea of firming them up, certifying them as genuinely His (cf. 2:2). Assurance from this is vital for standing against suffering and knowing it is not all for nothing, but a good end is ahead. Third, God will “strengthen” them. The root word, stheneo, means “to impart strength.” A teachable response to sufferings can stretch the believers’ capacity for power from God, and open them up to drawing on it. They learn to lean on the Lord even more, and profit from finding His grace sufficient (2 Cor. 12:9).

The fourth outfitting God will do is to “establish” them. This is from themelioo, “to lay a foundation” (Matt. 7:25). In a metaphorical sense the word meant “to ground, establish, solidly fix, make immoveable.” Paul similarly prays for God to make believers “grounded in love” (Eph. 3:17), and wants the Colossians to be “firmly established” so that they do not budge and are not moved away from the gospel hope (Col. 1:23). Peter uses it along the same line for God’s work to solidify or stabilize believers. His outlook for them is a tenacious stand, not their being diverted from the right course (cf. Gal. 5:7b; 1 Thess. 3:5; 2 Tim. 4:10).

Peter moves from prayer (1 Pet. 5:7) to prayer (11).

The glory they are to acknowledge (11). “To Him,” the God who gives all grace and works all growth in verse 10, Peter gives praise in a prayer wish. No verb appears, but he intends the vocative idea, “May the dominion be to Him [or be His]. . . .” Two thoughts are involved.

(1) The desire. As in 4:11, the apostle issues an enthusiastic acknowledgment that the “dominion” (kratos) be God’s. Only in the earlier verse he used a verb (“to whom is ”) and ascribed to God both “the glory and the dominion. . . .” What he is acknowledging is God’s rule, management, control, or the fulfilling of His will. “Glory” which is due Him may be passed over here because Peter has already put such an nearby emphasis on it in the “crown of glory” (5:4), and believers being called to “His eternal glory” (10).

(2) The duration. What his praise acknowledges as due God is “with reference to the ages,” that is, the unending ones, or eternity. Back in 4:11, his understanding that this means eternity is clear in the longer wording, “with reference to the ages of the ages.” Paul says it even in a longer way in Ephesians 3:21, “with reference to all the generations of the ages of the ages.”

Cogent principles for prayer fix on the attention. First, meditation on a resolute stand against the devil’s designs and an appreciation for God’s designs can incline one to offer tribute to God. Second, a good catalyst for praise is thinking about God as the God of all grace. Every blessing, as in Ephesians 1:3, is of His grace, none by our merits; He alone is worthy of laudation. Third, another primer for extolling God is reflecting on the fact that He called us to give eternal blessing. Fourth, a strong prompt to exult in God’s excellency is a review of key things He does to develop us. Behind all the blessings is the One who is Blessed, the very fountain of blessing (1:3). How appropriate to come before Him with adoration.

1 Peter 5:14

Wishing a Caress of Peace

Peter’s final mention of prayer combines a gesture believers can give to one another, and a gesture of what God can give to all of them.

The Charity He Admonishes

Each believer receives the challenge to greet others with “a kiss of love.” Paul’s words in Romans 16:16 refer to a gracious kiss, but he calls it “a holy kiss.” Of course a kiss that is holy would be one that is properly loving in the Lord, and not one that expresses lust or any indecency. That the gesture be a kiss of “love” is fitting as one expression of the sincerely fervent love for other believers (4:8).

Such a kiss of affectionate greeting could be pure and tasteful as a mark of fellowship. Carefully guarded to keep it right, it would reflect the cordial bond that the born again had in the love Jesus gave them as their mark (John 13:34–35). A kiss with discretion on the cheek, or on the hand would have essentially the significance of a warm handshake of Christians with Christians where this is the custom.

The Composure He Asks

Peter lifts a prayer wish which he also writes as a finish to the letter. As in 5:11, he does not use a verb, so it is valid to fill out the thought with one that fits. He simply says “Peace to you all who are in Christ,” meaning “May peace be [may God supply it]. . . .” It is an intercessory request in a wish calling on God to provide peace.

Grace as in the prayer of 1:2 is not included. We do not know Peter’s mind, but this may be due to His recurring focus already on grace in the nearby verses. The “manifold grace of God” (4:10) is a bounty as He “gives grace to the humble” (5:5), and wants believers to note “the true grace of God” and “Stand firm in it!” (12).

How is peace relevant to the letter’s content? It would be a blessed calm in the destiny God set before the born again, as they reflected on such an outlook (Chap. 1). It could be a bracing tranquility in facing trials, resting in God’s faithfulness even if living with a disobedient husband (3:1), and a soothing serenity in husband–wife relations kept sensitive to God’s Word (3:7). Peace could be a result of entrusting their lives to God when suffering but knowing that He is faithful (1:17; 4:19), and help them feel reassured as they cast all care on God (5:7). It would be relevant as they stand and keep their poise against the devil’s menacing roars (5:8), and depend on God in opportunities He gives them to experience His maturing work in them (5:10). Peter wanted them to have practical peace such as Jesus had promised (John 14:27; 16:31), and which Paul calls a “fruit of the Spirit” (Gal. 5:22). It is the peace that “passes all understanding” (Phil. 4:7), and a blessing God’s trusting people had known in ancient times (Ps. 119:165). It came with having their minds stayed on Him (Isa. 26:3).

The composure is sought for “all those in Christ.” Peter is concerned for all real Christians, just as he had in view the “chosen” in five areas he mentioned (1:1). All believers need this peace. Prayer here wishes the calm only to those “in Christ,” as Peter has in different ways related believers to Christ frequently (1:2, 3, 7–8, etc.). He seems to agree heartily with Paul, who saw blessings to be “in Christ,” a phrase or its equivalent appearing twenty-seven times in Ephesians alone.

Which prayer principles issue out of this? First, peace finds good environment in an atmosphere of Christian love (cf. Col. 3:14–15). Peter, too, sees love as helping promote things that foster peace (1 Pet. 4:8b). Second, pray peace for those who are saved, “in Christ.” Others first need Christ, the Prince of Peace (cf. Isa. 9:6), and the Spirit who indwells at initial salvation and ever afterward gives peace as His fruit (Gal. 5:22). Third, prayer for believers to have practical peace should be aligned with God’s Word and their obedience to it. Peter’s appeal for this blessing is in his context that focuses on a destiny from God and life that is sensitive to this. Fourth, here is a clear case showing the importance of intercession that appeals for God to give His people what is spiritually vital to them. How little of this do we often hear in public prayers, and how much prayer dwells only on physical burdens. Even in the bodily, temporal issues, we should focus also on spiritual values that can transform life in these.

Finally, a prayer for believers as a whole can be vital if sincere focus is in it, and it does not become abstract, vague, and dry. What one prays in a brief letter, in general, could be the theme of praying in more detail as fits each case at other times for specific individuals. This becomes possible even for very busy people when they discipline their lives to this devotion and seize opportunities wisely to make time count (cf. Eph. 5:16).

Peace is a meaningful appeal as a closing prayer. Everything that “the God of all grace” pours forth should distill this fragrance in hearts.

Prayer in 2 Peter

Introduction

Fresh from reading fourteen distinct passages on prayer in five chapters of 1 Peter, one can be struck by seeing only two in the three chapters here. And these are quite brief (1:2; 3:18b). Possibly Peter, if he wrote both, felt he had shown prayer’s profound place, and the urgency in 2 Peter was to bear down on further matters that ought to be taken to God in prayer (cf. Theme)

The Author and Date

More question has occupied scholars’ minds on 2 Peter being by the Apostle Peter and in the first century than the genuineness of any New Testament book. Numerous writers have argued that the style and vocabulary differ from 1 Peter, pointing to an author using Peter’s name in the second century. But Theodore Zahn showed long ago several striking similarities with 1 Peter in both style and vocabulary (Introduction to the New Testament, II, pp. 289ff.). Many say that the evidence for the authentic Peter being the writer, and the answers to objections, make a staunchly reasonable case. Among these are Donald Guthrie in his Introduction to the New Testament, and writers of commentaries on 2 Peter, such as Charles Bigg, A. T. Robertson (Word Pictures in the New Testament), and Michael Green. Robert Gromacki has a good, brief, many-faceted summary of the good evidence in his New Testament Survey.

The better case is the latter, despite those who say the contrary. The writer claims to be Symeon (the Jewish form of Simon), and says he is an apostle. We have no solid evidence that genuine New Testament leaders ever tolerated a writer or anyone being untruthful. He is acquainted with Paul’s writings, and evidently in full agreement (3:15–16), and this is quite natural to Peter writing in the first century. The claim to be an eye-witness to Christ’s transfiguration (1:16–18) fits Peter (Matt. 17:1–8). This letter, he says, is his “second” (3:1), which fits better after 1 Peter than supposing some late, unknown writer misrepresenting who he was. His claim that Jesus predicted the death he soon will die (1:13–14) fits Jesus’ words to Peter (John 21:18). And there is a total lack of motive for forging Peter’s name, since no heretical teaching appears here. Green, Gromacki and Guthrie point to further evidence, as in numerous similarities with 1 Peter.

For Peter’s authoring the epistle, the date is shortly after 1 Peter, and very close to his impending death. This means ca. A.D. 66–68.

The Background

Those addressed in 3:1 are reasonably the believers scattered in 1 Peter 1:1. The urgency is to stimulate those who know the Lord to grow (1:4–11; 3:18a) and to be on guard against false teaching (2:1–3:5; 3:18a). Peter uses both the present tense (2:11, 12, 17, 20; 3:5) and the future (2:1–3, 13; 3:3). He appears to be predicting that those with a false life and message soon will appear among these believers, and the kinds of things they do when on the scene. Peter’s arousal about the danger may arise from these being already active in circles he knows about. The nature of the error is a denial of Christ’s redemption and Lordship (2:1). The false used cunningly devised fables (1:16), bringing them into churches by stealth alongside true doctrine. Some swallowed the poisonous bait (2:2), and exposed themselves to the peril of their indecency in the area of sex (2:2, 14, 18, 19), and the enticement of swelling words (2:18), as well as ridiculing truth that they did not accept (2:10–12).

The Theme and Outline

Continuing in growth in the genuine knowledge of Christ is the point, and to do this means being on guard to avoid error in believing and behaving. The theme is accented in 1:4–11, and later in 3:1–2, 11, 14, 17–18. Peter is fervent to leave a reminder of the truth ringing in believers’ minds (1:3, 8, 9, 10, 12, 15). This, he hopes, will help them continue to grow after he is gone.

The outline accentuates the theme: the exhortation to grow in the Christian life (Chap. 1), the warning against false teachers (2), and the reminder of Christ’s coming (3).

The Relevancy of Prayer

Depending on God, as in prayer, is a matter of much focus in 1 Peter. Here, Peter is bearing down on growing and guarding, but without his continuing the frequent references to prayer this trust in God is just as necessary. In Peter’s background of Scripture and being personally with Jesus, prayer is vital to Christian growing and to all godliness, all fruit (John 15:7–8). The eight marks of growth in 2 Peter 1:5–7, conceived as fruit (cf. 8) are similar to Paul’s list of nine for the “fruit of the Spirit,” starting with love (Gal. 5:22–23). Peter has already reasoned the close fusion in prayer and love (1 Pet. 4:7–8), as Paul did (Eph. 3:16f.; 1 Thess. 3:12).

The knowledge of God and of Jesus (2 Pet. 1:2) is a matter that Peter himself prizes in prayer for his readers. He refers repeatedly to genuine “knowledge” in 1:2–8 and later (2:20; 3:18), or means it by terms such as “truth” (1:12; 2:2). This “knowledge” in the concern of the Christians’ “beloved brother Paul” (3:15) is a priority of unceasing prayer. He wants them to be “filled with the knowledge of His will in all spiritual wisdom and understanding” (Col. 1:9), and believes this helps them walk as worthy of the Lord (v. 10).

Now it is time to look specifically at the two references to prayer.

2 Peter 1:2

Spiritual Arithmetic

Near the outset the writer prays for God’s supply to promote Christian growth. For the Christians he seeks blessings, their multiplication, and their being in the right sphere.

Prayer is his first gesture of support in a chapter devoted to urgencies of their growth, as in the eight qualities of 1:4–7. He prays before he exhorts them to “supply” these godly traits (5), and assures them that their entrance into Christ’s kingdom will be supplied by God (11).

The Blessings

“Grace and peace” are the contents of the prayer, as in 1 Peter 1:2 and several of the first prayers in New Testament letters. They will need grace from God, that is, His unmerited favor freely given in power, toning, tempering, and all sufficiency (cf. 2 Cor. 9:8; 12:9). It is out of the reservoir of “manifold grace” (1 Pet. 4:10), from “the God of all grace” (5:10), flowing to the humbly receptive (4:5). Likewise peace will be vital to them, a Christian composure of heart-rest, poised and buoyant in the confidence that God’s resources are adequate. It is the tranquility they can have when they have cast all their anxiety on the Lord, because they believe “He cares” and He is trustworthy (1 Pet. 5:7).

Grace and peace fit relevantly in matters of 2 Peter. These are God’s sufficiency and their composure in it as they supply the qualities of verses 5–7, as they call to mind the truth and obey it (1:13; 3:1). They are the adequacy needed to remember the words by the prophets and Jesus as the apostles have spoken (3:2). They are essential, prayed for supplies that help them be on guard to withstand mockers who deny Christ’s future coming (3:3–4, 17). They are necessities if believers are to pay proper attention to the prophetic word, expect the day of fulfillment to dawn and Christ as the morning star to appear (1:19). Grace and peace are vital if they are to be alert to God, who can rescue them from temptation (2:9). They are important to help them not be sucked into error and its lifestyle (Chap. 2), and to promote alertly looking for Christ’s coming, and the new heavens and new earth (3:11–13).

The Multiplication

Peter means “multiplied” in being supplied in “expanding measure” as in the prayer for grace and peace in 1 Peter 1:2. To say this, he uses the same word as there, plethuno, “to increase” (cf. the examples given on that verse). God is the One who multiplies these sufficiencies, as the optative passive assumes, “May grace and peace be multiplied [by God].”

Peter recognizes in 3:18 that Christians can “grow in grace,” as Paul believes they can grow in faith and love (2 Thess. 1:3). Jesus taught that increase into “much fruit” was a product of vital prayer and commitment to His Word (John 15:7–8), and Peter is in harmony. Having prayed for increase in grace and peace (2 Pet. 1:2), he believes that everything related to life and godliness is through the knowledge of God. By His glory and excellence God “has granted to us His precious and magnificent promises,” so that by these believers might become partakers of the divine nature, that is, be godly (vv. 3–4). This reality of fruitfulness, is “in the true knowledge of our Lord Jesus Christ” (8).

Prayer is centered on very strategic gains of growth here.

The Sphere

Multiplication of grace and peace is “in [the sphere of] the knowledge of God and of Jesus our Lord.” It is not in some other realm, but exclusively here. Other things, however helpful, cannot supply these spiritual values, things per se such as education, philosophy, financial wealth, social standing, or achievement in any field. God has a holy monopoly here.

The “knowledge of God” is that authentic knowledge about God that is through His source of knowledge, the Word, and its facets such as its promises (1:3–4). Peter also calls it “the truth” (12). This knowledge is also “of Jesus our Lord,” meaning truths believers can know about His Person and His work. Peter’s first letter had mentioned several aspects of this, such as redemption through His blood and how He is strategic in God’s “spiritual temple,” precious to those who are born again.

See on 2 Peter 3:18 many truths about Christ that reflect the relevancy of praising Him for His glory.

Prayer principles speak to the life. First, to pray believers will have grace and peace is strategic if right growing and guarding are to flourish. Second, it is a colossal disservice to stop praying for people once they have come to Christ. Spiritual lives need God’s ongoing increases just as their bodies need new supplies of food. Third, prayer for Christians’ growth needs to be zealous that the growth be shaped by truth. The apostle had mentioned “the pure milk of the word” (1 Pet. 2:2). Peter is not ready to tolerate any kind of so-called spiritual teaching. He is aggressive against counterfeits and denials that offer deadly poison (2:1–3:5).

2 Peter 3:18b

To Christ Be Glory!

At the outset of his letter Peter was concerned with Christians’ growth. At the end their growth is still a fervent concern (18a), but in the same breath praise exults to the glory of Christ. Three final thoughts combine as the reader relates the prayer to its immediate context.

The Guard

In the threefold outline of 2 Peter, exhortation to growth (Chap. 1) leads on to the warning against false teaching (2), and the reminder of Christ’s coming (3). Once in the final part, Peter traces the denial of His coming (vv. 1–7), the explanation of the God delaying it (8–10), and exhortations in view of His coming (11–18). The things Peter emphasizes in the final written words we have from him are living a holy life now, realizing God’s purpose in the delay, and continuing to grow.

Guarding against error must accompany growing (17). God’s people, whom John regards as “beloved,” need to be on the alert because they know that some twist the Scriptures to their own destruction in verse 16. This can help them set a true guard themselves. This can prevent being swept away by false teaching and falling from their steadfast perseverance. Peter does not say the truly saved will lose salvation; he does show that they need to take steps to stay out of error and avoid what happens to some.

The Growth

Along with the guard, growth is imperative. Peter commands this just as much as the guard. He had prayed at the outset that God would give believers grace and peace in the knowledge. Now he makes no mention of peace, the very blessing with which he closed 1 Peter. The spotlight is on the call to grow in grace and knowledge. These have received elucidation in our comments on 1:2. The word “and” between grace and knowledge shows that they are a unit, the grace being sufficiency and the knowledge being the guiding field of truth. Both of these are related to Christ, whereas in 1:2 the prayer asked benefits of the knowledge of God and of Christ.

Verse 18 keeps the concentration on Christ both for the growth and for the glory due Him. Peter has not put here his precise reason for this, however a survey of the letter reveals his frequent focus on Christ. He is Christ’s apostle (1:1), Christ is the Savior (1:1), fruitfulness is in the true knowledge of Christ (1:8), and the eternal kingdom is that of the believers’ Lord and Savior Jesus Christ (1:11). Christ had made known to Peter in John 21 the matter of Peter’s death in His cause (1:14). Peter and others made known the power and coming of Christ, and Peter was with those who were eye-witnesses of Christ’s majesty, the display of His transfiguration glory (1:17). Christ is the “day star” that will appear (1:19). It is by the knowledge of Christ that people escape the world’s defilements(2:20). Christ bought men (2:1). It was the commandment of the Lord and Savior that the apostles spoke (3:2). Denial by those pushing error particularly gravitates to the promise of Christ’s coming (3:4). And living orientated to His coming is related to awaiting a destiny in the new heavens and new earth (3:13).

In light of these emphases on Christ, Peter sees it fitting to dwell on growth and glory with the focus drawn to Him.

The Glory

Exhortation about believers’ growth gives way to exaltation of their Savior in view of His glory. Unlike other New Testament doxologies to the Father or Christ, Peter attributes glory “both now and in the day of eternity.” The “day” in such an association is not a twenty-four-hour day, but a word that speaks of a comprehensive span, in this case that “of ages,” or “eternity.” It looks at that future as one incomprehensible unit, whereas Peter had used earlier expressions such as “the ages of the ages” (1 Pet. 5:11). The Greek has no verb, so it is valid to supply what the vocative wish of praise expects, “May the glory be to Him. . . .” He is worthy of that laudation at the present moment and to eternity. For He already is the Savior and always will be in the display of such grace in which God’s people can grow. Prayer principles flow easily from this. First, being on guard against sin and growing in grace provide a good climate to promote praising God. Second, whether we praise the Father (as in Jude 24–25) or Christ, both are worthy. Third, Christ deserves tribute for all eternity, and now is the time to begin or to increase.

Prayer in 1 John

Introduction

Only three references to prayer occur in this letter, confessing sins (1:9), asking in petition (3:22), and both petition for one’s own concerns and interceding for another’s spiritual welfare (5:14–16). Though the mention is infrequent, it does come near the beginning, at the heart, and close to the end. What is said reflects the crucial role prayer can fulfill in vital matters of a believing life. This is apparent as the audience with God is, in its contexts, always a part of life’s very heartbeat.

Observing the contexts, one can see the profound place of prayer as closely intermingled with other facets of life with God. In 1:9, prayer as confession is in a flow of thought emphasizing key matters such as fellowship with the Father, Son, and believers (3), fullness of joy (4; cf. John 16:24), seeking forgiveness and cleansing from sin (7, 9), behaving in accord with God’s light (5), and living in sync with truth, not falsehood (6, 8, 10).

In 3:22, prayer as the issue of asking God and receiving His answer is pertinent to all the currents of life (in “whatever we ask”). It is in harmony with obeying God’s commandments (24) as Jesus stressed in John 14:21, doing things pleasing in His sight (22) as Jesus had done (John 8:29). This coordinates with the epistle’s point about walking as Jesus walked (2:6). The asking in 3:22 is also in a context spotlighting love in action (16), the danger of insincerity in being cold-hearted and the call to sincerity (18), heart assurance before God (19), and having the sense of the Spirit’s presence (24).

In the final prayer passage, 5:14–15, the focus is much the same as 3:22, asking “anything” and being assured that “He hears us in whatever we ask.” That involves having the conviction that “we have” answers to the specific requests voiced before God. The passage in Chapter 5 also qualifies that the asking that can receive God’s positive supply is “according to His will.” This agrees in essence with 3:22 in its emphasis on obeying commandments of Jesus and doing things that are pleasing in His sight (cf. 2 Chr. 16:9). John goes on in his Chapter 5 to give a specific, critical example of such asking and receiving. A believer can ask for another in the group, who continues in a bent of sin, and receive God’s answer when God gives that sinning person “life.” The nature of this “life” will be defined later. Prayer can make its difference in a life or death issue!

In the whole of the epistle, prayer that does have such varied and vital possibilities can assert its influence upon a composite of subjects that are essentials of a life lived in Christ. Prayer relates to all of these, even though John does not say so in each case. Among the essentials are abiding in Christ (2:10), fruit such as love and joy (4:7; 1:4), living in harmony with God’s spiritual light (1:5, 7), fellowship (1:7), cleansing (1:7, 9); obedience that manifests sensitivity to God (2:3–5), behaving with the grip of God’s Word abiding within (2:14, 24), being in a fight against the sinful world system, the flesh and the devil (2:15–17), and living in a life drama where children of God and children of the devil become distinguished (3:4–10). It is also a life in tension with the world-hating believers (3:13), a situation in which people pass from death into life (3:14), a life of experiencing the important place the Holy Spirit can have (3:24), and of believing that Jesus is the Christ, the Messiah who fulfills Old Testament anticipation (Ps. 2:7–9; Dan. 9:25–26), when some do not see Him aright (4:1–6).

Besides these, prayer is in a current of still other foremost subjects of New Testament spiritual life: hope (3:3), faith (5:1, 4), victory (5:4–5), witness (1:2–3), maturity (2:5), discernment (4:1), overcoming sin (2:13–14; 4:4; 5:4–5), the importance of example (2:5; 3:16), perseverance (2:17; 5:18), purity (3:3), power (1:14; 4:4; 5:4–5), and keeping the guard up against idols (5:21).

More of the significance of prayer can soon emerge in special detail.

The Author and Date

Most who have studied this have believed that the writer was John the Apostle, whether for this epistle or 2 and 3 John, and even the Gospel of John and The Revelation as well. In recent decades some have seen the Gospel as authored by a different man, a “John the Elder,” or “Presbyter” (cf. 2 John 1, 3 John 1). The high majority of evangelical scholars have felt satisfied with evidence that the Apostle John wrote all these books. Strong ties in language and concepts between the Gospel and these epistles lead such authorities to argue for the same author, then they say that this John best fits the evidence.

First, very early belief in Christian circles saw John as the author. This is the conviction of Irenaeus of Gaul where churches were off-shoots of congregations in Asia Minor, ca. 175–200, according to a work called Ecclesiastical History (V, xx, 4–7). Tertullian of the Latin-African church at about the same time ascribed the Gospel to the Apostle in the work called Against Marcion (IV, v). Clement of Alexandria of Egypt credits it to this same John (Eusebius, Eccl. Hist., VI, xiv, 7).

But even more compelling to many is the evidence within the Gospel. The writer was a Palestinian, it would appear. He uses the Old Testament (John 6:45; 19:37), is sensitive to Jewish ideas about the Messiah (1:19ff.), is aware of ideas about who the prophet forecast in Deuteronomy 18:15 was (6:14). And he is keenly informed about Palestinian geography, exacting as to locations (1:28). The author was also a man living close to the events in the Gospel, giving minute detail as to the time of the day (1:39; 4:6), the exact particulars about people and things (5:5, the man at the pool had been sick thirty-eight years). He describes people as if from up close, as Andrew (Chap. 1), Nicodemus (3), the woman of Samaria (4), Thomas who doubted (20, etc.).

John the Apostle fits best. He was one of the twelve disciples who were eye-witnesses of events. Peter seems to be eliminated as the writer since the Gospel mentions him (Chaps. 1, 6, 13, 18, 20–21). James became a martyr in Acts 12, about A.D. 44–45, and nobody dates the Gospel that early. The Gospel nowhere mentions John by name, yet the writer appears to be referring to himself. He writes of “one . . . whom Jesus loved” (13:23), of “the beloved disciple” (21:7, 20), and of the disciple who followed along with Peter (18:15). Also relevant is the inference in John 21 that “the beloved disciple” lived on to a very old age, which fits John the Apostle dying about A.D. 95 (cf. Book of Revelation).

Connections between the Gospel and the Epistles of John are natural if the Apostle John wrote all of these. Those who claim that some other man, a John the Elder, was the writer of some or all, reason that striking similarities between Gospel and Epistles only show imitation, not proof of authorship. While this could happen, it is not probable here. The links point to John. Gospel and Epistles have common phrases such as “only begotten” (3:16; 1 John 4:9), “born of God” (3:8; 1 John 5:1), and many others. The style of writing bears close similarity, as in positive and negative statements of a thought (5:24 and 10:28; 1 John 1:5). The themes are identical, for example, the incarnation of the Son of God (1:1; 1 John 1:1), abiding in Christ (6:56 or 15:4–7; 1 John 2:24; 5:20); God’s Word abiding in believers (5:38; 1 John 2:14, 24), and loving the brethren (13:34 or 15:12, 17; 1 John 3:23). There also are the contrasts of opposites, for example, light and darkness, life and death, love and hate, children of God and children of the devil, knowing God and not knowing God, having life and not having life. Parallel passages are impressive, too (1:1 and 1 John 1:1; 14:16 and 1 John 2:1; 8:44 and 1 John 3:8, 15; 3:36 and 1 John 5:12; 20:31 and 1 John 5:13). One can review a defense of authorship by the Apostle John against seven common arguments in John R. W. Stott’s commentary on John’s epistles (pp. 20–24), and see more detail in Donald Guthrie’s Introduction to the New Testament.

The date of the epistles is usually seen to be ca. A.D. 90–95, before John’s death ca. 95, after having been exiled to the Isle of Patmos (Rev. 1:9). This would make these epistles and the Book of Revelation the latest New Testament writings on prayer, or any theme.

The Background

Strong early tradition has it that the epistles came from Ephesus where John ministered. Considerable evidence refers to him serving there, as Irenaeus in his work Against Heresies (III, I, 1), and Polycrates, a bishop at Ephesus in A.D. 189–98, cited in the historian Eusebius (Eccl. Hist., III, xxxi, 3). Another factor pointing to Ephesus is this. Gnosticism, an error apparently combated in part in 1 John, had its two chief early centers at Alexandria, Egypt, and Ephesus in Asia. No tradition locates John as serving at the former.

The view of destination usually accepted is that John wrote to churches of Asia Minor. Due to the general nature of the writings, they are probably to a group under Christian influence in various communities. Since 1 John has only one reference to the Old Testament, to the Cain episode (3:12), the recipients could be Gentile people, and not generally Israelite stock, as in the letter James wrote (cf. James 1:1). However, the basic message is the same whatever the possible mingling of Gentiles and Jews.

Prayer as other privileges of Christian life fits, as is widely believed, into a situation of emphasizing truth against a background of heresy called “Gnosticism” in the second century. The system of error already had spreading roots beginning in John’s day. First John refers to false teachers (2:19, 26; 4:1–6) and opposes the tenets. The heresy was a complex world view of existence and destiny available to an elite inner circle who came to possess special higher knowledge (Gr. gnosis). The system mixed elements of Greek mythology about gods, emanations out from the ultimate light, and philosophy, as well as Oriental dualism and tradition from the Old Testament, Judaism, and Christian beliefs of New Testament times. The hodgepodge of convictions made it very subtle and difficult to classify. It appeared in differing forms in various places and at different times. Different twists came from different schools of thought.

It had doctrinal subtleties. On sin, its belief was dualism, insisting on the inherent evil of all matter as only spirit was good. God was good, but so far estranged from the world of matter and its evil that He could have no direct contact with it lest He contaminate Himself. He dwelt in the spiritual light of the Pleroma (fullness) of God. He could sustain a relation to the world of matter only in a very distantly remote sense. This became possible via a chain-like series of aeons or emanations proceeding out from Him. Each originated the next in order and each, in turn, became more remote from the Pleroma until, at last, the thirteenth aeon was so far distant that he could enter into contact with matter. This aeon created the world of matter recorded in the Old Testament, and was the Jehovah of the Old Testament, an inferior being whom Gnostics styled the Demiurge. He was only an emanation out from the pure Supreme being. Since God could not defile Himself in contacting matter, or flesh, His incarnation was unthinkable. Still, in subtlety, Gnostic theory worked out schemes regarding Christ’s incarnation, both of which diminished Him. One line of thought was docetism (“seemism”), Christ merely seeming to be a real man. He was only an appearance, His body a phantom; His deity is upheld at the expense of a true humanity. First John 4:1–6 counters this, which in one of its ideas said that when Jesus walked He left no footprint.

The other Gnostic twist was “Cerinthianism,” named after Cerinthus, who taught in John’s day. This heretic taught a sharp distinction between the man Jesus and the heavenly Christ. Jesus was born in a natural, human way and was completely human except for the virgin birth. He obeyed God in an extraordinary way. At His baptism, the heavenly Christ came upon the man in the form of a dove. Before the man went to the cross, the Christ abandoned him, keeping Himself from contact with death. So the wonder of the cross is stripped of its idea that Jesus could make an infinite atonement. In 1 John 5:6, Gnostics could agree that the Christ came by water (i.e., at the baptism as in Matt. 3), but they denied that He came also by blood (i.e., at the cross where Jesus died). One can also see 1 John 2:22 and 4:3 where the error behind 1 John denied the incarnation as Christians hold it. John, of course, is against the error. Practical and ethical subtleties also were introduced. John’s message, and a life such as in prayer would need to ask for God’s help to stand against these. In relation to sin, some Gnostics taught asceticism, in legalistic living (cf. Col. 2:21–23). Others swung to the opposite emphasis, anti-nomian living, or license. One could be indifferent about sin, and follow his own impulses and lusts. Answers to this are cogent (Col. 3:5–7; 1 John 1:6ff.; 2:4–6, 15–17). Some gnostics held to an attainment in spirit that put one above sin, so that he did not commit sin, an error which John responds to (1:8, 10).

Another perversion concerned love. A spiritual aristocracy, a “better-than-thou-group,” was set up, and it fostered pride and ego trips. True love of a Christian kind for others was impossible. One can see in John 13 the humility of service that love prompts. And 1 John emphasizes loving one another, an answer to the pride that could swell in Gnostic initiates puffed up by their “gnosis.”

In relation to objective, such false teachers as John combatted were quite subtle. They did not propose to start a new group entirely, ignore, or destroy the church and the Christian faith. Their aim was rather to conform, change the church to their mold, dilute it, and cleanse it of elements that their misconceptions would not permit them humanly to accept. They felt they could raise it to a new level of respectability, and make it palatable to human reason. Modern cults do the same in essence, as those which deny the Deity of Christ, or the Trinity, or salvation by grace. Human reasoning forces Scripture rightly interpreted to do a deep bow to a supposed “know better” mentality.

One of the slick parts of the situation that John had to contend with was the Gnostic use of some of the same terminology Christians used. But new ideas were poured into the catch-words. So, the false teachers could speak of the Christ, of His coming, being born of God, being of the truth, walking in the light, having no sin, knowing God, and so on. John has to reason carefully.

The Theme and Outline

In concise form, 5:13 makes the theme clear, at least in part. John has written to those who do believe in Christ “in order that you may know that you have eternal life.” His object is that what this epistle says can help them have assurance built on a valid basis, not on false notions. This true way of being sure of salvation combines in unity with the purpose evident at the outset. He wants them to have a correct assurance as they are genuinely in fellowship with other believers and with the Father and the Son (1:3). Helping these theme verses are other frequent words about his aim for the readers. The things he writes are with the ideal in view “that you may not sin,” and if they do that they will be encouraged by depending on Christ as their advocate before the Father (2:1). John wants them to realize that one way they can have certainty that they genuinely know God by a new birth is that they are living a life that obeys Him (2:3–5, 29), a life bearing fruit in His love (4:7). God’s true children pursue a righteous life, and those who are not really His children live a life that accords with their own father, the devil (3:4–10; cf. John 8:44). He has also written to help them have the true fellowship and its assurance as they stand against deceivers (2:26; 4:1–6). He wants them to know that they have a true communion with God, and He with them because of the inward witness by God’s Spirit (3:24; 4:13). And this life of love that shows in obedience is, in other words, a life of overcoming the world with its lusts (5:4–5; 2:15–16), or a life following God’s will (2:17). They have overcome the world (5:4, past tense) in being born again, and continue overcoming it in their pattern of life (5:5, present tense). The secret behind this for the genuinely reborn is faith in believing that Jesus is the Son of God, faith that has an ongoing reality (5:4–5, present tense in v. 5). So the theme is fellowship in authentic life, and the marks of this that give a proper assurance.

The Outline:

I.   Participation in the Life (1:1–2:2).

II.  Proofs of the Life (2:3–29).

III. Parentage of the Life (3:1–24). The chapter begins with a focus on being children of God, or children of the devil.

IV. Perception of the Life (4:1–6). Perception into the true nature and claims of teachers can help readers distinguish the genuine Christian message from the spurious.

V.  Perfection of the Life (4:7–21). Maturing in the true life is the point, repeating the word “perfected” (12, 17, 18).

VI. Possession of the Life (5:1–13).

VII. Problems of the Life (5:14–21).

The theme of prayer fits in as now follows.

1 John 1:9

Confess Your Sins

Acknowledging sin as an aspect of prayer is clear in many passages of the Bible. Among the many are verses in Psalms 32, 38 and 51, and Proverbs 28:13. Jesus recognized the need for believers to seek God’s forgiveness when He taught the disciples’ prayer (Matt. 6:9–12) with its “Forgive us our trespasses. . . .” He also had it in mind in His final hours with the disciples in the Upper Room when He taught that those who already had the general cleansing of salvation also needed the cleansing from sin in daily sanctification (John 13:1–11).

In John’s early comments of his first letter, confession fits its context and has strong relevance in the life.

The Relation to the Context

Fellowship with God in the life His Son has manifested when on earth (1–4) is truly consistent with God’s essential character as light, having no darkness (5). Light in Scripture illustrates the splendor and glory of God (2 Cor. 4:6). It also depicts the self-revealing character of God. For light is seen, as Jesus manifested what God is like (John 1:4–5). Light’s very character is to diffuse itself, to make things plain where darkness has been, so that nothing remains hidden (Eph. 5:13). God as light makes Himself known, and the knowledge of Him exposes everything else in its true nature, too. John includes this sense of light in his meaning because he emphasizes that the readers can know God (2:3) nine times in the letter. As light God has made Himself knowable and within reach of men, this through Old Testament Scripture and then through Christ in His Person, words, and works.

Light also points to God’s discernment. By His very nature as light, He penetrates right through darkness, having discernment that exposes the hidden flaws that darkness conceals (Ps. 139:11–12; 1 Cor. 4:5; Heb. 4:12f.). He sees secret sins and motives as if they have been caught in the beam of a great searchlight.

Another thing that light depicts is the purity or cleanliness of God (cf. Eph. 5:3–14). Light is pure and has a purifying effect. When light shines through a dirty window pane it does not itself become dirty. When it shines on a disease-infected garment, it does not itself become impure but rather has a purifying result. In 1 John 3:3, man, though having sin within, purifies himself in the light of God (cf. 1:7).

Further, a part of what light stresses is the safety and certainty God can give. In Psalm 27:1, light and safety are combined. One also can observe this in 1 John 2:10–11. Spiritual light is analogous in its realm to light in the physical sense. In this light, men can see what they otherwise would not know about, avoid stumbling, and perceive the right way to go. A final emphasis that light illustrates is God’s truth. As John Stott has written in his commentary on 1 John, “Intellectually light is truth and darkness is ignorance or error.” This is plain in John 5:33, 35, connecting truth and light in John the Baptist’s ministry, and John 3:19–21 is clear as well.

God as light makes it possible for those who will follow the way He points to experience His light in their own lives—in having illumination, discernment, cleanness, safety, and truth. It is possible, however, for men to profess to have fellowship (participation, exchange) with God, yet conduct their lives in the darkness in relation to the spiritual values light illustrates (1 John 1:6). Such “darkness” is also defined in Scripture. It is that which is of a Godless quality (1 Thess. 5:4; 1 Pet. 2:9). It is of a quality hostile to God, opposing light but not being able to overcome it (John 1:5). A Chinese proverb has said, “There is not enough darkness in all the world to snuff out the light of one small candle.” Then, too, such darkness involves ignorance and uncertainty (John 12:35–36). One walking in darkness does not know where he is going, what pitfall his next step may plunge him into. Spiritually, darkness involves impurity, even immorality (Rom. 13:12; Eph. 5:3–13). And in addition, darkness entails concealment and pretense; it avoids a showdown (John 3:19–21). Often when one speaks out on a sin somebody is harboring, the guilty one begins to oppose the truth, to dislike the one who speaks it, or to make excuses to stay away when truth is given. So, darkness in these respects is an opposite to the good things that spiritual light offers.

God, as light, has an attitude toward sin as darkness that is shown by many passages of His Word (Ps. 64:6; 83:10; Isa. 57:20; Col. 2:14; 2 Pet. 2:22).

In the perspective of God’s essential character as light (1 John 1:5), men can react in different ways. They can make erroneous claims that they really are all right, judged by their own convenient standard. In fact they can make three kinds of false claims. They can wave claims aside as if they are oblivious to the standard against sin (1:6–7), light as it really is. Second, they can act oblivious to their guilt of sin (1:8–9), and third, they can show that they are oblivious to the specifics of sin, denying the true nature of their sins (1:10).

On the other hand, men can react to spiritual light God provides by admitting God’s standard in the right sense, owning up to their guilt of having sin, and confessing their specific sins. Then they can live out in the open, in the light with God, not having anything to hide or evade.

In relation to this context, so sketched, prayer in its aspect of confession has full, direct significance.

The Resource for Confession (7)

A standard is possible for men to meet, and a solution is provided so that they can.

The standard that is possible. In contrast to a walk in darkness (6), John’s readers can “walk in the light” that God is. He is light in His very character (5) and also in His consistent commitment (7), “He Himself is in the light.” As Titus 1:2 says, for example, “God cannot lie.” A walk in this light is directly opposite to a walk in which men merely say, falsely, that they have fellowship with God. It is an orientation of thinking, speaking and behavior that actually has fellowship with one another, with those who know the Father and the Son (7; cf. 3).

To “walk in the light” involves ordering the life’s thoughts, words and acts to be governed by what God is like in verse 5. The basic issue is to be shaped, directed, controlled by God’s values, found in “the word of God” showing the light of God’s will (2:14, 17; cf. Ps. 119:105), that is in Christ’s commandments which express that Word (2:3–5). The point is not to live an absolutely sinless life in order to walk in this light, but to let this light be the life’s guiding beacon, its compass pointing the way to think, to speak, and to go. Even when believers walk in the light according to verse 7, the same verse assumes their imperfection, for they need continued cleansing. They are not sinless, but the sins they do have they allow God’s light to expose, and they confess these and find an ongoing cleansing (“cleanses” is in the present tense in v. 7). This agrees with Jesus teaching in John 15:2 that the “branch,” picturing a believer, bears fruit for God and receives further cleansing that he might even bear more fruit. And so, as he walks in the light he already has learned, and lets that light lead him to be cleansed more and more on a daily, ongoing way, he can grow, for example in love (4:17, 18).

But what solution makes fellowship with God possible?

The solution that God provides. It is “the blood of Jesus His Son” that “cleanses us from all sin.” Through that blood those who believe on Christ are cleansed once and for all to have perfect standing with God; this need never be repeated. The blood also keeps on cleansing (present tense), its benefits sufficing for believers to cover any sins that ever occur. The provision always is adequate to cover them, and make possible their fellowship with God. Sins can be cleansed away. They do not need to cling, and mar intimacy with God, or drive a distance between believers and God.

Four facets of truth coordinate in cleansing. The blood is the basis of cleansing, the Word is the instrument (John 15:3; cf. Ps. 119:9–11), God is the author who gives it (Acts 15:9), and Christ is the great high priest who administers mercy from His throne of grace (Heb. 4:16). All of these are true in harmony at the same time.

John’s words are fitting to give recipients of the letter the proper way to deal with sin and have fellowship. They need not take an improper stance, denying need for the standard against sin and actually living in self-imposed darkness.

The Reality of Cleansing (9)

John’s thought about dealing with sin actually carries through 2:2 as two great points are his concern.

The confession itself. “If we confess” is the positive step as distinguished from the two steps not to take—”if we say that we have fellowship” while living in sin (6), and “if we say” words that deny any guilt from sin (8). It also is the right course marked off from the third “if we say” (10), a denial of sins in particular cases.

At the same time, “if we confess” furnishes the other side of “the blood . . . cleanses” in verse 7. God’s part is to cleanse, ours is the privilege of being cleansed, and to exercise the privilege requires our action, confessing. So we avail ourselves of the cleansing God makes available.

The “if” is in a construction with the idea, “if and assuming that we do.” Just as initial believing is the definite way to enter into eternal life (John 3:16, 36), confession is a definite step in experiencing pardon after having eternal life. “Confess” is in the present tense, fitting with the need to practice this as a pattern whenever we need to deal with God about sins that keep cropping up in the practical daily walk. The thought is “if we keep on confessing,” not the same sins as if we cannot accept that God has forgiven them, but different sins when we commit them.

What is meant by such prayer, in confessing? The word is homologeo, a compound made up of homos (the same) and logeo (to speak). The basic idea is “to agree/align/be in accord with.” In harmony with the context, this is to line up with the way God’s light shows to be the right pathway, and follow Him in that rather than going another way. It does not simply mean admit, which could be done even grudgingly without an attitude of real oneness with and surrender to Christ. And it does not mean merely to confide, which a person often does to another person he trusts, when he feels the other will not let it go any farther but will protect him. It means to view our sins from the same perspective God does, and submit to His attitude toward them. It is to see “eye to eye,” and not seek to hide, ignore, evade responsibility, or explain the sins away so as to justify oneself.

The Old Testament idea of confession finds a clear statement in Prov. 28:13, although “confesses” there involves two words in the Greek (LXX) translation. One word is exegeomai, “to lead out, set forth, make known” as in John 1:18, and even “to acknowledge.” This is what is to be done with sins. The other word is elegchous, which refers to “laying them [sins] bear, exposing” (John 3:20; Eph. 5:11, 13), or “reproving, rebuking” (Matt. 18:15), or “convicting” (John 8:46). Passages about David confessing his sin as a believer provide articulate background (Ps. 32:5; 38:18a), especially the detail in his dealing with his sin involving Bathsheba and her husband Uriah (51:1–17).

To “confess” in prayer acknowledging sin is only one of the ways this word in 1 John 1:9 is used in different passages. It is the term when Jesus spoke the truth, agreeing with God, that He was the Messiah (Mark 14:62), the King that prophecy had forecast (John 18:36). It also appears where Jesus will confess those who confess who He really is, and in this case the word is the opposite of the idea in His denying men (Matt. 10:32–33). Jesus will say the same thing that true believers say in affirming that they believe. The word also occurs for men confessing faith, giving a public avowal of having a relationship with and commitment to God (1 John 4:15), and saying the truth that Jesus Christ has come in the flesh (4:2). It appears for confessing Jesus Christ as Lord (Rom. 10:9). To acknowledge that Christ has come to deliver from sins is in close unity, as another side of the same coin, with acknowledging sins to receive forgiveness of the sins. A form of the word, exhomologeo, is used for all men ultimately confessing that Jesus Christ is Lord (Rom. 14:11; Phil. 2:11). This longer form also is the one for believers confessing sins now to one another (James 5:16).

Not all the references are to confessing in prayer, but all have the essential idea of being in agreement, in accord about what is mentioned.

When confession is made to God, the word is a faith-word. That is, it expresses faith’s submission to God. For the very agreement is one of sensitive accord with His authority, His Lordship, His claims, His rights which sin has violated, and His will which the sincere, confessing person now is tender to honor. It also is a grace-word in that its attitude is to come to God seeking the bounties of His grace (cf. Heb. 4:16; James 4:6) It is not to use the routine of words as a legalistic merit play intending to earn the way into His good graces. And believers should never tolerate the idea some have taught, that confession in 1 John 1:9 is a kind of rote rattling off of glib words, without heart, as if God cannot see through a façade. To come in hollowness, insincerity, or in a mechanical pacing through the motions is to meet with no more success than those Jesus scores for mere sham worship in Matthew 6:1–18. And to come reluctantly with confession dragged out of one, as Achan (Josh. 7:19–21), or only in a light, worldly regret that is self-centered as that of Judas (Matt. 27:4) is to talk into the air.

The “we” in 1 John 1:9 is an encouragement to all true believers. The privilege is open to any, and one as much as another. God’s throne of grace is the same for all (Heb. 4:16).

With the confession, John emphasizes the commitment. But the pressure is not on believers, for the emphasis is on what God is and what He will do in response to confession.

The commitment of God. In verse 9 through 2:2, John develops three points that encourage those who confess sins rather than using devices to circumvent facing up to them. The encouragements are what God offers.

(1) In His attributes. He is “faithful” and “just.” His faithfulness assures the confessing by His very character of being steadfast, reliable, trustworthy. As John has already said in 1:5, God is light, and in Him is no darkness at all. He is what He is, and has within Himself utterly nothing that can be inconsistent with the best and most sterling nature. His very nature he has expressed in His dependable Word, promising mercy (cf. Ex. 34), forgiveness (Isa. 55:1). His unmovable credibility stands as a guarantee that He will do what is His nature to do and what His Word has pledged to do.

And, John adds, He is “just.” In His own Person his is utterly just, having no shadow of turning to vary out of harmony with what He is (cf. James 1:17). And in the wisdom of His plan for salvation, He found a way to satisfy His justice in regard to sin. He gave His only Son to die; “He laid down His life for us” (1 John 3:16). The penalty of sin having been met, God is just to see and accept that payment when any come to Him with sins needing its efficacy.

These bases make it possible for God to “forgive and to cleanse.” He not only forgives the debt sin incurs, but cleanses the pollution that is its smear tainting the life. He not only takes care of sin from the standpoint of it rearing a roadblock to pardon, but in relation to it posing uncleanness that mars the possibility of the Holy One having fellowship. The sin is forgiven; the unrighteous aspects of it are cleansed away.

When our younger daughter was only about four and dressed in shiny white shoes, I cautioned her not to walk in mud in the backyard. She did walk in that filth, and came back with those shoes an ugly mess. I forgave her, and the tension between us was gone; with this, I also cleaned her up and made her shoes sparkling white again.

(2) In His action. As we keep on confessing in the right sort of way, the instances of God’s forgiveness and cleansing go on too. However, “confess” is in the present tense in verse 9, so as our walk with God continues day by day we are to keep confessing sins as they occur, stay up to date. In each of the ongoing cases, God will “forgive” and “cleanse,” both words being in the aorist tense to denote God’s decisive action for each instance when a believer comes to Him in this prayer.

(3) In His advocacy (2:1–2). John says three things here that relate to the believers’ confession of sin.

His purpose. He says that he is writing “for the purpose that you may not sin.” The tense of “may not sin,” the Greek aorist, conveys the decisive thought of not sinning at all, as in one instance. That is the lofty standard that is the ideal. What is written in God’s Word is often said to help believers not sin. “Thy Word have I hid in my heart, that I might not sin against Thee” (Ps. 119:11; cf. 17:4; 37:31). God sanctifies, or “sets apart” believers by His truth (John 17:17), and the Word is able to build them up and give them an inheritance (Acts 20:34), to help them grow (1 Pet. 2:2–3) as it effects its work in them (1 Thess. 2:13).

The words about this ideal are to “My little children,” using the word teknia as in 3:18, and as Jesus used it for the eleven after Judas had departed (John 13:33). It is the diminutive form of the frequent word in 1 John for “little children,” tekna (2:12, 13, 18, 28; 3:7; 4:4; 5:21). It always refers to the truly saved, those in God’s family, just as “children of God” does in contrast to “children of the devil” in 3:10. Other terms for the genuine in this letter are “Beloved” (2:21; 4:1, 7, 11), and “My brethren” (2:13).

John is “writing these things” of the letter up to now, and these as part of the entire letter. The present tense shows him right in the process as he puts down the words.

The ideal of not sinning at all is the right level of thinking. John longs for such perfection for those he loves, and at the same time is practical. And so he quickly adds another thought.

The possibility for them. What he aspires to for the believers is good, “and,” as John thinks of possibilities, “if anyone sins” God still has encouragement. Here, as in stating the ideal not to “sin,” the word for “sins” is the Greek aorist. It refers to an occasion of committing sin, a slip, a fall, an instance inconsistent with the ideal. That one of God’s children can indulge in sin is a possibility, yet this is quite different from and consistent with John’s idea in 3:6, 9 and 5:18 that they do not go on practicing sin. Sin is not with them a habit, a characteristic pattern in which God’s work of setting them apart to godly living does not bear its fruitful impact. The aorist tense twice in 2:1, yet the present tense regularly in the other passages help one see the consistency in the overall picture. Paul, too, taught that the truly saved are shaped to a life of holy fruitfulness (Rom. 6:22), and that those who practice sins will not inherit God’s kingdom (Gal. 5:21). In that last passage, “do” or “practice” is prasso in the present tense referring to a pattern that defines the life.

What is John’s point if a believer fails through a case of sin?

God’s provision. “We,” the believers, “have an Advocate with the Father. . . .” In the flow of the letter so far, “we” can mean different things. The “we” who touched Jesus physically when He was on earth, only certain people such as John, are in view (1:1–4). Then the “we” in 1:6, 7, 8, 9, 10 is a selective group, anybody among those who profess to be related to God. Whether these really are genuine with God is reflected by their attitude. For example, some evade the issue of sin, others face it in receptivity to God, confessing sin, being forgiven and cleansed. Finally, in 2:1, 2a, “we” refers only to all genuine believers.

Two truths about the Advocate encourage believers about provision when they sin and need to confess.

(1) Christ’s representation for them. This John emphasizes by the “Advocate” that “we have.” The word “have” is in the present tense, underscoring the ongoing, continual provision, whenever occasions to confess occur. “Advocate” is the word parakletos, which only John uses in the New Testament. It means “one called alongside,” a person who takes the side of another as a helper. John records Jesus using the term about the Holy Spirit whom He would send after He had ascended to heaven. The Spirit would be “with you [believers] forever” (John 14:16), would “teach you all things, and bring all things to your remembrance” that Jesus had taught (26). This Advocate, Jesus added, “will testify of Me” in His role as “the Spirit of truth” (15:26). The Spirit also, as the Advocate, would reprove the world concerning sin needing God’s forgiveness and saving work, righteousness God requires and has provided in Christ, and judgment relating to whether people have received His provision or not (16:8–11). In that last passage the Advocate also would guide believers into all truth, show them things yet to come, and glorify Christ by showing truths of the Father to believers (13–14). The Advocate that John means in 1 John 2:1, however, is another who is a helper to the saved in things that represent them with the Father. He is “Jesus Christ the righteous one.” His identity as “Jesus” and “Christ” claims, against Gnostic separation of His person, that in one person He is true humanity and also the divine Christ. This is the standard for those who receive the true Christian belief.

Christ as “righteous” agrees with several things. In His Godhood He is this, perfectly. In His human life on earth He fulfilled all righteousness (Matt. 3:15), and claimed to be sinless (John 8:46), as Isaiah had predicted (Isa. 53:9) and as His followers testified (1 Pet. 2:22; Heb. 2:15; 7:26). As the just one, He qualified to die for those who had sinned that those who believe might be made the righteousness of God in Him (2 Cor. 5:21).

A natural question in our prayer life has a reasonable answer. How can Christ be the Advocate if the Spirit is the Advocate, both in John’s writings? The Spirit came to glorify Christ (John 16:14), and in this to guide into all truth that helps the receptive benefit from faith in Him. Christ and the Spirit seek the same things. For example, the Spirit is perfectly in accord with Christ as he intercedes for believers from their hearts while Christ intercedes for them in heaven (Rom. 8:26–27, 34). Similarly, Christ represents them just as a defense attorney would a person depending on him, and the Spirit consistently works to gain what fosters their safety and growth.

A factor related to Christ’s advocacy also encourages those who believe that they can confess and be certain about God’s provision.

(2) Christ’s resource on their behalf. He is “the propitiation for our sins.” Some have said that the word hilasmos means that He is our “mercy seat” (cf. 4:10), the fulfillment of the mercy seat or lid of the ark (box) where the Old Testament high priest offered blood in the Most Holy Place for his own sins and those of the people (cf. Lev. 16). The more probable idea is that the word means Christ is “the offering that satisfies God.” John has just emphasized the efficacy of His blood (1 John 1:7; cf. 5:6), for as he says later, “He laid down His life for us” (3:16). Paul agrees, reasoning that nobody can lay a charge against believers that will stand before God, for Christ’s provision is their guarantee—by His death, resurrection, exaltation to God’s right hand, and continual intercession for them (Rom. 8:34).

Christ is this offering not only for “our sins,” sins of those who already are “My little children,” but also for “those of the whole world.” The latter are people not yet reached in all the world, for whom Christ’s death is sufficient to provide forgiveness as well. Only those who receive will have the benefit of this resource (cf. Rom. 5:17).

The forgiveness and cleansing of 1:9 flow from God on the basis of Christ’s blood in 1:7, that of His offering(2:2). As the Advocate He can plead this provision as the resource for believers who confess sins, and also for the unsaved who will enter in by faith that overcomes the world (5:4).

Which principles can impact prayer? First, the sacrifice Christ made has strategic everyday sufficiency to the saved when they confess sins. Second, God’s readiness to forgive can motivate us when we feel ashamed that we have failed all over again. Third, God helps those who confess not only with the tension between them and Him, but with the taint sins put on the life. Fourth, it is so much better to confess sins to God than to defame Him by denying the sins (cf. v. 10). Fifth, our earnest aim should be never to sin against God, and still to remember that when we do sin Christ is able to clear us. Sixth, as we pray taking this provision, we can intercede for the unsaved we know to receive God’s forgiveness too.

1 John 3:22

Asking in Tune with God

John links successful receiving of whatever believers ask in prayer with an attitude that attaches high value to God’s will. This essential truth is the bottom line in all praying true to biblical emphases. God never extends the prospect of flourishing in prayer while fondling selfishness. As the One who hears and answers He appraises it in a way that is zealous for what is in harmony with what He knows is best. He is ever responsible, and not careless; just and not bypassing what is right; good and not evil or an accomplice to it; wise and not foolish or liable to be hood-winked; certain to uphold His values which really are worthwhile, and not compromising; insisting on being tender to legitimate need but not inconsistent so as to be a victim of manipulative requests.

In accord with this honorable way, God has His servants emphasize that if a man regards iniquity in his heart, the Lord will not hear his prayer approvingly (Ps. 66:18). Sin works against God’s seeing the way clear to give what is asked (Isa. 59:1–2). God sees through the sham of asking amiss with the heart fixed in the idol worship of gratifying selfish desires (James 4:3). So, proper prayer values that are spiritual arise—faith (Matt. 21:22), purity (2 Tim. 2:22), righteousness (1 Pet. 3:12), humble confession of sins (1 John 1:9), and such things that please God. It is His own will that His wisdom and love see is fitting for His people (1 John 2:17; 5:14), and so their biblically-guided prayer will wisely honor this. It is bound to work out for their own good and that of others, too (Rom. 8:28; cf. Ps. 84:9–11; Jer. 29:10–14).

It is in this consistent biblical stream of thought that 1 John 3:22 fits with harmony. John mingles in verses 21–22 the same basic ingredients as later in 5:14–15: (1) asking; (2) asking over a broad spectrum, “anything”; (3) receiving; (4) keeping God’s Word; and (5) confidence of His good answer. The essence of asking and receiving with answers that encourage is as it is in John’s Gospel (15:7). It also is in line with other New Testament instances when Jesus taught (Matt. 7:7–11; 21:22). The main thrust is also in James 1:5–7. What John says here is the opposite of asking but not receiving because of sin that is a roadblock thrown up to obstruct God’s blessing (James 4:3).

The prayer teaching in the present passage relates as follows.

The Relation to the Setting (1 John 3:1–19a)

A focus on the parentage people are from precedes the mention of prayer. John, pursuing his theme to show reasons that can assure people they have eternal life, has several phases in his logic. He says that the calling to the family of God necessitates that the children be like their Father (1–2). This leads on to characteristics of family connection, which reflect the likeness (3–11). Verse 10 gives the contrast of these point-blank with those who may claim that they are believers but who actually are children of the devil, and follow him, their “father” (cf. John 8:44). Those genuinely related to God become manifest by a life that practices obedience to Him, and those who are not also show who is their spiritual parent by their life characteristics. After this, John teaches by two cases that illustrate likeness to the second kind of parentage. The section has its introduction, however, in the positive reminder that the Christian message teaches love to one another (11). First is the case of Cain, who was “of the evil one,” one of the devil’s children in effect, as we relate back to verse 10. Cain’s unsaved state became manifest, as in verse 10, in his slaying his brother Abel, an act not of love but of hate. His works over a pattern of life were evil, and Abel’s righteous, the two categories of verse 10. John says in verse 14 that believers know “we have passed out of death into life,” from spiritual death of the unsaved state into eternal life of the saved state as in John 5:24. The characteristic of life by which they know this, as life goes on, is that of loving believers, in distinction to the world of the unsaved hating them, as in John 15:18–25. The person who does not love in this present-tense, characteristic lifestyle “abides in death,” the death of that unsaved condition in 1 John. 3:14 and John 5:24. In fact, John adds, no murderer, as Cain whose murder was one act reflecting the nature of his “works” in general, “has eternal life abiding in him” (15). The reality of being related genuinely to God is linked with living with lives laid down for God’s people as Christ gave His life to make the salvation of others possible (16).

The second illustration of parentage features a prosperous man (17). He has wealth to help, sees his brother (apparently in a general sense of a person in the Christian circle) in need, and has no compassion to come to his aid. John asks how the love of God abides in this tight-fisted man of means; evidently he is without love, without an attitude like that of Jesus in verse 16. Love for him is only a mouthing with a hollow ring, not a reality. It is but a matter of glib talk meant to impress (18).

Those who actually are “children” in the Christian bond are not to tolerate such an empty profession. Knowing that some who profess do not appear by legitimate fruit to be “of the truth,” people who genuinely embrace Christ can manifest their reality in a fitting course of life. This can become evident in a life given to deed and truth that sincerely matches what is Christian (18–19). Other leading ways to feel encouragement about being authentic are by faith in the outright promise of God to give eternal life in His Son (5:11–12), and sensing the inward witness of the Holy Spirit (3:24; 4:13).

The Reassurance from God (19b–21)

The heart can be clouded by misgivings and need its courage bolstered to have confidence of belonging to Christ in reality (19b–20a). Doubts can molest any heart at times. A proper reflection on truly Christian life in deed and truth can give its nudge that we are on the right path, “for,” despite what the heart can deceptively suggest to the contrary in our weakness, “God is greater than our heart, and knows all things.” He is steadfastly reliable, not wavering, though sins cause us dismay by inward accusations, and we can take solace in Him. We might be down on ourselves by our own vacillating appraisals, but God knows who are His (cf. 2 Tim. 2:19). He knows if we truly received eternal life as His gracious gift, not merited by any works (5:11). He also knows the good works that are proper fruit reflecting an integrity in belonging to Him. And He knows what pleases Him or has pleased Him in the past (cf. Heb. 6:10), even when our own impression of our lives would be too critical, against ourselves. For the truly saved, God is not unrighteous to forget their work and their labor of love that they have shown to His name, toward His saints (Heb. 6:10). We can fall back into His hands that uphold us (John 10:28–29), as Peter summoned his confidence from what God knows (John 21:17), saying, “Lord, You know all things; You know that I love You.”

Lifted in this way by God Himself, the believers can see themselves in 1 John 3:21. “Beloved, if our heart does not condemn us,” that is, after the reassurance God helps them have, against earlier questionings, “we have confidence before God.” The words “we have” render the one word in the present tense, “we go on having.” And “confidence” is the translation of the term paresis, which means being plain, bold, courageous to be outspoken, forthright, as in Paul speaking the gospel (Eph. 6:19f.). John himself later uses the same word for firm reassurance in prayer, in “this is the confidence that we have before Him . . .” (1 John 5:14). Both in 3:21 and 5:14, “before Him” features the word pros, “toward, before, face to face with.” It appeared back in 1:2 for the life, that of Christ the word of life, which was “face to face with the Father, and was [on earth] manifested to us.”

Part of the secret in this confidence can well be confessing and sincerely seeking to forsake any sin that misgivings put in the heart, stirring it to unrest (cf. 1:9; 2 Tim. 2:19). John already has made that clear. God, after all, is “faithful and just” to forgive and to cleanse, and Christ as the just one representing believers is a firm guarantee that can steady them (2:1–2).

It is this confidence before God that leads into verse 22 which places its focus on asking and receiving.

The Receiving in Prayer (22)

Four phases are a part of this.

The completeness of success. John’s word “whatever” offers high encouragement as touching a many-faceted range of requests urged before God. It is similar to the encouragement Jesus gave that “whatever you shall ask in prayer, believing you shall receive” (Matt. 21:22). Mark 11:24 says “all things whatsoever you shall pray and ask. . . .” And Paul counsels believers to come with “everything by prayer and supplication, with thanksgiving . . .” (Phil. 4:6).

The privilege of this success is not restricted to an elite class of believers. John says “whatever we ask,” referring it all of the “beloved” people in verse 21.

The cause of success. Of course the instigation from God’s side is His grace in a wish to be generous (James 1:5; cf. 4:6). And He is able to give exceedingly abundantly above all that we ask or even think (Eph. 3:20). At the same time, in harmony with this, there is the human side. Why the success? It is “because we keep His commandments and do the things . . . pleasing in His sight” (cf. 1 John 5:14–15). John’s focus is not against grace and on human merit. To him the believers’ eternal life itself is a gift (5:11), and not only is his focus not on their deserving anything, but their acts that deserve punishment are cleansed by Christ’s blood (1:7). Obeying God’s commandments is not to deserve blessing, but love’s response to God’s love, laying the life down for His use and for His interests (3:16), a display of gratitude that grace lifts up on its wings. The heart that knows things rightly does not intend it as a payment that is inconsistent with eternal life as a gift, but as its privilege motivated by God’s gifts. An analogy is a grape vine. Its clusters of grapes are not hanging on it to merit the right to be part of the vine, for they are of the very life from the vine. They are the fruit of the vine, and marks of genuine Christian obedience to God are manifestations of His inner life at work in them (cf. 1 Cor. 15:10; Phil. 2:13). God had said “Them that honor Me I will honor . . .” (1 Sam. 2:30), and His eyes run . . . throughout the earth to show Himself strong on behalf of those whose hearts are perfect [sound] toward Him” (2 Chr. 16:9; cf. Ps. 84:9–11).

Prayer flourishes with doing what is pleasing in God’s sight, John reasons, and this is consistent with prayer always having its success in agreement with His will (cf. John 15:7).

Verse 23 of the 1 John 3 passage follows up on obeying God’s commandments in the previous verse. In a quick summary, what God commands in its essence is in two aspects—believing in the name of His Son to receive His gift, and loving one another in reflecting how that gift affects the life.

The communion of the success (24). A person (“the one”) who obeys God’s commandments abides in Him, and He in that person. To abide in the Lord, as in Christ in John 15:1–7, is to rely on Him and receive from Him as a branch relies on its vine and receives the flow of life reality from it. The basic point is communion with Him in His values, His interests, His will, His resource. Abiding becomes apparent in the fruit that issues from the life, as love, joy and peace in the John 14–15 context. Here, sensitive obedience to God’s concerns reflects that a person is truly abiding in God, and God in him.

The confirmation for success. This is by the Holy Spirit, who helps the true children of God (cf. v. 10) know that God is abiding in them. He does this by His inward witness, or prompting as in Romans 8:16–17. John has elaborated this in more detail in his Gospel (Chaps. 14–16). The Spirit gives encouragement to God’s own by teaching them the things of the Father, bringing truths to remembrance and helping believers with them, bearing witness of Christ. He also does it by guiding them, and letting them know that He is glorifying Christ in and through them.

Principles for prayer stand out boldly to fix on the mind. First, prayer that works is vitally connected with an obedience that lives in light of God’s interests. Second, prayer is profoundly tied in with reflections all around in context that show when people veritably are God’s children. Third, to be given the opportunity to ask “whatever” and receive it is not to encourage assuming a false advantage while tolerating a self-indulgent life. Rather it is closely in union with hearts given to honoring God’s Word and living for things that bring Him delight (22). So, a fourth lesson is that “whatever” is asked is not to be thought of as absolute, but as according, that is to His will (5:14; cf. 2:17). Fifth, a blessed attendant joy of a prayer walk with God is His Spirit’s rich role in making God’s presence conspicuous. Sixth, when you ask how your prayer life can be enhanced, think attentively of how love can be turned up to others (cf. 4:7–8).

1 John 5:14–17

Confidence of Success

The first two of these verses have marked similarities to the prayer passage in 3:22 and its context. Both references mention (1) confidence, (2) those who can pray effectively (“we,” true believers), (3) privilege we “are having” before God, (4) asking, (5) “whatever” or “anything,” (6) sensitivity to what pleases God, (7) the “ask” motif, (8), God’s positive response, “evident in we receive” and “He hears us,” and (9) the specific attendant reality of believing in Christ.

In outlining 1 John 5:14–21 look at problems relating to the life Christ offers. John emphasizes the confidence of success in prayer (14–15). Then he applies this prayer to the confidence in particular situations, such as praying for a so-called “brother” who sins and closely connected issues of sin (16–17).

The Confidence about Prayer with Success (14–15)

A nutshell of the verses. Those who have eternal life can have assurance that they do possess this life (13). But they also can have confidence when they ask according to God’s will. In such cases God hears and gives what they pray He will provide (cf. 3:22). Success when praying in line with His will is the same essential point as in John 15:7, and is the bottom line in all true prayer throughout Scripture. Assurance about having eternal life leads naturally to assurance about enjoyment in that life as shown in the fruit in such a strategic matter as prayer. Prayer is not a small, compartmentalized, and disconnected area of the Christian life. It is the life itself enjoyed in communicative contact with the Giver of life in all areas of life. And so “everything” in life (cf. Phil. 4:6) should be steeped in prayer.

Confidence of success when praying is emphasized in two details.

The audience with God. Here is a spirit of optimism in expecting God to hear in a positive answering sense as prayer honors His will. “Confidence” is the word parresia which means freedom to speak, to be bold, forthright, outspoken. It has appeared in 2:28 for believers having confidence when Christ appears rather than shrinking away in shame, feeling unfit and downcast. It is the word in 3:21 for “confidence” before God in feeling His acceptance and freedom from a condemning heart. And in 4:17 the word refers to believers’ “confidence” in the future day of judgment, buoyed up by God’s love having been perfected in them. Here in 5:16 the idea is a sense of spiritual clearance giving boldness to pray expecting God’s encouraging answers.

This kind of confidence is a morale booster. It is opposed to a spirit bogged in doubt, a sinking feeling that cries to reach God will not get past the ceiling, and we are cast on mere human resources.

The confidence is what John says “we are having,” a present tense showing the continuing extension of success. It is “before Him,” literally, in His presence, “face to face with Him,” as represented by the word pros . The term describes Christ as the eternal life who was face to face with the Father, and manifested to people like John on earth (1:2). The word “Him” referring to the One before whom believers can have confidence in prayer is God, as in verses 10, 11, 19, and so on, as in 3:21.

The content of the confidence is introduced by the word “that” (Gr. hoti). The following words spell out what believers can be assured of in prayer: “if we should ask anything according to His will, He hears us.” Both the secret and the success are clear here. The secret is in asking sensitively in line with God’s will, true to principles of His Word that are treated with due honor (John 15:7). While 1 John 3:22 assures that “whatever” we ask we receive (also v. 15 here), 5:14 gives confidence about “anything” (Gr. ti). The success is clear in “He hears us,” the present tense indicating the ongoing, positive reality coming from the audience with God.

In answers from God (15). The “and” at the outset of verse 15 shows the logical link in reasoning, “and if we know that He hears us whatever we should ask, we know that we are having the requests which we have asked from Him.” Verse 14 has just put the focus on believers’ harmony with God and God’s hearing of their prayers. Now the focus is on what the praying people know in having provisions from God’s bounty. The “if” is in a form that means “if we know, and assuming that we do.” A present tense for “we know” puts the emphasis on the continuing privilege of this confidence, specifically “that He hears us.” This is in “whatever we should ask,” so the pattern goes on in life, touching various matters brought to God for His help. All of these, “whatever” (Gr. ho), are governed by “His will” in verse 14. Paul could agree, as in Romans 8:26–27, where the Spirit’s interceding for God’s own secures what is “according to God” [His will]. This is because God knows what is best even when “we do not know what we should pray for as is appropriate.” In 1 John 5:15 here, “we know” that God hears us, and, this being the case, “we know” too that “we have the requests. . . .” Knowing in both of these instances is in the present tense, just as “we have” is, so we go on having this confidence as a characteristic pattern that gives an uplift enhancing prayer vigils.

The “requests” are the specific items on believers’ prayer lists, the various concerns that they present to God at the throne of grace. In terms of Paul’s words, they are the many matters that are not to smother God’s people in worried anxiety, parts in bringing “everything by prayer” to Him (Phil. 4:6). And as Peter phrases things, they are appeals in “casting all your care upon Him” (1 Pet. 5:7; cf. Luke 18:1). John goes on to clarify that these “requests” are the things “which we have asked” from Him. “Asked” in the perfect tense has the idea, in an ongoing prayer life where new urgencies keep coming up, “which we have asked and continue to ask.” The final words in verse 15 show that the prayer burdens are asked “from Him,” the source of answers. God as the source (apo, “out of, from”) compliments the thought early in verse 14 of the confidence face to face with Him (pros, “before, toward”).

Such confidence in prayer in verses 14–15 is, in the context, the joy of any one who has the Son and has eternal life (v. 12), any “who believe in the name of the Son of God” (13). It is their privilege, not a boon people can take to themselves who have not believed, and who do not have the gift of eternal life in Christ. In a way consistent with Jesus’ teaching, receiving Gods answers is the prerogative of a son or a daughter, “every one who asks” (Matt. 7:7–11).

John, having set the general picture of confidence in prayer, now applies such confidence as it relates in two cases.

Confidence in Particular Situations (16–17)

A case of sin not unto death. John makes the distinction between praying about a person in sin that is not unto death, and praying for an individual whose sin is unto death. In the first case, he emphasizes four things.

(1) Seeing the need. “If any should see his brother sinning sin” shows a believer’s awareness of a person who needs what God can give him. The “if” has the idea “if and assuming that he does see.” The person praying is, according to verses 11–13, an individual who has eternal life in the Son, and the other kind of person the context has in view is one who “does not have the Son” and “does not have the life” (12). The one praying sees the other sinning sin, and takes his name and need before God in burdened intercessory love.

(2) The sinning that stimulates prayer. It is the other person’s “sinning sin” that provokes the concern taken to God. No specific notable sin is definitely singled out. It is a case of “sinning sin,” without narrowing it to one sin. The word “sinning” is a present tense participle, putting the focus on a pattern of ongoing sinning. This is followed by the noun “sin” which looks at the wayward life in general that displeases God.

Students of Scripture have explained this according to different views. Only two main interpretations will be mentioned here. One is that the prayed for person has eternal life is safe forever, but is living in sin, and God “will give life to him,” that is, extend his physical life rather than taking him to heaven in a premature disciplinary death. So, in God’s answer to the prayer, the person’s sin turns out to be “not unto death.” The other view is that the person prayed for is a professing believer, but not genuinely born again (cf. 5:1, 4a). God “gives life to him,” that is, eternal life, and so his process of sin eventuates in having God’s remedy; it is “not unto death,” that is, the eternal death of those who never receive eternal life.

Though the views are much debated, the second has the more convincing evidence from using basic principles of interpretation. In what ways? First, the present tense used for sinning in 1 John is consistently referring to a continuing pattern that characterizes the unsaved. There are many examples, but a key example is in 3:4–10 where the present-tense pattern of those who are “children of God” (the saved) is in contrast to the present-tense pattern that characterizes the “children of the devil” (the unsaved). The contrast is quite clear-cut in verse 10. Another example is 5:1–5. In 5:4, “everyone who has been born of God overcomes the world,” the overcoming of the world being in the present tense to denote an ongoing, overall characteristic. Looking back on the sweep of the life, verse 4b says that “this is the victory [overcoming] that has victory over [overcomes] the world, our faith.” Here the word “overcomes” is in the aorist tense, denoting the overcoming overall, the entire process gathered up as one whole reality. This agrees with the present tense in 4a speaking of the characteristic that continues, the overall picture. Again later in verse 5 “overcomes” is present tense for a saved person’s ongoing pattern as a totality, just as “he who believes” refers to his continuing in believing. Likewise in verse 16 the present tense for “sinning” refers not to a brief, inconsistent time in a saved person’s life, but to the sweep or trend of a mere professor’s life, as he is in need of the genuine life rather than an empty profession.

A second reason for the favored view is “life” in John’s Gospel and epistles used in the great majority of instances for “eternal life,” not physical life as if God here just lets the temporal life go on. Third, “life” in the more immediate context of 1 John 5 itself refers to “eternal life” as in the verses leading into this prayer passage (vv. 11, 12, 13) and then after it as well (20). Such “life” appears both by itself and with the adjective “eternal” before it in verses 11–13. And as John R. W. Stott reasons in his commentary on 1 John, if the person needs for God to give him “life,” he must be “dead.” It would not be as natural for the verse to mean God will give “life” physically, in further survival, to a person who already has physical life. Besides, John’s wording does not say “keep” or “preserve him alive,” or suggest that God will give “further [more] life” to extend what one now has. Fourth, “death” (thana-tos) is more probably the opposite of eternal life than physical life in light of such wording in the context. This meaning appears in 3:14, where both “death” and “life” appear, “we know that we have passed out of death into life . . .,” in wording closely like that where John means eternal realities in John 5:14. Fifth, 1 John 5:18, immediately after the problematic verses, uses the present tense for not “sinning” to refer to “everyone who has been born of God.” The idea is that the born again person does not continue his old, unsaved life of sin in an unbroken pattern or characteristic habit (cf. 3:8), as the present tense denotes, even if he does commit sin at times (cf. 2:1).

A sixth reason for this explanation is this. “Brother,” though often used for a truly saved person, seems to be open to question at times. Paul writes of a “brother in name,” that is, a “so-called brother,” as the one sinning (present tense) at Corinth, needing to be removed from the church (1 Cor. 5:11). Certain 1 John verses appear to view a person who continues in sin as thought of as a “brother” only in the charity of the fellowship, but his life-style putting this in serious doubt (2:9; 4:20). And in 3:15, the illustration of Cain hating his “brother” Abel is a case where Cain was probably an unsaved man (cf. Cain in the letter of Jude).

First John 5:18 poses a seventh point. John says, “we know that no one who is born of God sins [present tense]. . . .” This seems to clarify a genuinely saved person, who is distinct from the person who is “sinning sin” as a present-tense, ongoing practice that causes a believer alarm. It would suggest that a person who indeed is continuing in sin has not been born of God; the unchanged life is a give away of the true status, and a signal to take it to the Lord in prayer.

A question yet needs attention. How would a believer who prays know that a given person’s sin is “not unto death”? It may be that he would not unerringly know that, but that God would, and would cause the case to turn out this way in answer to the prayer. John can be writing from the standpoint of the way a case turns out, to show that intercessory prayer can be a means God uses in making distinctions as to eternal destiny. Prayers for others’ salvation appears in certain passages (Rom. 10:1; 1 Tim. 2:1–2, cf. v. 4). All the interceding believer would know for certain is that the other person in the circle of the professing was persisting in a pattern of sin. In terms of sin in 1 John, this could be in chronic denials about sin as in Chapter 1, a continuing lack of love, a pattern of lying, going on falling for false teaching as in 4:1–6, persisting in idolatry (cf. 5:21), and so on.

(3) The interceding. A believer “shall ask,” and this intercession can make a difference amounting to eternal life. The word for “ask” is aiteo, the term used consistently for prayer in verses 14–15 and in 3:22.

(4) The answer. God “shall give life to him,” to the person who is the object of the concerned advocacy. God is always the one who gives life in 1 John, whether in verses about new birth (5:1, 4) or reference to the giving of eternal life (5:11). The one who receives the life in 5:16 is probably the “brother” who is in need of it since life is normally God’s gift directly to those who pass from death to life (John 5:24; 1 John 3:14). That God gives life to the intercessor in the sense of a direct answer to the prayer is possible, even then with the understanding that the life goes to the person in need. But the view is not as natural. Even if the verse means “to him,” the person prayed for, God’s giving of life shows that the intercessor has received the answer to the request.

After this focus on the individual to whom God gives the life, John immediately expands from the one example to the multiple cases where such praying can have the same result. He says, “to those who sin not unto death.” For such people, saved when they have been objects of prayer, their life of sin does not finally result in being unto death. This is because God gives them passage into eternal life (cf. John 5:24), and does not permit them to go on to “eternal death,” the death in Revelation 2:10, or punishment with the unsaved in the lake of fire (2:11; 20:12–15; 21:8).

John clarifies, for those who pray, that they must keep a distinction in mind. There is sin that is unto such death. Prayer is not guaranteed to work automatically with positive results in every case, and intercessors need to be subject to God’s will in His sovereign purposes. They also should allow room for human, rejecting willfulness, which affects destinies.

Prayer, to those who favor the view that a saved person here meets physical disciplinary death (cf. 1 Cor. 11:30–31), would still have an urgent summons. For such a view, intercessors could plead for God to restore a saved person to a life of Christian usefulness. However, a tension for this view is the issue of why more professing believers who continue in a sinful life do not die early. For the lives of many are quite impossible to distinguish from outright unbelievers, yet these so-called “believers” often live to a ripe old age. Nothing like what the view posits of them in 1 John 5:16 happens to them.

A case of sin unto death. “There is,” John writes, the reality of “sin unto death.” Going on in sin as an unsaved person tends toward, or leads on to eternal separation from God. Death, not life, is the destiny under God’s wrath (John 3:36). Those who never receive eternal life will “die in your sins” and in this irrevocable state face eternal punishment (John 8:24), the ultimate result of the spiritual death they already are in (Eph. 2:1; 1 John 3:14).

John adds, “I do not say that he should make request for this.” He cannot give the interceding believer encouragement to pray and have confidence to gain a positive answer in this. God is sovereign, working His will, and John is not in a position either to prescribe intercession or to prohibit it as an absolute, blanket statement. Confidence in prayer does not mean that we have the mind of God and can unerringly expect every case to turn out positively.

John does offer in verse 17 another distinction. “All unrighteousness is sin,” whether in the life of a genuinely saved person or an unsaved person, and in lives where belief and repentance will occur as an answer to prayer, the sin does not lead to eternal death. The blood of Christ atones for the sin (1:7), and God is faithful and just to forgive and to cleanse (1:9). In light of the possibility that sin need not result in eternal death, believers can pray and see the answer when men receive the gift, eternal life.

Prayer principles stream out of the verses. First, praying for God to give life to a person who pursues sin can be one of the greatest examples of our confidence in the God who hears. God can still bring seemingly improbable people to Himself (John 6:44, 65). A big issue is the value we attach to saving a human soul for eternity, and our willingness to sacrifice time and effort to plead before God. Second, it may be unwise and unloving to assume that a person professing to have eternal life, but continuing on without a change, living in sin, is definitely, really saved. It may eternally benefit the person to consider that he or she may yet need a true “wake up call” and the reality, and to seek God for this one’s sake, in case there is a misplaced notion. Third, God wants His people to put great emphasis in prayer on looking to His will. For He Himself puts a sharp focus on this in His passion to answer. Fourth, we ourselves do not have God’s perfect, never failing knowledge of where sin may lead a person, but we can respond to God’s challenge of what is possible when we pray. We all know people we are not at all sure have eternal life, whose names can rise from our hearts, and even to our lips when we plead before God.

A final principle is this. If a Christian prays for one person, who then is converted to Christ, any sacrifice of love would be worth this, would it not (cf. Matt. 16:26)? Jesus came “to seek and to save the lost” (Luke 19:10). What will we do who say that we are His followers? The response to this question can well be to see to it that we become far more zealous about this. It can be to get names on our list, and press what we suspect is their need at the throne where greater things are done than this world dreams of. It can be to believe, more strongly than ever, that “if we ask anything according to His will, He hears us.”

Prayer in 2 John

A single verse that may look similar to prayer (v. 3) appears among the thirteen verses. Prayer is not the point in this case, however. Instead, it is a direct declaration, “Grace, mercy, and peace will be with us.” The words “will be” are a correct translation of the Greek word estai, the future tense and indicative mood of the verb “to be.” Several translations render it as a simple expectation that the blessings often in New Testament prayer wishes are here celebrated as assured for believers (RV, RSV, NEB, NASB). In the KJV, a prayer, “be with you,” fails to convey what is said accurately at this point. The more attested reading is “Grace, mercy, peace will be with us” (a direct claim), the “with us” fitting well after reference in verse 2 to the “truth, which abides in us and will be with us forever.”

The statement is in harmony with New Testament prayer wishes. It just emphasizes the confidence that these qualities will be with believers, as many verses appeal for these aspects within prayers. What is prayed for in God’s will, in faith (cf. Matt. 21:22), is rightly what God’s will also assures He is pleased to make good.

This letter stands as the only New Testament book that does not mention prayer, as the Old Testament has its books without a reference, Esther, the Song of Solomon, Obadiah, and Haggai.

Prayer in 3 John

Two references to prayer occur here. The first is an intercession for spiritual welfare of the readers (v. 2), the second a closing intercession for peace to be with them (14).

Introduction

The Author and Date

John the Apostle is the writer, as much New Testament scholarship has defended, even though this is frequently disputed (cf. on 1 John). The date, soon after 1 John, is ca. A.D. 90.

The Background and Theme

John calls himself “the elder” not in denial of being an apostle but to emphasize his official position in the church at Ephesus. Peter, an apostle, called himself a fellow elder with other leaders (1 Pet. 5:1). Elders as spiritual mentors had proper authority to challenge those who should follow their example in the church (1 Tim. 3:1–7; Titus 1:5–9). And the “church” is in view in 3 John 6, 9.

The theme in the letter is for the church leader, Gaius (v. 1), and other Christians, the “beloved” (2), to grow in the truth in which they already are walking (3–4). John also desires for these believers to welcome and be hospitable in helping legitimate visiting teachers (5–8), to be aware of Diotrephes’ tactics to discredit John and refuse genuine teachers (9–10), and to commend Demetrius’ sterling testimony (12). He also encourages the recipients by his plans to visit them soon after they receive the letter (14).

Gaius is in a congregation in one of the areas for which John intends this letter, probably an outlying town from Ephesus. He is not further identified, but two to four men in the New Testament have this name. Acts 19:29 refers to a Gaius from Macedonia, a man who traveled with Paul’s missionaries and was “roughed up” by a seething mob at Ephesus. Acts 20:4 notes a Gaius of Derbe in Asia Minor; he was in Paul’s group as it moved from Greece to Asia en route to Jerusalem. The above references may be to the same Gaius. The Gaius in Romans 16:23 is a man from Corinth (cf. 1 Cor. 1:14), whom Paul baptized and who opened his home to be a Christian place of assembly. The information does not help us know certainly, but it is possible that all the references to Gaius may be to the same man. Early church literature reports a Gaius whom the Apostle John ordained as bishop of Pergamos (Constitutions of the Holy Apostles, 7.46.9). The problem with this reference is that it is late, from ca. A.D. 370, leaving its reliability for first century matters a question.

Outline

I.   Introductory Greetings to Gaius (1–4)

II.  Exhortation to Christian Hospitality (5–12)

III. Concluding Comments (13–14)

3 John 2

Prayer for Spiritual and Bodily Health

Verse 2, at least, is a prayer, and verses 3–4 are closely bound to it in thought.

The Person of the Prayer

He is the “well-beloved Gaius,” and one whom John loves in the sphere of truth in verse 1. John, in verse 2, calls him “Beloved,” a designation that calls attention to how dear he is to John himself, and probably to other believers. For in verse 3 traveling Christians returning to John had given testimony of the strength Gaius displayed in a life honoring the truth, and the love reflecting that truth before others in the church (6). Gaius is apparently influential in the Christian fellowship, for John tells him that friends send him their greetings, and asks him to pass on personal words of greeting to people John knows there (14).

It is for this man that John says, “I pray,” and specifies what he is praying to God for him. The word for “pray” is euchomai, a word the New Testament quite often uses for prayer. Some react to it as the writer’s human wish only, not a prayer, but many believe that it is a definite prayer (RV, RSV, NEB, NASB). Several study Bibles follow this view (MacArthur, New Geneva, Ryrie) as do many commentators, and this fits the evidence the best. New Testament writers normally go to God in prayer for those reading their letters, and do not depend on their own non-praying wishes. Second, prayer for bodily welfare of others appears often in Scripture, as by Elijah and Elisha, and by Samson for himself, and so on (cf. James 5:13–16). It is natural for John to follow his own teaching about asking God for things needed in prayer, whatever the urgencies are (1 John 3:22; 5:14–17).

The Particulars in the Prayer

What John embraces in his prayer-wish is “concerning all things” (peri panton ), not “above all things” (pro panton, James 5:12). In his interceding, John is not here rating the importance of his prayer wish above other matters of prayer, or speaking of its intensity. He is speaking of the range of things he prays God will do in blessing Gaius. He desires that Gaius might “prosper” in all matters. The zeal of a prayer motivated by God’s love is holistic, seeking God’s benefits to come to grips with all needs of life—physical, emotional, spiritual.

The word for “prosper” is euodouomai, which the New Testament features only elsewhere in two places. In Romans 1:10 Paul longed for a prosperous journey to get to Rome to visit the believers, and in 1 Corinthians 16:2 Paul counsels Corinthian believers to put aside money for God’s work according to how they prosper. The term means, literally, “to show or lead on a good road,” and could be meant literally or figuratively. In the latter sense, it had the idea of prospering, succeeding. In many of the Old Testament instances where forms of this word group occur in the LXX (Greek), God is the One who gives the success. Often in the LXX, the word is used in combination with an accusative, “way, path,” and means “to prosper in one’s journey [way].” When Abraham sent his servant to seek a bride for Isaac, the account repeatedly recognizes God’s guidance to give the servant success in the way, that is, that particular mission (Gen. 24:21, 40, 42, 56). Joshua would prosper in the way God led as he meditated in God’s Word and obeyed it, and even a second word for success is added (Josh. 1:8). In Isaiah 55:11, God’s Word will be successful in the matter He sends it to accomplish.

The Greek term in the LXX often translates the Hebrew word tsalach, as in Isaiah 54:17 where the Lord promises His people, “no weapon formed against you will prosper,” and in Daniel 11:27 the cause of two evil kings will not succeed.

In John’s metaphorical usage (3 John 2), he is praying that Gaius will prosper, flourish, that is, have success. The present tense appeals that he might thrive in a continual sense, and the passive form shows that John expects this to be by the help of God. For in the many Old Testament instances true success is linked with His blessing. Even in Old Testament verses that do not use the word 3 John 2 employs, it is God’s blessing that causes men to do well. In English verses corresponding with LXX Greek verses, examples are clear. In Psalm 41:3, the Lord protects and keeps the godly alive, sustaining him when ill and restoring him to health. The Lord keeps believers in life and does not permit their feet to slip (Ps. 66:9; cf. 94:18; Hab. 3:19). The writer of Proverbs 3:5–6 expects God to “direct your paths,” that is, “make [them] smooth, clear away the obstacles.” Psalm 37:23 says that “the steps of a good man are ordered by the Lord,” 17:4 testifies that by God’s Word a believer has kept from wrong paths, and 139:24 shows a godly writer praying that God would “lead me in the everlasting way.” God is able to guide His believer safely, “with My eye upon you” (Ps. 32:8).

Some have used 3 John 2 to insist on material, monetary wealth as a boon that all Christians should expect as a part of prospering. However, the word for “prosper” does not convey a monetary emphasis. The idea is all-around success in the life, as in ways the letter’s context puts the focus on, not with a necessary interest in Gaius being rich in this world’s goods. And even in matters of bodily well-being, Scripture does not show it to be God’s will, invariably, for every believer to be in good health. Paul himself, who certainly was zealous for God’s will in the lives of fellow-believers, advised Timothy to take a little wine for his frequent infirmities, a medical problem (1 Tim. 5:23), and left Trophimus ill at Miletus rather than being able to bring him to good health (2 Tim. 4:20).

The second aspect of blessing that John prays for Gaius, specifi-cally, is that he will “be in health,” using the verb hugiainein . The word can be used in the phrase “be sound in the faith” (Titus 1:13; 2:2), which probably means essentially the same as John’s phrase, “walk in the truth” (2 John 4; 3 John 3). But the word also appears for being in sound bodily shape, enjoying physical health. Luke, for example, uses it of being bodily hale and hearty (5:31; 7:10; 15:27). Not only is John as intercessor concerned in a spirit of love that seeks this Christian’s well-being for Gaius’ own sake. But it was of practical importance, for the sake of Christian fruitfulness, that Gaius be at his best to rise to the particular opportunity God gave to him. As mentioned, he was active among those of his area in exhibiting the truth (3), and in the various expressions of hospitality to visiting Christians (5–7). It was helpful for him to be vital to practice what was good (11), and to feel up to conveying greetings from John and those with him (14). Such sound health is an asset, and God’s will for most believers, but this does not mean that His will cannot permit some to be ill to show His sufficiency even in such trial.

After these concerns in his intercession, John mentions “even as your soul prospers.” For the second time in verse 2 he uses the same word for prospering, or being led along a good road. What the prayer asks of God is that Gaius might be physically fit as he also was spiritually in good shape. Of course the spiritual vigor sets the life in its basic well-being, and can contribute its vitality in turn even to the bodily tone. Nothing in the prayer for Gaius, however, warrants imagining any hint that the man was battered by poor physical health and needing special ability to bounce back.

After verse 2, the prayer itself, John states his particular motivation (reason) or being primed to pray this way. It was a gladdening tonic to hear Christian travelers’ reports about Gaius being a testimony in living God’s truth. This supplied a fresh incentive for John to pray for his well-being in all respects. God had used information to fuel the intercession. This believer for whom John prays was probably only one of many, in a number of outlying churches, for John’s leadership had put him in intimate touch with scores of people. To hear of one moving fruitfully ahead in Christ’s truth would be a fresh inspiration to seek God’s help for that believer to bear even “more fruit” (John 15:2).

Then, in verse 4, John shares even further what is behind the prayer. No joy has a more blessed effect on him than getting news of his spiritual children behaving consistently with the truth.

Prayer principles occur easily here. First, it is good when claiming Christian love for a person to pray for him or her (cf. vv. 1, 2). Second, keeping up alertness in prayer vision can be a catalyst to broaden our concern that God help a person “in all respects.” We can surge beyond some one, individual need. Third, a good motivator for prayer follow-up is hearing news of a Christian’s bright testimony. This is in contrast to assuming that all is fine, as though the person does not need prayer. Fourth, it can be a great boost to prayer to tell other responsible, caring Christians how a believer is either shining for Christ, or slipping from the path. Honesty and love that seeks the best for others is important in this, but certainly not gossip that hurts others.

A fifth principle is clear. Believe with all the heart that God’s blessing is utterly vital for true success, and pray with the fire this can fan that others have what God can do. Sixth, pray both for others’ physical well-being and their being spiritually at their best. However, it is possible for them to be physically ill at the time, but spiritually on top of things. Or they can be physically sharp, but spiritually down. We can cast all our cares on the Lord, and the cares we know about others as well (cf. Gal. 6:2; 1 Pet. 5:7). Seventh, taking a cue from John, it can help when we pray for another that we even tell that person of this prayer support, without any motive to brag. Today this can be by e-mail, regular letter, a special card or note, by phone, in person, or via another believer.

3 John 14

God’s Caress of Peace

In 2 John 3, the apostle declared that “Grace, mercy and peace will be with us,” and here in verse 14 he actually prays for God to give His spiritual blessing. Both affirming our conviction about what He is faithful to do and asking that He do it can be in harmony. Very often in God’s Word what on the one hand He says He will fulfill, for example great prophetical promises, He also wants His people to pray asking Him to carry out. One example is God’s challenge to pray (Jer. 33:3), followed in the same context by the certainty that He will perform (vv. 4ff.).

Here the prayer is “[may] peace be to you.” that is, out of God’s answering kindness and bounty.” Only 1 Peter and 3 John among New Testament letters end with a prayer wish only for peace, and Ephesians has a prayer for peace joined with love and grace. Three letters do not end with prayer (James, 1 John, 2 John), most of the epistles close with prayer only for grace, 1 Corinthians for grace and love, 2 Corinthians for grace, love and fellowship, 2 Timothy for the Lord to be with the spirit and for grace, 2 Peter ends with glory to God, and Jude with “ To God be glory, majesty, dominion, and authority.”

Two points sum up the conclusion and show how prayer relates in it.

The Surrounding Details

John emphasizes his coming, and cordialities in greetings. His coming, on his near schedule (“shortly”) has caused him to make a possible long letter brief since he can say the “many things” in person (“face-to-face”) and not with a pen. We are rich by what he did write in the brief letter, but can wonder about what he would have said in a long epistle. Quite possibly 1 John already shows us the kinds of things.

His cordialities reinforce his personal interest all through the letter. He sends greetings from “the friends,” who are friends of Christ (John 15:13–14; Luke 12:4) and in this “friends” in relation to others who are His people (cf. Acts 27:3). John also bids Gaius in turn to greet the “friends” in his local Christian group, or community, by name.

The Special Desire

One thing above all that John prays for Gaius is “Peace be to you.” The words “to you” are a translation of the singular pronoun. The singular also appears twice in verse 13 and in verse 14a as well as in the very next clause after the prayer wish for peace. Since Gaius already has “peace with God” (cf. Rom. 5:1), the prayer is evidently for his experience of the practical moment by moment “peace of God,” the peace that God gives (Phil. 4:7). This, as one part in the “fruit of the Spirit” that Paul listed (Gal. 5:22–23), was a leading blessing that Jesus wanted His people to have. He, too, wished “Peace to you” when setting His disciples at ease about His appearance after He had risen (John 20:19, 21, 26). And in the Upper Room before His death, He said “My peace I give to you” (John 14:27; cf. 16:33). Now John who had heard this generosity from Jesus issues his own prayer wish that such peace would flow from the same source, from Jesus, to His servant Gaius.

Prayer for peace is the most natural meaning at the end of 3 John. To seek a spiritual blessing from God for a reader, or the readers, at the conclusion fits with the pattern in most New Testament letters. Second, to summon peace from God fits with the ancient prayer in which Israel’s priests sought peace for people (Num. 6:26). It also represents the kind of prayer for peace in Ephesians 6:23 and 1 Peter 5:14. And so a verb in the optative sense, “May peace be to you,” is naturally to be supplied with the words “Peace to you.”

A basic definition of practical peace is the Christian calm that springs from a composed trust that the resources which flow from God are adequate. God is “the God of peace” (Phil. 4:9), Christ gives peace (John 14:27), and the Holy Spirit produces peace as a part of His fruit (Gal. 5:22–23). To have “the peace of God” is experienced when “the God of peace shall be with you” (Phil. 4:7, 9). God is the source of peace, and He is able to give “peace peace,” a repetition that conveys the intensive idea, “perfect peace” (Isa. 26:3).

Peace, singled out as the one quality especially sought from God for Gaius, could be very fitting in light of the letter. John has given clues about how a Christian living in this situation would need peace. Peace in Gaius would be a blessing to visiting believers as a part of his hospitality, along with love (6). And it would be a Christlike attitude (Ps. 119:165) providing a winsome fragrance in contrast to Diotrephes’ unpeaceable “strong arm” hate tactics (10).

Principles for prayer are apt. First, in a world where we must cope with tribulation (cf. John 16:33), it is strategic to pray, and pray often, that another believer will experience the serenity of God-given peace. Second, it is timely to pray for a person one is soon to see in face-to-face fellowship. Third, it is a good example to other believers when a Christian prays for the peace of someone else. In John’s closing words, the “friends” with him and the “friends” with Gaius could all benefit from the example. And it could give them a taste of the way John would pray for them as well, enhancing cordial fellowship. Fourth, it is uplifting not only to pray for another, but to tell him so, and it can help to put this display of care in writing, as John does. And as a believer guards against pride or an itch for personal credit, prayer is one key gesture that can back up the claim to love a Christian brother or sister (v. 1).

Prayer in Jude

This short book has three references to prayer, more than the two in 2 Peter. It has one of the two New Testament mentions of praying in the Holy Spirit, and one of the fullest benedictions.

The Author and Date

Jude is the writer (v. 1), and his name is the Greek form of the Old Testament Hebrew word for “Judah,” which means “praise.” But which of eight New Testament men named Jude wrote this? Two really serious candidates are Judas the Lord’s brother (Matt. 13:55; Mark 6:3), and Judas the apostle who was one of the twelve (John 14:22; Luke 6:16; Acts 1:13). Since Jude 17 does not identify the writer among the apostles, he seems to be the brother of Jesus in the family of Joseph and Mary. He was one of the brothers who at first had doubted Jesus (John 7:3–5), who after His resurrection believed and became disciples (Acts 1:14). Paul later mentions them as Christian workers (1 Cor. 9:5). Jude’s brother James became the distinguished leader of the Jerusalem church (Acts 12:17; 15:13; Gal. 2:9). Jude 1 is most naturally referring to this James, the well-known leader of wide influence.

It is more difficult to decide the date since the letter has so many similarities in language with 2 Peter. This suggests some acquaintance of Jude with 2 Peter, or 2 Peter with Jude, and poses the question of who wrote first and was influenced by the other’s thoughts. Arguments abound to champion either as first, but the most plausible view is that Peter authored his work, Jude read it, and shared some of the same concerns over false teachers.

In 2 Peter the menace of those teaching error seems more in the predictive realm (2:1, 3), but Jude sees the problem as now present (4, 16). Merrill Tenney is probably right in placing 2 Peter first (The New Testament, A Survey, p. 389). If Jude wrote after Peter, his letter could not be earlier than ca. A.D. 67; if he wrote earlier, it was possibly shortly before that.

The Background

Jude’s burden is to impress on saints the urgency of contending for the faith against inroads by the ungodly who deny Christ (3–4). They are professing believers (12a) who mingle with Christians at feasts, or else admitted unbelievers who permit themselves the utmost license of an immoral life, and yet mix with believers at their meetings (12a, 18–19). They falsify grace to provide themselves with an open door to lasciviousness, using so-called grace to condone ful-filling fleshly lusts.

With this impurity the ungodly display such sins as pride (8, 10), defaming of authorities (8c–10), denouncing of God’s will (11), and ambition for reward (11).

Jude is aroused to reach believers who are being tainted already by these “spots” (12). Fleshly pleasure, with its excitements and stimulation, is a potent attraction. Believers who are not vigilant against the subtle dangers can melt before the charm of carnal lures.

The Theme and Outline

Jude’s call is to contend earnestly for the true faith (3). He develops this theme in four emphases: the introduction (1–3), the menace of libertine influences (4–19), the action as Christians (20–23), and the praise-worthy God who is able to protect them (24–25).

Jude 2

A Caress in Prayer

Here alone among New Testament books is the prayer wish for “mercy, peace and love.” Of the trio, only peace appears in most biblical letters, and the grace that usually appears is not included. The prayer comes as part of the aim that motivates the letter, between the introduction (1) and theme (3).

The Salutation

Jude identifies himself much as Paul sometimes does, as a bondservant of Jesus Christ. He will be loyal in representing Him all through the letter, in contrast to many who deny Him (4). To clarify even more, he is a “brother of James,” whose reputation for fidelity to Jesus was well-known (cf. Introduction). He characterizes those to whom he writes in a threefold way. They are “called” (he means by God), “beloved in God the Father,” those on whom God has set His love, and very dear to Him, and “kept for Jesus Christ,” guarded by God (cf. 24; 1 Pet. 1:5) to fulfill all the eternal purpose God has in Christ.

This already gives cause to see the value of their relationship with God and be true to Him when ungodly men would entice them to go a different way. At the outset of the letter here, and at the end (24–25), Jude erects a banner of encouragement in what having a good destiny in God can mean.

The threefold description of assets prepares for the prayer wish. And it is threefold also.

Mercy. This is one of the many differences between what Jude says and language in 2 Peter. Mercy is one of Jude’s repeated words (21, 22, 23). He prays that God will increase mercy to them here, then expects them to wait for Christ’s mercy in the future fullness of eternal life (21), and challenges them to show mercy to others for their spiritual benefit (22–23). Mercy is God’s pardoning bounty, or clemency, that gives blessing even when sins, if unforgiven, leave men worthy of rejection and punishment. As Jesus had taught, His people ought to be merciful to others in accord with God’s mercy to them (Matt. 6:12). And for their own need of mercy and ways to express it, the believers were candidates for the help Jude sought in prayer from the providing God.

Peace. This would be crucial to have a calm composure meeting the onslaught of enemies to the faith that Jude will soon describe. Believers would need to rest in the resources of Christ, and not be unsettled. By His sufficiency they would not succumb to voices denying Him, or the appeal of fleshly lusts that could crave sinful pleasures as the people of error did. Confident tranquility in the true values could be directly relevant against lowering standards, and indulging selfish desires where some tempted them to this.

Love. Prayer asks aptly for fresh supply of this. Believers meeting much that is selfish lust and not love (4, 8, 12, 16, 18) would be put to the test whether they would “keep yourselves in the love of God . . .” (21). Would they yield to what tickles selfish desires of licentiousness (4), or act in love that seeks to please God and work the welfare of themselves and others? Would they be unloving in reviling God’s standards which some do not understand and honor rightly, or loving in a deep respect for God and those their lives impact (10)? Would they sell out in loving themselves wrongly by what profits personal interests as Balaam had done, or love God and what serves His will (11)?

Jude saw the relevancy of prayer for God to grant them His flow of love. This was as Paul interceded for believers to have God-given power to be rooted and grounded in love, and be filled up with relation to God’s fullness (Eph. 3:16–19). He prayed similarly for God to provide love to the Philippians (1:9).

Jude’s appeal to God on behalf of these saints is that the spiritual bounties he specifies be “increased” or “multiplied.” He uses the same word for multiplication that Peter prayed in both letters (1 Pet. 1:2; 2 Pet. 1:2). The word “and” used twice to connect the three provisions shows that the three form a unity of which Jude is aroused to plead a profusion.

The urgency of God answering with this help becomes more obvious when Jude announces his theme, and afterward.

The Selection of a Theme (3)

An original choice of a theme about salvation was laid aside. Fresh awareness of a danger rising in the churches impelled Jude to his present message. He says, “I felt the necessity,” and this was to appeal that the believers earnestly contend for the system of faith (belief). This was of utmost importance, as distinct from teaching and behavior that cut against the very vitals of what God’s people held dear. This launches Jude into his burden to alert and warn of enemies infiltrating Christian circles (4–19).

Prayer in the epistle can have momentous consequences both for true Christian conviction and living, and for standing against what is false.

Principles of prayer are cogent. First, in our prayer God can brace us when we intercede for others to dwell on their relation to Him, and pray in light of this. Jude thinks in this sequence in verses 1 and 2. Second, it encourages us in prayer to think of the God we are asking as a multiplier of blessing. Third, no matter what dangers threaten God’s people, we can expect Him to be adequate in answering prayer. Fourth, when believers were up against dangerous infiltrators, the prayer quest did not center on clever argument but on fruit living out realities true to Him.

Jude 20

Praying in the Spirit

Jude describes those who are a peril as they mingle among Christians, then transitions to the action that should mark real Christians. His transition in verses 17–19 first stresses warnings of the apostles to expect mockers serving their own sinful agenda. Paul, for example, said the essence of what Jude cites (Acts 20:29; 1Tim. 4:1; 2 Tim. 3:1f.; 4:3). Such ungodly people as these, Jude says, are “empty of the Spirit” (Jude 19), exponents only of the things their natural impulses favor. By contrast, verse 20 introduces what is to characterize genuine Christians, and prayer soon emerges.

Watchfulness in Their Own Lives (20–21)

Jude is quite pointed. “But you,” he makes it emphatic, “you” as standing out firmly against such values and propagators of them, and to make it ever so clear he adds “beloved.” Only these, “beloved in God the Father” (1) and mentioned four times, are really saved. Only these can live the life of those who are so “beloved.”

The main verb exhorting Christians is “Keep” in verse 21. These are to “Keep yourselves in the love of God.” It is in the aorist tense, calling for a decisive and overall commitment covering life. This main command is preceded by two participles and followed by a third, each describing attendant characteristics of behavior expected in obeying the main command. So the full thought is, “Keep yourselves . . ., building yourselves . . ., praying . . ., waiting. . . .” The three aspects in keeping are all in the present tense, so believers need to be doing these in ongoing devotion.

(1) Building. For building a structure the word pertains to the erecting of the project, but for people it has the idea of edifying. Each believer in the group has a responsibility to do this to help his or her own growth, and to contribute to others’ growth, as Paul defines the concept (Eph. 4:12–16). All have their varying spiritual gifts to do this service, all devoting their parts, and Peter says the serving is to be “as of the ability that God gives” (1 Pet. 4:11).

Paul in Ephesians 4 centers the thought on doing this in love. Love is Jude’s main theme at this point in his letter, yet believers accomplish this in “building yourselves up in your most holy faith.” Their growth is in the sphere of the system of faith, within this commitment, true as in line with it, and not a denial of it as in the infil-trators (v. 4).

(2) Praying. Such a process of edifying to assist one another should be toned and tempered by habitual prayer. And this is to be “in the Holy Spirit,” in the sphere of prizing His value standards, His will, His power. The Lord whom Jude honors in verse 4 had said what Jude would hold dear, that the Spirit “shall glorify Me” (John 16:14). Only Paul elsewhere in the New Testament refers to “praying in the Spirit,” expecting prayer in all its aspects to be this, at all times, with all perseverance, for all the saints (Eph. 6:18). Jude in verse 20 describes the faith as “holy,” and uses a form of the same word for the Spirit as “holy.” This, to him, is markedly different from the life of those caught in error both in their belief and their conduct in verses 18–19.

(3) Waiting. The idea of prosdechomai is “to receive, welcome” (Luke 15:2; Phil. 2:29). It came to mean what Jude intends here, or “wait, look forward to.” God’s people expectantly wait for the kingdom of God (Mark 15:13), for what Christians hope will be fulfilled (Titus 2:13), for God’s promises to those of faith to be realized (Acts 23:21). Rather than flaunting selfish living with no sense of need for God, believers are to look for “mercy.” In this they reflect humble sensitivity about being undone apart from God’s forgiveness, and prizing it. Jude means the ultimate mercy in the future life, since the waiting “is with reference to eternal life.” It is the mercy “of our Lord Jesus Christ,” the One who often promised eternal life (John 3:16, 36; 5:24). It is also through His saving work that this gift is given (Rom. 6:23), for His blood was the price of redemption (1 Pet. 1:18–19).

Praying, the central focus of the three phrases linked with keeping in God’s love, is relevant to the others, as they are pertinent to genuine prayer. Praying is a prime factor in spiritual growth, and all fruitfulness in relation to God, as in love and joy (John 15:7–12). Peter has linked prayer closely with love (1 Pet. 4:7–8). It is a spiritual reflex to pray for strength or guidance to wait trustfully on God, as the psalmist reflects (119:43, 49, 74, 81–82).

As believers observe these priorities, another reality can be important in their scale of values.

Winning Others (22–23)

Jude’s exhortation continues, the word “and” moving on to another focus for those who will be faithful to God. They wait for mercy themselves, “and” very naturally they are to “have mercy” on others as Jesus had impressed on His disciples (Matt. 6:12–14). When the heart’s door is open in the right way to God’s mercy, it is also open to others in need of mercy. In this case, mercy is the display to those who are “doubting.” Stronger believers can help shore these up in matters of the faith, and make the difference in their lives. This can be by sharing truth, visiting them, helping them in merciful compassion, and in whatever deeds of care will help them past their hesitations. This may result in true salvation, or being strengthened in the saved life.

There still are others whom Jude exhorts the obedient to “save.” This they can do in the manner the participle denotes, “by pulling” them. Jude is graphic, depicting this as “snatching them out of the fire.” It is a process of rescues, described in the present tense, while time yet permits. The turnabouts cheat hell’s very heat that already would seem to be sure to claim such people. “Snatching” is harpazo, which Scripture uses vividly for wild animals snatching other animals away (Gen. 37:33, LXX), people being ready to snatch Jesus and make Him king (John 6:15), no one being able to seize the saved out of Christ’s hand (John 10:28f.). While it is used for cases of force, it can, as here, refer to a case that is not one of force, as when the Spirit caught Philip away to minister in another place (Acts 8:39), or God catches the saved away to heaven in the rapture (1 Thess. 4:17). In these instances, the will of men sweetly blends with the action of God.

Only God gives salvation (25), but His servants are said to “save” when they lead the perishing to His salvation, that is, get them saved (Rom. 11:14; 1 Cor. 7:16a, b; 9:22; James 5:20).

Those of another category need to receive the believers’ mercy, motivated by a godly fear that responds to God’s interests in respect. It is an awe at God that begets a reverence for His will which is more compelling than giving way to men’s sins, and impressed by the eternal difference God’s saving action can make. Witnesses for God themselves wait depending on God’s mercy (21), and in turn concern impels them to extend God’s pardon to those who will receive it. The true fear of God causes the witnesses to be continually “hating” (present tense) even the garment stained from the flesh. “Stained” is in the perfect tense to denote that the clothing has been stained in some indulgence in sin and is still soiled at the time of the spiritual help. The word is spiloo, “to stain, defile.” James employs it for the tongue defiling the entire body (3:6), and in the noun form it appears in Paul for Christ’s aim to make believers “without spot [of sin] or wrinkle [of aging]” (Eph. 5:27). Peter uses it to depict the kind of people Jude 4–19 describes, who are “stains and blemishes” mixing among Christians (2 Pet. 2:13).

Sins due to the fleshly lusts of verses 16 and 18 could be from the filth of sexual orgies, drunkenness, and the like. The very sight of the marks sins can leave would evoke godly revulsion and hate in those close to God for the sinful indulgences that the garments reflect.

Now it is time to review principles from prayer in such connections.

First, prayer to God should combine with giving sensitive place to His Word (17–18; cf. John 15:7). Second, see that love-driven prayer attends serious growth and helping others grow, and vibrant waiting for Christ. Third, a prayer life attached to the right values reaches out to help others be saved for sure. Fourth, just praying is not enough; praying in the Holy Spirit is the way to pray. Deal with routines that are merely “dead ruts” of one’s own making, pacing through the motions, and instead pray relying on the Spirit for His power, purpose, and values.

Jude 24–25

All Praise to the Great God

Three emphases conclude Jude’s message, all in one of the most fully expressive benedictions of the New Testament. The three are God’s preservation of the saved, His presentation of them without a mark against their name, and then the believers’ tribute to His excellence.

God’s Preservation of Believers

Jude focuses on the ability of God to do two things for the saved (24), then the appropriateness of ascribing the highest tribute to Him (25).

“ To Him” means the Father in light of the distinction between Him and Jesus Christ in the next verse. The Father is the God “who is able,” endlessly qualified. In this He is capable “to guard,” the aorist infinitive of phulasso, a word for guarding in a military setting. The aorist decisively gathers into one conception the entirety of being kept safe, and puts that under God’s sufficiency. Peter, using the same word for “guard,” yet as an exhortation, has shown the believers’ side (2 Pet. 3:17). They, themselves, must be on guard. Jude shows that they can be successful as God Himself is erecting His sentry to assure their security.

What danger do believers face and God guards them from? The word “stumbling” is aptaistos, a compound formed by the alpha privative “a” meaning “no” (free or without) and ptaio, “to stumble, fall.”

Some have seen God keeping some in sinless perfection here. It is such a high plane of spiritual victory that believers do not sin any more at all. There are modifications of this such as “these do not sin, they just may slip or make a mistake,” but some push it to the extreme. Of course, the New Testament rightly understood never teaches that humans are sinless in the present life, except for Jesus. John’s words ought to lift a sobering voice against such a claim (1 John 1:7–2:2). Jesus’ model prayer for His disciples includes a recognition of needing forgiveness (Matt. 6:9–12).

The great preacher Alexander Maclaren taught that God has infinite ability but believers trust and appropriate Him imperfectly. If we trust Him who is able, He will keep us from falling; otherwise we will fail and lack assurance through lack of faith. When the truly saved do sin, Christ’s blood covers all their sin, and God will present them faultless in the final analysis (cf. his Expositions of Holy Scripture, Vol. 17, pp. 110–111).

A third perspective is that God is able to guard the genuinely saved so that they do not stumble away from the faith and into apostasy and rejection. Perils lurk all around, and the ungodly such as in verses 4–19 deny the faith, but the truly saved will persevere through God’s power that faithfully keeps them safe. This suits the context where Jude warns against mere pretenders, apostates, and shows their destiny (13, 15). Second, “stumble” in its Old Testament Hebrew form kashal often depicts a pattern of stumbling and refers to those who are not saved, such as false leaders (Isa. 28:7; Jer. 18:15; 20:11; cf. 31:9). In Proverbs 14:9, “the way of the wicked” is closely related to the fact that “they stumble.” The term can also refer to people who follow the bad example of such leaders, who cause them to stumble at the law, that is, go into apostasy (Mal. 2:8). Sometimes the word refers to one final calamity of stumbling, as when Egypt’s armies stumble in defeat (Jer. 46:6), or Babylon’s (50:32), or Antiochus Epiphanes of Syria (Dan. 11:19).

Old Testament prophecy also speaks of men stumbling with regard to the Messiah, rejecting Him in unbelief (Isa. 8:14). There the Hebrew negeph appears (cf. the discussion in D. Brown, et al., A Hebrew-English Lexicon, pp. 619–620). The New Testament repeats this (Rom. 9:32; 1 Pet. 2:8), using the Greek proskopto .

Such usage reveals a background for Jude speaking about stumbling with respect to the faith and denying the Lord. In such a case, as in that of the defectors in 2 Peter 2 and Jude, the denial would bring to the surface the true status of the person prior to the denial. Evidently he was not really saved to begin with (cf. 1 John 2:19).

Jude 24 is teaching, then, that God is able to cause His genuine ones to persevere. How does He protect them to avoid their fatal stumbling? In verses 20–21, Jude indicates the answer. God keeps them in coordination with their keeping themselves within the stream of His love. As in Paul, God works in them to will and to do of His pleasure (Phil. 2:12–13). Practical ways in which their hearts coordinate with God are in the three phrases, “building . . . praying . . . and waiting. . . .” The blend between God keeping and their positive response is essentially that of John 10:27–29 where the true sheep hear and follow (v. 27), and God keeps them safe within the sure grip of His hand (vv. 28–29).

God’s Presentation of Believers

This second blessing that God accomplishes entails His ability to present the saved in His own presence as their eternal destiny. “Present” is stesai, the aorist tense infinitive from histemi . The aorist may look at a particular act, that is the ultimate drama of presentation yet to come. Or it may have in view God’s work of placing believers at this present time as well as at the ultimate time, all of this conceived as one entirety. In light of the future destinies contrasted in Jude, a future presentation seems to be what Jude means. The unsaved go to the destiny in verses 13 and 15, and the saved to receive “mercy with respect to eternal life,” in its ultimate sense, in verse 21. For the believers, this corresponds with John’s description of being in the eternal city and beholding the face of God (Rev. 22:4–5). God’s “glory” there is His shining splendor of perfection and sufficiency. Believers will be “blameless,” amomous, free of any blame. As Peter has said, Christ’s blood for their redemption assures this, as He is “without blemish or spot” (1 Pet. 1:19). Paul says the justified face no condemnation (Rom. 8:1). The state of blamelessness, as Jude writes, is “with exultation.” The word is agalliasis, used of Zacharias having joy at John’s birth (Luke 1:14), the baby in Elizabeth’s womb leaping for joy when Mary visited (1:44), and believers in the infant church taking their meals with vibrant joy (Acts 2:46).

The Praise of Believers

Jude’s glimpses of the two great things God is able to do for the saved lead into his tribute to God. He directs the tribute “to Him,” the Father in verse 24, “to . . . God our Savior” (25).

He is the only God, the true One as contrasted in many ways with idols in Isaiah 41–48. He is the one God Paul knew to be true (1 Cor. 8:4; 1 Tim. 2:5). Jude describes Him as “our Savior,” that is, the Savior of those he defined in his opening verse as the called, beloved in God, and kept for Jesus Christ. God is said to be Savior “through (dia) Jesus Christ our Lord,” that is, through means of Him who has provided the mercy unto eternal life (21). He did this by the work of His cross, and arose from the dead and ascended to assert His saving benefits (1 Pet. 3:21–22).

A fourfold tribute pours forth in spiritual sacrifice. Jude in praise ascribes to God what is His in these four realities. To Him be “glory,” meaning splendor, perfection in all things sufficient and good; “majesty” signifying stateliness, dignity, or impressive greatness as a king can be in his bearing; “dominion” in terms of rule, sway, control in sovereign rights; and “authority” in expression of power, clout, ability to do as He wills (cf. Dan. 4:35).

Jude’s list of things in tribute of God is more extensive than any other in the New Testament. He also gives the most inclusive list of references to when God is worthy of such tribute. Such praise is appropriate to God, he says, “before all time and now and forever.” Peter had said “now and to the day of eternity” (2 Pet. 3:18). Of course this praying bond servant was not present “before all time,” but he was aware of God being praise-worthy for His excellency in eternity past, and His plan of redemption and rule that reached into the present and eternity future. He represents eternity future as “all the ages,” the unceasing spans that reach on infinitely.

The letter ends, then, on a note that exalts God and encourages those to whom He is the Savior. It suggests that praise is our fitting occupation in the present life and in the boundless stretches of eternity.

Prayer principles occur easily here. First, it is always apropos to praise God that He is able to keep us. In this light we have the perspective for knowing that we can keep ourselves in His love. Second, our praise can take up the exultation that God will present us in His realm of glory triumphantly. As Paul said, “we shall appear with Him in glory” (Col. 3:4; cf. 1 Thess. 2:12). And as Peter phrased it, God called believers to “His eternal glory in Christ” (1 Pet. 5:10). Third, however dark the night of difficulty seems now, those who trust God have immense joy to beckon them onward. Fourth, praise for God’s perfections can also remind us of His ability to meet our needs at the moment. It can also charge us with new enthusiasm to be always helping others (22–23), that they might join us in praising Him. Fifth, offering our high respect for God can be a sweet part of “praying in the Holy Spirit.”

Prayer in the Revelation

Introduction

Many vital elements in God’s drama of the ages combine to make this book what one has described it, “the grand central station of Scripture.” Several of these will be clear shortly in taking up the theme, and others as the exposition develops. A look at the theme will also survey prayer’s multi-faceted relevance that permeates the book. At the moment, crucial matters to set the stage for the exposition are pertinent.

The Author and Date

John the Apostle most plausibly emerges as the writer after evaluation of opinions and sifting of the more convincing evidence. Many have held this, and many have challenged it; yet capable minds have set forth reasons that attest it firmly enough. John claims to be the writer (1:1, 4, 9; 22:8). Dionysius of Alexandria, Egypt, a successor of Origen who was against a literal millennial kingdom idea (cf. Rev. 20:1–6), challenged John’s authorship ca. A.D. 265, and some others after him followed suit. Arguments against the apostle and for him are set forth by astute scholars (cf. D. Guthrie, Introduction to the New Testament; and M. C. Tenney, Interpreting Revelation; among many).

A reputed early believer, Justin Martyr, says John wrote of Christ dwelling a thousand years in Jerusalem (Dialogue with Trypho, Chap. 80, in The Ante-Nicene Fathers, I, p. 239). Another early leader, Hippolytus, cites Revelation 17–18 as by the Apostle John (“Treatise on Christ and Antichrist,” Sec. 36–42, Ante-Nicene Fathers, V, pp. 251–253). Evidence also shows that this John wrote the book on the Island of Patmos ca. 95–96 A.D., as 1:9 claims Patmos (Clement of Alexandria, “Who is the Rich Man?,” or Quis Dives, XLII, in Ante-Nicene Fathers, II, p. 603). Eusebius says that this John returned from Patmos and dates the book immediately after Roman Emperor Domitian’s death in A.D. 96 (Ecclesiastical History, III, pp. 18–20, The Fathers of the Church, I, p. 168; cf. also IV, p. 8). One can find very good documentation of early evidence in W. White, “Revelation, Book of The,” Zondervan Pictorial Encyclopedia of the Bible, v. 90.

Writers differ on the date of the book, some putting it ca. 68–69 and others in 95–96. The later date has more in its favor for several reasons. The churches of Revelation 2–3 seem to be more developed than the early date, in Nero’s reign, would permit. Laodicea, for example, had been destroyed by an earthquake in 60–61, yet in Revelation 3:17 it has had time to become “rich and increased with goods.” Second, Revelation 1 assumes John’s banishment to Patmos, fitting historical claims to his being there under Diocletian, who reigned in A.D. 81–96. Third, a Neronian date is not required by the number 666 in 13:18. Though some related the number to Nero, it has been assigned to many others, and the Nero connection was first mentioned in 1831 (Leon Morris, Revelation, p. 38). Fourth, an early date argument that Jerusalem had not yet been destroyed (A.D. 70) in 11:1 misuses that verse. The passage does not even comment on whether Jerusalem at the moment is still intact. That is not the point. Rather, the verse refers to the far future. Fifth, it is misleading to identify some details with the first century. For example, Philip Schaff connects the deadly wound that was healed (13:3, 12, 14) to the death of Nero June 9, A.D. 68, and leaders of the empire after that (History of the Christian Church, I, pp. 834–837). He also uses 17:10 where five kings have fallen, one is, and the other yet to come as meaning Augustus, Tiberius, Caligula, Claudius, and Nero, then Galba, and after two usurpers Otho and Vitellius, finally Vespasian in A.D. 70. For him, Vespasian restored the empire after an interregnum of two years. It seems far better, however, to identify the kings as heads representing their empires (cf. Nebuchadnezzar, Dan. 2:35), and the empires led by these dominant kings as certain ones that span stretches of history—Assyria, Egypt, Babylon, Media Persia, Greece, Rome (in John’s day), and one empire still to become dominant at a future time, that of the final world leader in Daniel 7:8f., 15ff. All of this leads through centuries and up to the time when God will supplant Gentile human empires with His own kingdom dominion (Dan. 7:13–14, 27). This fits the Book of Revelation also (5:10; 11:15; 19:11ff.). So in contrast to Schaff’s perspective, the Revelation carries the thought on to the future, and is not to be confused with changes of empire in the A.D. 60s.

The Background

John writes from Patmos to help those of seven churches (1:11, 20; Chaps. 2–3). He seeks to help them relate God’s message to faithful lives amid ungodliness and trials in light of God’s judgments, Christ’s coming, and eternal destinies of the saved and saved. The purpose is stated in 1:1–3. God’s revelation given through John is from Jesus Christ as God’s plan for the future complete redemption of the saved, His kingdom which is their destiny, and how they always can live for Him and His values even in the most difficult circumstances. They can be prepared for Christ’s coming, His kingdom, and final triumph and vindication over all worldly values.

To carry out this aim, the book shows the urgency of overcoming the moral and doctrinal problems in the churches. It also portrays what the future tribulation will be like with various divine judgments (Chaps. 6–19), Christ’s second coming (19), and His rule during the millennial phase of His dominion (20:4–6). The perspective goes on to the final judgment (20:11–15), and the destiny for both the unsaved (14:9–11; 20:15; 21:8; 22:15) and the saved (14: 13; 21:1–7, 9–27; 22:1–5).

John fulfills his task with a mingling of straight-forward language and symbolism to represent various truths. He selects analogies from nature such as a lion and a lamb to depict Christ (5:5), horses and their riders, eagle, leopard, bear, dragon, stars, flood, and so on. He also uses many terms from the Old Testament background of God’s biblical revelation, such as a lamp stand, olive trees, manna, tree of life, ten horns, rule with a rod of iron, and the like. The work contains more references to the Old Testament than any other New Testament book, estimated as high as 400 (cf. R. Gromacki, New Testament Survey, p. 397). Among other things, John employs Old Testament prophetical background. Examples are empires of Dan. 7:3–8 (Rev. 13:1–2), the coming of God’s Messiah as one like a son of man in Daniel 7:13–14 (Rev. 1:13; 14:14), angels active in God’s work as in Daniel 10–12 (often in Rev. 6ff.), a flood of military persecution as in Daniel 9:27 and 11:31 (Rev. 12:15–16), and so on.

The Theme and Outline

Like Philippians, this book weaves several aspects in its theme. All are crucial: redemption through Christ’s blood (1:5; 5:9; 7:14); God’s kingdom (1:6, 9; 5:5; 11:15; 17:14; 19:16: 20:4–6); judgment of those in the churches (2:23) and all people (three series of judgments in Chaps. 6–16 and 17–18; 19:11ff.; 20:11–15); Christ’s coming (1:7; 3:11; 19:11f.; 22:20); faithful endurance in godliness encouraged by hope that expects ultimate triumph (1:9; 2:10, 25; 3:11; 16:15); worthiness of God and Christ to judge, and their justice in judging (Chaps. 4–5; 15:3–4; 19:1–6); and ultimately the triumph. This will be a vindication of Christ and His values over Satan, the flesh, and all worldly ambition. And it will be a victory for believers. The book moves toward this climax, with short descriptions along the way about reward to each one who overcomes (Chaps. 2–3; 5:10, 7:9ff.; 16:15; 19:7–9), and then to the grand picture in Chapters 21–22.

These parts form a composite. The theme is godly endurance with a view to triumph by Christ’s coming and completing redemptive and royal promises, and God’s righteous judgments on the unredeemed.

Prayer is as vital to facets of the theme as breath is to the physical body. The book relates prayer to grace and peace (1:4), redeeming blood (1:4–5; 5:9–10), God’s rights to worship by creation and sovereignty (4:8–11), His holiness (4:8), and His worthiness of praise (5:13; 7:12).

Prayer also is strategic in other matters: a question about God’s timing (6:10), reward (7:9–12), the sweetness God sees in godly prayer for judgment against sin (8:3–5), God’s judgment of all men (11:18), His righteousness in judgment (15:3–4), praise in discerning His glory in judging (19:1–6), appeals for Christ to come (22:17, 20), the prospect of the kingdom and reigning with Christ (5:10), and affirming with respect what God is doing (11:15, 17b, 18). John ends the book with a prayer that God will give grace to help others respond to the revelation.

Prayer also comes in celebrating that God has made those who are saved priests before Him (5:10), Satan accusing believers before God (12:10), men’s blaspheming God (13:6; 16:11), the song in heaven that only the 144,000 can learn (14:3), the song of Moses and song of the Lamb in heaven (15:3–4), and angelic avowals of God’s righteousness in judging those who deserve it (16:5–6, 7).

The book says more about celestial beings speaking with God than any other book of the Bible. Readers encounter this in prayers of the many good angels (5:11–12), the four living creatures, celestial beings (4:8; 5:11–12; 19:4), the twenty-four elders whom different interpreters view as angels or humans (5:11–12), and two angels (16:5–7). Later an angel bids God’s bond servants to praise Him (19:5).

More also occurs in the Revelation about redeemed humans speaking with God in heaven after the present life. They commune with Him during their state while between earthly death and receiving resurrection bodies (6:10–11), and exult before Him in tribute for salvation He has given, with its heavenly blessings (7:9–12, 15–17). They speak with awe at His excellencies in His works, His ways, and His holiness (15:3–4).

Only a few references to prayer are to human prayer in the present life. One finds John’s prayer for grace and peace to believers, with its celebration of Christ’s redemptive and regal work on their behalf, His expected coming, and praise to God (1:4–7). Much later, 8:3–5 reflects that “prayers of all the saints” are as sweet incense to God, and bearing a close link with the judgment against sin and sinners, for God brings this answer to the prayers. These prayers had voiced “Thy will be done on earth as it is in heaven” (Matt. 6:10), and in vindication of His will, and their godly longings, God’s judgments show that He had heard. And near the end John returns to His anticipation of Christ’s coming (as in 1:7) with the heart-cry, “Come, Lord Jesus” (22:20). Finally, John intercedes for grace to be with all (22:21). Only 8:3–5 and 22:17 mention prayers in this life by the saved in general. And in 22:17 Christ bids an individual believer to pray for His coming.

Speaking falsely to God appears on the lips of the unsaved. The human military leader depicted as “the beast” used his mouth to utter blasphemies against God and those of His heavenly dwelling place (13:6). And the ungodly, responding to the heavy pressure God brings in His “bowl” judgments, “blasphemed the name of God” and “did not repent, so as to give Him glory” (16:9; cf. also 11).

Why the much greater focus on speaking to God after the present life, which only the Revelation features? No verse explains this. It may well be because God wanted His writer in the Bible’s final book to give believers glimpses of communion with God when they are in His heavenly presence. This makes sense, for the book brings His revelatory phases of the centuries to a consummation. Believers receive help, from angelic and human worshipers, to quicken them for their own coming occupation of adoration before the worthy Lord that they exalt.

On this note, the book has the most elaborate ascription of worthiness to Christ in Scripture (5:12). Seven words here express tributes that fit Him. Four more words, to both the Father and Christ, follow (v. 13). Seven pour forth to God in 7:12, and three in 19:1. Believers can learn well from these examples what they can give more accent to now, and speak in greater fullness “in the sweet by and by.”

Prayer fits in a context where, as one can expect, God brings many things together in this “Grand Central Station” of the Bible. Here are some of the subjects: angelic services of God to men (1:1; cf. Heb. 1:14), blessing of the receptive (1:3), God in three Persons (1:4–5), tribulation and the need to exercise patience (1:9), churches (1:4), God as first and last (1:11), and vivid symbolism for truth (1:13–16, etc.). The vital aspects go on: God assessing men’s works (2:2, 23; 20:12); need for the “first love” (2:4); repentance (2:5; 3:3); overcoming ungodly things of this world, seven times in Chapters 2–3; the Spirit speaking to the churches, condemnation of idolatry and immorality (2:14–15); God’s accurate knowledge about human works, love, service (2:19); and discipline for sin of a person within a church circle (2:20–23). More occur: the security of the saved (3:5), Christ’s authority as King in the line of David (3:7; cf. 19:16), God’s rule over all (4:2–11; Ps. 103:19; 145:13), Palestine and Jerusalem playing a key role in God’s plans (11:2–3, 8), the key role of the devil in opposing God (12:9;13:4), accountability of those in the entire world to the gospel God gives (7:14; 14:6), a vast end-time system that fosters worldly values under the name “Mystery Babylon” (Chap. 17), God’s certain work of putting down all that opposes Him and resolving this entirely, God’s preparation of a city as a home for the godly, and believers’ continuing need for grace (22:21).

The outline in which prayers and all the attendant details fit:

I.   Christ’s Appeal to the Churches (1–3)

A. His Introduction to Them (1)

B. His Inventory of Them (2–3)

II.  Christ’s Authority over His Enemies (4–20)

A. God’s and Christ’s Worthiness to Rule (4–5)

B. The Wrath in the Seals (6:1–8:1)

C. The Wrath in the Trumpets (8:2–11:19)

D. Great Actors in the Drama (12–14)

E. The Wrath in the Bowls (15–16)

F. The Wrath on “Babylon” (17–18)

G. Christ’s Reign (19–20)

III. Christ’s Abode with His People (21–22)

A. In the New Heaven and New Earth (21:1)

B. In the New Jerusalem (21:2–22:5)

C. In the Present Moment (22:6–21)

Now the spotlight turns in successive stages to prayer passages.

Revelation 1:4–7

Supplies from God

Prayer begins with intercession for the three Persons of the Godhead to supply grace and peace to the readers. This prayer wish common to many New Testament books comes only after three orientation verses that characterize the message. These verses identify the contents as the revelation that God gave Jesus Christ to show His bond servants, giving “the things which must shortly take place.” They also identify John as the human channel to provide the message. Besides, they promise special blessing to the one who reads and those who hear and obey the details.

In the outline, Christ’s Appeal to the Churches (Chaps. 1–3) opens with His Introduction to Them (Chap. 1). First, the book Characterizes the Message (vv. 1–3), then shows the origin of blessing from the Father, Spirit, and Son who answer prayer by giving grace and peace (4–8), and next gives Christ’s visual aid on the message (9–20). Christ appears, giving John a vision of aspects relating to His Person and work. These prepare for many details later that reflect Christ’s glories in His abilities, rights, judgments, and rule. After the introductory chapter, Christ in Chapters 2–3 takes inventory of seven churches already identified as immediate recipients of the message in 1:4, 11, 20.

Let us discern how the prayer verses (4–7) contribute in the flow where they fit.

The Character of the Message (1–3)

The book features “the revelation of Jesus Christ.” This phrase in the genitive might mean that the revelation is Christ in facets of His Person, judgment, and rule. But it more naturally refers to the revelation that is “of” Christ in being what He gives. This is evident in the words that God gave it to Him to show to His bond servants, involving things that will come to pass, and the book’s details about truths in God’s plans for the future. Christ has a strategic role to carry out through these by the redemption His blood provided (5:9–10), His judgment of all men (14:14ff.), and His rule (2:26–28; 20:4–6; 22:4–5).

John, receiving the revelation, is a witness to the word of God overall in Scripture and to the testimony of Jesus Christ that correlates with and builds consistently on this. The writer expects anyone to be “Blessed” by God who reads the revelation, apparently assuming one who has vital faith. This is true of those who hear and obey what the message communicates. Such people would be sensitive to do the things God shows He is pleased with, as John does (1:9). Any who need to would be sure to receive eternal life as God’s free gift (22:17). They should obey the values God prizes, such as the repeated emphases on living an overcoming life (Chaps. 2–3; cf. 21:7), and being alertly ready for Christ’s coming, yearning for Him to appear (16:15; 22:17, 20).

The Origin of Blessing (4–7)

Prayer is the essence of these verses, and John is clear about three aspects of prayer. These are intercession, praise, and affirmation.

The intercession (4–6a). Grace and peace are spiritual assets that John seeks in a wish prayer for those in the seven churches of Asia. John does not identify where the churches are until verse 11. Then he will expand on Christ’s message to each church in the next two chapters.

(1) The supplies. “Grace and peace” are the same provisions that other writers of New Testament books prayed God would provide to believers. Grace is God’s unmerited favor, both in the gift of eternal life and in spiritual sufficiency furnishing power that turns, tunes, tones, trains, tempers, and transforms the practical walk within this eternal life to do God’s will. Peace is the composure in attitude that gives heart-rest in God’s resources, in contrast to worrying or feeling rattled (cf. Isa. 26:3; John 16:33; Phil. 4:6–7).

John mentions grace only seven times in his Gospel, three epistles, and the Revelation. John 1:14 refers to Christ being “full of grace and truth.” Then verse 16 says that believers have received out of Christ’s fullness, and “grace upon grace,” grace that applies to any need. After this, verse 17 says that “grace and truth came by Jesus Christ.” He was the channel of God’s revelation par excellence, and was more perfectly the champion of grace and truth than that which God revealed through the law that Moses gave. In 2 John 3, and again in Revelation 1:4 and 22:21, John prays that God will supply grace for practical uplift to His readers.

How would grace be a supply for needs to those receiving the Book of Revelation? Grace would be relevant for matters in Chapters 1–3. It could tone people of the churches to live a godly life (Titus 2:11ff.) rather than participate in idol worship and give in slavishly to immoral practices (Rev. 2:14–15, 20–23). It would infuse them with sufficiency to live as believer priests to God (1:6), offering up spiritual sacrifices of worship to Him (1 Pet. 2:5; cf. Ps. 141:2). Grace could temper them to respond sensitively to the vision of Christ’s excellencies (1:13–16), to have the tone of “the first love” (2:4) or return to it (2:5), or to repent if they have a name for being alive but in reality are spiritually dead, unsaved (2:1–3).

Grace would he pertinent to help them continue to test the genuineness of those who claim they have authority from God (2:2). It would enable them to hate deeds that Christ hates (6), hear what the Spirit says (7), hold fast Christ’s name, and not deny faith in Him (13, 25; 3:11). In it they would grow in love, faith, service, and perseverance (19).

John’s prayer can also have its answer in meeting challenges of Revelation 4–22. Being established by grace could help hearts see God’s glory in His creation and in His will, as occupants of heaven are attentive to these (4:11). It could tune believers to see Christ’s worthiness in being the lion and the lamb who will judge all men (Chap. 5). Grace can teach the receptive to trust God for His timing in judgment, making room for His compassion to give men longer opportunity to be saved (6:10–11; cf. 2 Pet. 3:9). In that case, those still in the present world can learn from what God tells believers after this life.

God’s people now need grace to pray for believers who will be faced with trials of the coming tribulation. Among these, prayers from hearts stirred by grace can help the 144,000 as in 14:1–5, so that they will be pure and follow Christ wherever He leads (14:4; John 10:27; 12:24). God says that they will be faithful, and grace-prompted prayer is one of the means God can honor in bracing them. Grace can move intercessors to pray in advance for people out of all human groups to be washed white in Christ’s blood (7:9, 14), and enter the joys of a destiny with God (15–17). Believers touched by grace can pray for God to judge sin and those who persist in it, refusing to repent (8:3–5; cf. 9:20–21; 16:9, 11). Grace can strengthen prayers for God’s help to those true to Him in the future times when it will be difficult to obtain food (6:6), and the faithful are hit with other persecutions by the great military leader. Most people will yield to honoring this powerful figure rather than God (13:4–9), and the godly will suffer for refusing to sell out (13:16–17).

John’s prayer for grace can be strategic to help believers’ hearts be tender to learn from scenes of pure worship to God (Rev. 4, 5, 7, 11, 15, 19). They can pray better also. Grace in answer to prayer can strengthen saints to take a resolute stand and not be intoxicated by sin due to its enticing allurements (18:4; cf. 17:4–6; 18:2–3). Grace that prayer seeks can boost the godly to grasp more the pure delight of eternal fellowship (22:3–5), and to turn away from things now that offer deceptive baits.

One can find even further details where grace given in response to prayer can make a difference in living for God now, or have its impact affecting those of the future.

And what of peace? It is the tranquil spirit that has buoyancy and poise attending any example when grace seasons life with God’s sufficiency. John’s prayer could find answer when a believer meets any situation confronting the churches (Chaps. 2–3) in a godly calm. And it would be relevant in any cases of drawing nearer to God, motivated by taking to heart examples of giving God the glory (4:8–11; 5:11–14; 19:1–6). For any persons mingled in the churches who have only a nominal relationship to God, yet repent and truly drink the water of life (22:17), peace would fill the hearts.

When John intercedes for God’s grace and peace to be the supplies of his readers, he also points them to the source of the blessings.

(2) The source. This is marked out three times by John’s word “from,” in every instance the Greek apo, meaning “out of” a source. The three that designate the resource are descriptions of God—God the Father, God the Holy Spirit, and God who is Jesus Christ. John plainly identifies the Father and Christ, and the one in the middle in such a series would appear to be a portrayal of the Spirit, as we will see shortly.

a. From God. The prayer-sought provisions are from “Him who is and who was and who is to come.” This is not a description of Christ whose coming John expects (1:7; 22:7, 12, 20), but as the phrase plainly means in 1:8, God who exists now, always did, and will in the coming future. Kept distinct from the other two descriptions here, this is the One Christ calls “My Father” (2:27; 3:5), the One on the throne in Chapter 4, and the One distinct from Christ the lion and lamb in 5:1–6.

b. From the seven spirits before His throne. Some say these are seven angels (15:6; 16:1), but angels are called “angels” there (cf. 7:1). More evidence appears to favor a depiction of the Holy Spirit in the fullness of His excellencies. One reason is John’s placing the portrayal in a sequence directly referring to the divine source of supplies, preceded by the Father and followed by Christ. Second, the Spirit here fits the later description, “seven lamps of fire burning before the throne” (4:5). The number seven can be a way of denoting completeness, though in another sense the Spirit is one. Third, in Isa. 11:2 the Spirit of God who is predicted to be upon the future Messiah is depicted in seven phrases extolling His fullness. Likewise John speaks of Christ as having fullness that represents “the seven spirits of God sent out into all the earth” (Rev. 5:6). Jesus referred to the Spirit as One whom the Father and He would send to the earth to help believers (John 14:26; 15:26; 16:7). That the Spirit is “before His [God’s] throne” in Revelation 1:4 fits well with the Spirit, since Jesus said of Him, “whatever He hears, He speaks” from before that throne (John 16:13).

The Spirit is very active in speaking for the Father and Christ in each of the seven letters to the churches (2:7a, etc.). He and the bride (God’s people) say in 22:17, “Come” in an appeal for Christ to fulfill His promised coming.

c. From Jesus Christ. Praying that supplies will come from Him is appropriate in view of His prominence in the book. He is coming (1:7), appears to John (13–16), has the keys to death and Hades (18), commands the writing of the book (19), holds the churches in His hand (20), speaks to the churches (Chaps. 2–3), and is the lion (the One destined to rule) as well as the lamb (the One who died for men) whose glories heavenly worshipers praise (Chap. 5). He is the One who brings judgment on the world (Chaps. 6–7; 19:11ff.), and will be the Object of worship for eternity, with the Father (22:3–5).

John summarizes several of His roles in 1:5–6. One can realize in reviewing these that Jesus Christ is among the three who supply grace and peace, fully reliable to answer prayer.

First, He is the faithful witness. Jesus could say, as John had testified earlier, “I do not seek My own will, but the will of Him who sent Me” (John 5:30; cf. 6:38–39; 7:18). He was faithful bearing witness of Himself, and the Father who sent Him bears witness to Him (8:18). He faithfully bore witness to the very things He had heard from the Father (8:26, 28, 38, 40). And so He is called the faithful witness here and in Revelation 3:14, and is described as “Faithful” since He is the qualified one who judges in 19:11.

Second, He is the firstborn of the dead. In this He is the first in sequence to rise from the dead to immortality, that is, never to slip back into death at a later time. Other Old Testament and New Testament examples of people whom God brought back from the dead shortly after they had died lived for a further time and were not immortal, that is, they later died. Among these were the daughter of Jairus and the son of the widow at Nain. Jesus also is “the firstborn of the dead” in the sense that He is the first to rise in distinction to others, who are His people, who will rise after death as He did.

Third, Christ is the ruler of the kings of the earth. He qualifies to reign, and will reign over all kings (19:16). This will prove true whether in command over them in judgment (19:11ff.; cf. Phil. 2:10f.) or over those who have become believers and submit to Him as King of kings in the eternal city (21:24–26).

Fourth, He loves us. John’s present tense refers to Jesus Christ continually loving “us,” believers defined in the next phrase. Paul assured along a similar line that nothing can separate us from God’s love in Christ (Rom. 8:39). And Jesus had assured that He holds His people in His hand, and no one can take them out (John 10:28f.). He also promised, “I will never desert you, nor will I ever forsake you” (Heb. 13:5).

Fifth, Christ loosed us from our sins. John throws this into the past tense: Jesus has already accomplished this. He loosed, or released us, by His blood. This is a different picture than His blood washing us to cleanse us. In the latter, when new sins need this, His blood has ongoing efficacy as it “cleanses us of all sin” (1 John 1:7). And John had written that Jesus came by water (of His baptism) and by blood (of His cross) in 1 John 5:6, having laid down His life in payment (3:16; cf. Rev. 5:12). He continues the theme of Christ’s blood shed for redemption, and the washing this effects (Rev. 5:9; 7:14; cf. 22:14).

Sixth, Christ made us a kingdom of priests. As God made the people of Israel a kingdom having its priests to minister to God on their behalf (Ex. 19:6), He has made all believers of the later redemption era a kingdom of priests. Peter has said that these priests offer up spiritual sacrifices acceptable to God (1 Pet. 2:5; cf. Rom. 15:6). In Revelation 5:8 and 8:3–5 John even pictures believers’ prayers as incense. They are similar in this to Israel’s ancient priests, who offered prayers with sweet fragrance from the Altar of Incense. Believers during the future millennial phase of Christ’s rule also will minister in priestly privileges on earth (Rev. 20:6).

Such supplies sought in prayer, and the source in the Father, Spirit, and now Jesus Christ lead John to a sudden surge of praise to Christ.

The praise. Several tributes showing the excellencies of Christ turn John’s thoughts from intercession into praise that Christ deserves. “ To Him” is reasonably a reference to Christ, and not to the Father for several reasons. First, “ To Him” at the end of verse 5 points to Christ. Second, all of verse 5 and verse 6 up to the praise is devoted to Christ, reviewing tribute after tribute to Him. Third, even the words immediately before the praise project Christ chiefly into view; believers are “priests to His God and Father.” Fourth, the thought still is on Christ in verse 7, exulting that “He is coming.” And beyond this, John will soon introduce other praises to Christ, showing that this is natural in his thinking (5:9–10, 11–12, 14–14).

What is the praise? It is a recognition that to Christ belong “glory and dominion (strength).” This is due Him “in relation to the ages,” or “forever.” The book will approach its completion with believers in their final destiny worshiping the Father and Christ, offering the fragrance of unceasing tribute (22:3–5). Longer lists of Christ’s excellencies flow from heavenly worshipers in Chapter 5. Christ is the brightest splendor in the New Jerusalem (21:24–26), worthy of glory and recognition above all other kings.

John’s prayer reaches its third aspect in verse 7 with Christ’s coming.

The affirmation. Biblical prayer often moves from petition, or praise, to direct declaration of truths. Christ’s worthiness to receive praise brings to John’s thought the event that will precipitate Christ into His greatest display of His glory and dominion. “Behold, He is coming with the clouds. . . .” This is the appearance Jesus had often described as in the clouds of the sky (Matt. 24:29–30; 26:64). Of course, this also will be with an awesome display of glorious light, “with power and great glory” (Matt. 24:30). In this “every eye will see Him.” If He comes to the Mount of Olives (Zech. 14:3–4), all human eyes in the world, even the blind, will see Him in due time during the process when He carries out the phases of judgment. Besides, all must finally reckon with Him (cf. John 5:22; Acts 17:31; Rev. 20:11–15). John says “even those who pierced Him,” whether the Roman soldier who pierced Jesus’ side in fulfillment of Zechariah 12:10 (John 19:34), or whichever Jewish people were involved by consent and hostile decision (Matt. 27:20–26), and accountable in Acts (2:23; 3:14–15; 4:10; 5:30), or others who likewise are accountable. The reference in the verses may leap onto the Jewish people later than when Jesus was on earth, in terms of descendants and successors of these Jews.

John’s prayer affirmation even says that all tribes of the earth will mourn over the coming Jesus. This has an analogy in Joseph’s brothers, who were despicable in wronging him, but were heart-sick later when he confronted them. The tribes may be those of Israel, still scattered in the earth, for “tribes” does often refer to Israelites (Matt. 19:28; Acts 26:7; Rom. 11:1). It is the repentant mourning that Zechariah 12:10ff. forecasts, true of some in Israel and in principle at the same time also true of people out of all nations (Matt. 24:30b). The wider connotation of “tribes” often appears in Revelation (5:9; 7:9; 11:9; 13:7; 14:6).

The petition. John’s prayer aspect of petition inspired by truth he affirms appears in the words nai and amen . The first word is a particle for agreement, emphasis, or assurance. It means “yes” (Matt. 11:26) as in solemnly assuring. John uses it at the end of the book to express Christ’s sentiment about the same subject as in 1:7, “Certainly, I am coming quickly” (22:20). The word amen had long been a Hebrew word meaning “to make firm, support, confirm.” When the Israelite people responded with “Amen” to the curses that they heard priests read (Deut. 27:15–26), they were exclaiming, “So be it,” or “Let it be done.” In the New Testament, amen often concludes prayers within books (Rom. 11:36; Eph. 3:21), or is customary at the end, as Paul uses it (Rom. 16:27). And after a reading or message in the early church, a prayer was lifted to God, then the unified congregation responded, “Amen” (1 Cor. 14:16). The word appears nine times in the Revelation, and even is the final word (22:21). It is the response of the four living creatures about the worship of which Christ is worthy (5:14; 7:12), and that when the twenty-four elders join these creatures (19:4). Amen carries the thought of approval and of standing by what is said or done.

In his affirmation of 1:7, John combines “yes” and “Amen.” For his expectation that Christ is coming is high voltage in his heart, and his prayer surges into longing petition. He exults, “Yes, let it be!” (cf. the excellent article by G. B. Funderburk, “Amen,” Zondervan Pictorial Encyclopedia of the Bible, 1:127–128).

Prayer principles flash to the attention of believers here. First, pray moved with the urgency that believers need God’s fresh supplies of grace and peace. Join God in this concern. Second, it is mind-boggling and a catalyst to worship to meditate on the God in three Persons who answers prayer. Think of the Father as always there (He was, is, and will be), and meditate on His adequacy. Think colorfully of the Spirit as the burning lamp before the throne, filled with light by which He can see all one’s needs and supply what meets them (Phil. 4:19) in harmony with what is light true to God’s will (cf. Eph. 5:8–14). As Paul helps us discern, His is the “fruit of the Spirit” (Gal. 5:22f.), which is also called “the fruit of light” (Eph. 5:9). Think of Christ, faithful, alive forevermore, having all power, ever loving us, loosing us from our sins, and making us royal priests who can offer our fragrances in prayer. Pray, then, not dwelling on our frailties but on who God is, who answers.

Third, as we are priests, how much we can offer up to God as we are committed to Him in prayer. In this our quest can be, as John’s here, for things such as grace and peace, for others now, for believers of the future, with our hearts on active alert to all God wants to do. Fourth, often lift Christ’s praise on high. Can we ever come to the end of praises He is worthy to receive? Fifth, our prayer can exult in some momentous thing our God promises (Here, His coming) and cry a fervent “Yes, bring it to pass!”

Revelation 4:8–11

Worship to Fit the God in Charge

John receives God’s summons to come up into heaven to see various things that God will reveal while he is “in the Spirit,” that is, in a state in which the Spirit adapts him to receive special revelation. Things God will show him are to take place “after these things” (4:1), matters pertaining to John’s introductory vision (Chap. 1) and the state of the seven churches (2–3). After the summons, the emphasis shifts to John’s being in heaven, not bodily but in the vision, and what is shown him there. The scene features God and the worship that inhabitants of heaven are giving to Him (2–11).

Prayer begins in verse 8, and it fits integrally in the whole framework of thought. It begins a series of prayer scenes by heavenly occupants (cf. Chaps. 5, 6, 7, 11, 14, 15, 19). Before beginning the series of God’s judgments in Revelation 4–20, the book presents two chapters (4–5) of heavenly voices acclaiming His right to have the worship of those He must judge, and His just right to judge. The view of the Father and Christ, shared by these who render proper worship to Him, prepares readers to realize that these they adore are right in unleashing judgments that are so awesome.

The two chapters also serve to introduce heavenly servants associated with God in the judgment and giving Him the glory in it (cf. also the later prayer scenes). There is, at the same time, an emphasis on the eventual result after judgment, God’s saints reigning with Him on earth (5:10) as he receives power and glory (5:12; cf. Dan. 7:13–14). One can also reflect back on the relevance of Jesus’ words when He used the nobleman to illustrate Himself, as he went away “to receive a kingdom for Himself and to return” (Luke 19:12). The two chapters show what should be the attitude of men (worship), instead of denying God, and besides this also illustrate the worship that those rightly related to Him will render.

Then, too, the chapters introduce certain features that will play important roles in the chapters that follow—the throne of God, heavenly worshipers, trumpets, flashes of lightning, Christ’s roles as lion and as lamb, and a book of God’s judgments that He has destined to open up and unleash on sinfully defiant earthly inhabitants.

With this in view, the exposition will follow, focusing on the scene in heaven in Chapter 4.

The Awesome God (2–3)

The One who occupies the throne is God the Father, who is distinguished from Christ in 5:1–6 as He often is in Revelation 1–3. His position seated on the throne emphasizes His sovereign power and rights to do as He wills, and the scene surges rapidly to prayerful acknowledgment of this in verse 11. How awesome and majestic God appears is the point of John describing Him as “jasper,” a clear, transparent stone, and as “sardius,” having a red sheen. The “halo” or “rainbow” around God’s throne, the word iris, refers to a colored radiance, and its glow has an emerald, greenish sheen. Later, the term also is used for the rainbow glowing in 10:1.

The Attendance of Elders (4)

Seated on thrones around God’s throne are twenty-four elders. They participate in worship to God in verse 10, also Chapter 5, and later in the book, and help John understand certain details God shows him (7:13–14). Some explain them as humans who represent the church, as the church had twelve apostles, though some identify them as twelve for Old Testament Israel and twelve for the church, and still others see them as celestial creatures of an angelic order.

Several reasons appear to favor the angelic view. First, two other groups combined with the elders are angelic, which suggests that the elders are (5:11; 7:11). Second, the elders never refer to humans as part of them, or of their kind (7:13–14). Third, in 19:4–10 the elders seem distinct from the “bride,” a figure for God’s people. Fourth, the elder’s role in explaining in 7:13–14 is the kind of activity given to angels to help humans in other prophetical passages (10:8–11; 17:1; cf. Dan. 10–12). Fifth, in better manuscripts, elders refer to Christ purchasing humans as if they themselves (the elders) are not among these humans (5:9–10).

Other reasons can permit either celestial beings or humans. Humans often are elders in the Bible, but celestial servants also could be represented as elders, since even God appears as the “Ancient of Days” with white hair (Dan. 7:10–12), and Christ similarly (Rev. 1:14). The point is not that they are senile, or crotchety, but seasoned, capable of sound thinking. Possibly Isaiah 24:23 refers to angels as “older ones” or “ancients.” Also, as human elders were sage leaders in biblical cities, celestial elders of an angelic order could be fitting before God, where issues were decided. Angels are often serving roles to help God carry out His will in this book. Some Bible students insist that as twenty-four men served in courses for Israel (1 Chr. 24), the twenty-four here must also be men. But this does not have to follow. As God permits the courses among men on earth, He can have a number of celestial beings similarly in heaven, as God wanted parts of the earthly tabernacle to be true to a heavenly pattern (Ex. 25:40; Heb. 8:5). Some feel that the elders have to be human to wear crowns (Rev. 2:10; 3:11), yet a group of holy celestial beings could wear crowns as befits their victory for good, or ruling in God’s will, or helping in God administering judgment. “Golden” crowns possibly relates to their association with God in view of His giving them the best, or golden as fitting to their serving the King, or the God of victory (cf. gold for a king in 2 Sam. 12:30; Rev. 14:14). Angels serve in administering judgment in many passages of the Revelation (cf. also Matt. 13:41–42; 2 Thess. 1:7–8). And as an angel ministers in judgment related to God answering prayer (Rev. 8:3–5), the twenty-four elders are active with regard to these prayers (5:8).

Some insist that the elders must be humans due to the white garments (4:4), often related to humans (3:5; 7:9). But angels also are arrayed in white as is appropriate in relation to righteousness (Matt. 28:3; Mark 16:5; Luke 16:4; Rev. 15:6). Sitting on thrones, as well, does not necessitate that these be humans. The Old Testament pictures God as surrounded by heavenly beings (Ps. 89:6), and the New Testament calls angels “thrones, principalities, rulers” (Col. 1:16; cf. Eph. 3:10). Again, the twenty-four elders can be celestial creatures fulfilling God’s will to support His rule. And no verse gives specific support to arriving at the twenty-four by adding two groups, as if one group of twelve from the Old Testament and another group of twelve from the New Testament. To say, as some reason, that the twenty-four have to be humans because angelic beings are never numbered but are innumerable bypasses many passages where a specific number of celestial creatures appear (Rev. 7:1; 8:2; 15:1). Even the multitude of human saints in 7:9 is innumerable.

To explain the elders rightly is important. Admittedly, however, their identity in any of the above views permits them to be good examples to humans about excellency in prayer.

The Aspects in God’s Presence (5–6a)

Lightning flashes and thunderclaps are dramatic effects that attend judgments in the book (8:5; 11:19). It is fitting when the judging God is introduced on His throne to have these as signs of His awesome power as creator of all things (v. 11; cf. 14:6–7). The seven lamps of fire burning are said to signify (i.e., “which are, represent”) the seven spirits. As in 1:5, the seven spirits reasonably denote the Holy Spirit in the perspective of His completeness, since seven is often a number to emphasize completeness. As God used the number in creation and in resting (Gen. 1–2), John writes of seven churches, seals, trumpets, bowls, and so on.

The burning lamps may represent the Spirit in His plentitude of ministering according to God’s light, as when men are to hear what He says to the churches in each of the seven letters. Purity is conveyed in the sea of “glass like crystal” before God’s throne, as in 15:2. The pure in heart will see Him (Matt. 5:8), because He is pure. Worship in His presence accords with this. The imagery of the sea may go back to the sea (basin) in the tabernacle and later in the temple for priestly ablutions (1 Kgs. 7:23–47). If so, it might symbolize the purity at God’s throne, and the purifying effect that issues from it. This possibility is enhanced by Exodus 24:10 which says that before God is a pavement of sapphires. This would look like clear glass, or the blue of the sea or heaven. It is a fitting picture for clearness and purity. The sea here does not represent peoples as it does in Revelation 17:1, 15. For in 15:2 saints are standing on the sea of glass, so the two are distinct, and a different idea than in Chapter 17.

All of this preparation leads into prayer.

The Adoration of God (6b–11)

This is by four living creatures, and the elders.

The living creatures (6b–9). In the center of the throne (i.e., before it) and around it are four living beings that acclaim God for His holiness. Four things are distinctive about them.

(1) Their designation. They are “living creatures.” They have their life from God, the creator of all things (v. 11), and apparently are an order of angelic servants. Some clues to this are that they are never referred to as if human, they worship with a circle of angels (5:11; 7:11), and they bid God’s seal judgments to go forward or “Come forth” (6:1, etc.). The Old Testament, also, suggests that they are angelic. Ezekiel wrote of four living creatures serving in carrying out the judgment of the glorious God against sinful Israel (Ezek. 1:4–28), and later identifies them as “cherubs.” These apparently are celestial servants, and they act in zeal for the holiness of God and against sin (10:1–17; 11:22). They appear in a similar ministry in the judgment context of Revelation 4 as related to Chapter 5:1 and 6:1ff.

Similarities to Ezekiel are profound: four, their faces described as the same things (4:7), the same Greek word in the Old Testament (LXX, Ezek. 1:5) for “living creatures,” an emphasis on their eyes, and the close link with holiness. They are probably the same despite having six wings compared to the four Ezekiel 1:6, 11 describes the prophet as seeing. No reason seems apparent to resolve the mystery of the differing four and six. It is interesting that in Isaiah 6:1–7, angelic beings called “seraphim” appear, having six wings and a ministry closely related to God’s holiness, as in Revelation 4.

(2) Their discernment. As in Ezekiel’s visions, these heavenly servants are said to be full of eyes. Great perception into God’s holiness and what is true to it, or untrue and needing judgment, is probably the focus. More similarities relate the creatures of Revelation 4 to those of Ezekiel. It is time for one of the chief ones.

(3) The description of their faces. Their faces vary in appearance as a lion, calf, man, and eagle. Neither Ezekiel nor John explain this. A possibility is that as angelic ministers of God, they reflect parts of His creation (cf. 11) in which they have an interest. Some have even suggested that they bear something distinctive about the image of the Christ they worship, who is worthy as the lion (5:5) or king, as the lion is king among animals; worthy as the suffering servant, compared to an ox, or calf; worthy as the perfect man, the unique “Son of Man” who will rule (cf. 1:13; 14:14); and worthy as God, represented by the eagle that is associated as God is with the heavens. In the final analysis, Christ receives worship as God the Father does (5:12–14; 22:4–5).

(4) Their devotion. These celestial worshipers “pray without ceasing,” a perfect example for believers who have Paul’s exhortation to do this (1 Thess. 5:17). Their utterance of devotion is a tribute to God for His being “holy,” set apart to all that is good. The intensity and depth of this is brought out by their threefold celebration of it, “Holy, holy, holy. . . .” Their prayer in praise gains more definition as John elaborates on the nature of what he hears them express. He uses three words for it. The four creatures “give glory,” recognizing God’s perfections and splendor worthy of adoration; “honor,” celebrating His awe-inspiring respectfulness; and “thanks,” pouring out appreciation that touches them at their depths. The thanks may be, in its context, along the same line as the elders’ acknowledgment (11). God is lauded for creating all things and being committed to His will that seeks what is in their best interest (11). This kind of worship is part of a prelude introducing chapters where most in the human race choose denial of God, not devotion to Him. And it underscores God’s righteousness in judging, and finally giving different destinies.

God’s priority and worthiness to be extolled is highlighted by the creatures calling Him three things. “Holy, holy, holy” can be said of all three members of the Godhead as one, or of each of the three distinctly as a designation of His deserving tribute. He is, in their prayer, “Lord,” having sovereign dominion. He is “God,” having precedent to be acclaimed in all worship as the true God, distinguished from all created things, and gods men bow to (2:14–15; 9:20), which will betray the unrepentant into eternal loss (21:8). He also is “the Almighty,” the pantokrator, “the One with all power,” so different from the flimsy, futile, fake things in which men choose to stake their hope. None of these false things can endure when the all-powerful One judges. All will pass away, as Chapter 18 exemplifies (9–23), even all earth and heaven will flee away (20:11), and God has the power to replace them with the new heaven and new earth (21:1). John knew this well when he wrote, “the world passes away, and the lust of it, but he who does the will of God abides forever” (1 John 2:17).

The four creatures’ recognition of God “who was and who is and who is to come” (8) means in its future thrust the same as John’s description, “Him who lives forever and ever” (9, 10).

The twenty-four elders. “When” the living creatures “are giving” (present tense) their worship, meaning that they do it continually, the elders “will fall down” before the throne.

(1) Their prostration. The falling is in the future tense. The twenty-four do this whenever or concurrently with the four, who are engaged unceasingly (8). The form of “fall” also means that the twenty-four go down of their own impulse, with their interest in view. This is what their own voluntary desire prompts them to be doing, as the middle voice reflects. The word “fall” (pipto) refers here to falling before God in devotion, whereas in some passages it is used for falling away from Him in a path of denial (2 Pet. 1:10; 3:17). Implicit in Revelation 4:10 is the idea of grasping who is the wise one to acknowledge. He is the One who “sits on the throne,” absolute in power, and “who lives eternally,” absolute in perpetuity. The latter phrase is, literally, “with relation to the ages of the ages,” a very strong way of speaking the vast, unending stretches eternity (cf. similarly in Eph. 3:21).

(2) Their presentation. John beholds with the prostrating a second action parallel to it, which he introduces by the connecting word “and.” The second activity of the elders is, “they will cast,” in the future tense just as “fall” is. He means that whenever the living creatures are worshiping, without ceasing, the elders cast down their crowns. The process goes on. The casting is a gesture of acknowledging that what the crowns denote is possible through God’s giving and also made totally available for His sake.

The word stephanos for “crown” was used for a garland, a head dress denoting honor for victory in the Isthmian Games near Corinth, as in 1 Corinthians 9:24–27. It could be used also for victory in battle, and even on occasion for a ruler’s crown (2 Sam. 12:30; Jer. 13:18, LXX). The more usual word to specify a ruler’s crown was diadema, and Christ wears many such diadems in Revelation 19:12. John has used stephanos for “the crown of life,” that is, “which consists of [eternal] life” in Revelation 2:10, and apparently in 3:11. Jesus Christ wears a stephanos as the One like a son of man in 14:14, ready to exercise rule, or victory, in judging the world (15–18). In 9:7, the same word appears for the locust-like creatures God uses to carry out a phase in His trumpet series of judgments. There the idea appears to symbolize the creatures’ activity of exercising victory in warfare, or possibly extending the power of the “king” they serve (11). For the elders in Revelation 4, whether human or angelic, a crown for each, that is, twenty-four crowns, could suit the idea of victory or else a capacity of rule God has given them to fulfill His will.

The significance of their gesture is presenting what they have by God’s provision to be available for His sake. They owe it all to Him, and to God be the glory.

Are the crowns literal, or symbolic? The elders are literally in heaven, as the four celestial creatures are. The crowns probably are figurative to denote the meaning above. One reason supporting this is that this is the usual New Testament meaning in a crown related to Christ or true worshipers. Christ’s many diadems in 19:12 denote His excellencies to rule as King of Kings and Lord of Lords (v. 16). They can be figurative as the sword He wields, which is probably a symbolic picture of the Word by which He judges men. This is supported in John’s writings (John 5:45ff.; 12:48; cf. Deut. 18:18). Second, it is the sword of Christ’s “mouth” (Rev. 2:16; 19:16), which fits well with Isa. 49:2. Third, that His words are in view is reasonable in view of Isa. 11:4. Besides, other passages call the Word a sword (Eph. 6:17; Heb. 4:12). The crown is a figure for victory in Rev. 2:10 (“the crown which consists of life”) and 3:11. It appears in the context of Chapters 2–3 where various descriptions of reward appear to be figurative for wonderful spiritual realities, for example, “hidden manna” and “white stone” (2:17), “book of life” (3:5), and “pillar” (3:12). In Psalm 8, God’s crowning man with glory and honor denotes not a physical head dress, but blessed realities.

The prayer part of the elders’ worship comes in verse 11. John introduces it in the last word of verse 10, “saying.” In the present tense, this refers to prayer that continues, ceaseless as the prayer of the four living creatures.

The praise. At the heart of the prayer is the ascription, “You are worthy.” The word is axios, which appeared in 3:4 for the genuinely saved at Sardis who walk in godliness, and are “worthy” to walk with Christ in white garments (cf. also v. 5; 19:8). The word at its verbal root was used of weighing on the ancient scales, “to have equal weight,” and came to refer to what was fitting, appropriate, corresponding, or matching. The same word as in 3:4 and 4:11 appears of Christ’s being worthy in Chapter 5. First, a question is posed before God in verse 2, who is “worthy” to open His book of judgment in verse 1. No one was found who was “worthy” in verse 4, then Christ is seen to qualify, and He takes the book (7). The four living creatures and the elders then sing “Worthy are You” to open the series of judgments that then occur in 6:1–8:1 (v. 9). Later, John tells of many angels, the living creatures, and the elders acclaiming “Worthy is the Lamb” (12). Any worthiness of men (3:4) is not strictly of their merit, but is their manifestation molding them in a life receptive to God’s bounties. Christ, through whom they have these, is the absolutely worthy One. So He receives the plaudits in Chapter 5. The elders recognize even in 4:11 that the credits go to the Lord, and their prayer traces this to two reasons (“because,” hoti).

(1) His creation. He created all things. The aorist tense refers back to the decisive fact of His creating, gathering into a unified conception all reality (“all things,” ta panta). The word “and” then shows a movement to a second reason connected with the first.

(2) His commitment. It was “through means of” the will of God, that is, His purpose behind all things, that “they were existing and were created.” The word “existing” is in the imperfect tense, meaning “they were existing [in a continual process],” looking at all created things as having their place in their time. “They were created” is another aorist tense, and its passive voice means by the Creator, that is, “created [by You].” God’s will, what He was committed to, is the final reason for praising Him as worthy.

The elders’ prayer sees God as worthy “to receive” three things. These are “glory” in the recognition of perfection and splendor due Him, “honor” in respect for His true place, and “power” in terms of crediting Him rightly for having full ability to accomplish what He purposes.

Heavenly acknowledgment that God is praiseworthy is an appropriate introduction before judgments on things He created. These, after 6:1, are on the earth, plant life, streams, people who have denied Him, and their whole enterprise of self-serving things. The primary focus is people who are unrepentant, and also Satan who uses them. The other things are all parts of creation that Satan and often people misuse for their own ends rather than giving praise to God.

The elders’ prayer is to “our Lord,” the Lord of sovereign control and rights, the One whom the living creatures acclaim as “holy” (v. 8). It is to “our God,” the true God as distinct from all bogus gods and all created beings that should worship Him (cf. Ps. 148).

Angels or men who are in harmony with Him can validly call Him “our,” and both look to Him as “Lord” and “God” before whom they submit themselves.

Which principles for prayer emerge from a look at the living creatures and the elders? First, those who have eyes to see clearly recognize the true place of giving tribute to God. We can learn from celestial worshipers. Second, to cry “Holy, holy, holy” rises from the perception that God is set apart to all that is beautiful and worthwhile. Third, it is wise to be in step with the God who always will be. Fourth, God is not as many people suppose a glorified “grab bag” for gratifying wants, but the One on the eternal throne. Fifth, whatever God has given, as victory or a role in serving, is a reason to acclaim Him worthy. Sixth, we, too, can pray, realizing men should come to God not to make themselves happy, but to glorify Him. Of course, those know the truest happiness who worship God in the right spirit (cf. Matt. 5:3–12).

Revelation 5:8–14

Praises to God and the Lamb

In John’s sequence of Chapters 4–5, God’s summons into heaven led on to the scene of God and creatures worshiping Him. The fifth chapter continues the thought with a search for one worthy or qualified to open a book of judgment. Christ is the only one found suited for this, and He takes the book from God’s hands, ready to open its seven seals and let the judgments issue forth on the earth (5:1–7). After this come stages of praise, the first two to Christ (8–10; 11–12), the third to God and Christ (13), and the fourth an ongoing expression of “Amen,” that is, “Let it be so” and other worship (14). It is on this note that Christ issues the judgments that begin in 6:1.

The stages of praise expand with each new scene through the first three. First, the living creatures and elders sing a new song to Christ; next, many angels join with these in praise to Him; and third, all created things in the universe praise the God who has the book and Christ who releases its judgments. The fourth stage then features the ongoing worship that endorses the judgments as they break on the world scene.

So, a search for one worthy to issue judgments prepares for prayers that celebrate the divine rights to judge.

The Search for One to Issue Judgments (5:1–7)

Christ whose voice is like a trumpet (1:10; 4:1) has undertaken to show John things to come. John has seen God on His throne and now sees in His right hand a seven-sealed book. Writing is both on the inside and on the outer side, probably to emphasize that the contents fill it, containing much judgment.

An angel asks loudly who is worthy to open the book, that is, to let its judgments issue forth (2). Though no one is found anywhere qualified for this, an elder points out to John the Christ who is appropriate to do it. Christ is represented in two ways that point to His kingship. He is the “lion” of the tribe of Judah, fulfilling Jacob’s ancient prediction of a ruler to come in the lineage of Judah (Gen. 49:10; 1 Chr. 5:1). The lion as the king of beasts pictures Him in His ruling qualification. He is also, in this family of Judah, “the root of David,” issuing from David (Isa. 11:1; cf. Matt. 1:1) to fulfill God’s promise of one to rule on David’s throne forever (2 Sam. 7:12–16). He is the One who has “the key of David” with authority in His kingly domain (Rev. 3:7).

Another aspect that John sees of Christ is His representation as a “Lamb” (5:6). He is standing as if slain, this being apparent in His still having marks on His body that point back to His death on the cross (Luke 24:40; John 20:20, 27). The Lamb has “seven horns,” Old Testament symbols of power (1 Kgs. 22:11) as these gave the wild ox authority to rule its herd (Ps. 92:10). Christ is the ruler fulfilling prophecy (Dan. 7:13–14). “Seven” is a biblical number denoting completeness, frequent in the Revelation for this, that is, seven churches, stars, spirits, lampstands, seals, trumpets, and bowls. The Lamb also has “seven eyes,” natural to depict His ability to see, His discernment as He can search all things (Rev. 1:13; 2:23). This is necessary to judge properly, and God is often seen having this ability (1 Sam. 2:3; 2 Chr. 16:9; Ps. 50:21). Again the “seven” represents the fullness of the Lamb’s perception.

John says that the seven eyes are “the seven Spirits of God sent out into all the earth.” As in 1:4, this is the Holy Spirit in His plentitude or complete discernment, knowing all things of God, even the depths of these (1 Cor. 2:10). Christ had the Spirit to give without measure (John 3:34), and promised to send Him (15:26). His ministry was characterized by the Spirit’s fullness (Luke 4:1), the perfections of the Spirit’s ministry (Isa. 11:2). The Spirit is the One God sent out into all the earth to accomplish His work in wisdom completely true to His will (Zech. 3:9; 4:10). He glorifies Christ, and discloses His will that is one with the Father’s (John 16:14–15). In Revelation 5, the book of judgment represents the will of the Father, the Lamb, and the Spirit. This is just as Christ’s will for each of the seven churches is what “the Spirit says to the churches” (2:7, etc.; cf. John 14:26).

The Lamb approached the Father and took the book of judgments from His hand (5:7; cf. Dan. 7:13–14). This reflects His certainty that He qualifies, His commitment to the Father’s will, and the Father’s confirmation. For in giving over the book into the Lamb’s custody, the Father shows that His own will is in harmony with the Lamb’s.

This is the prelude to the stages of prayer.

The Song to the One Who Opens the Book (8–10)

The living creatures and the elders join in laudation.

The individual in their worship. They “fell down before the Lamb.” Their words are focused to credit Him. They say “You” four times. How emphatic they are: He is the One worthy, who was slain, who purchased, and who made the ones He purchased a kingdom and priests.

The implements of their worship. As John gazes in on their worship, he sees it attended by two objects, harps and bowls. The harps represent musical accompaniment for the “new song” these heavenly inhabitants sing, as harps furnish heavenly music for the new songs of 14:2 and 15:2–3. The bowls are “golden,” possibly to signify that the most precious quality is suitable in God’s sight, or else fittingly relate to God as King. Saints, whose prayers are in these deposits, are a kingdom and priests (5:10), their prayers of a royal nature, related to the kingdom they were fervent to see (Matt. 6:10; cf. 5:3, 10). How different these bowls are from the bowls of judgment later, steeped with God’s wrath (Rev. 15–16). For these are “full of incense,” depicting the fragrance the worshipers invested in their prayers, and their pleasing impression to Christ who appraises them.

The incense represents “prayers,” plural, and these “of the saints,” plural. Psalm 141:2 had expressed the psalmist’s longing that his prayer would ascend to God as incense, the aroma of sweet spices lifting from the temple’s Altar of Incense. When a priest ministered there, his sprinkling of incense on the hot coals would result in rising smoke that mingled the pleasant fragrances. This was an outward picture of the priestly prayers, offered for Israelites while ministering the incense. Both the picture and the prayers were obvious to God. Again, the psalmist desired that his prayer would come before God like the morning sacrifice, its devotion a pleasure to Him. Prayers of the saints, the ones truly devoted to promoting God’s will (John 15:7; 1 John 5:14–15), are naturally the ones that God could deem sweet. Prayers in the wrong spirit are an insult to Him (Ps. 66:18), and He is aloof from them (Prov. 15:29).

Why do the living creatures and elders bring the saints’ prayers before God in their own prayer? It is because these heavenly worshipers are committed to God’s interests, just as godly saints have been. They are ministers to those who are heirs of salvation (Heb. 1:14). The saints have pleaded for the kingdom to come (Matt. 6:10), anticipated it (1 Thess. 2:12), and prayed that God would do all things necessary for His will to be done on earth as it is in heaven (Matt. 6:10). This assumed that He must judge sin, and deal with those who would not repent, if He was to bring a kingdom of righteousness (Ps. 96:13; Matt. 13:41–42). The prayers of the saints are relevant in Revelation 5 as they are in 8:3–5. For His judgments in Revelation 6–19 that clear the way to the kingdom (20:1–6) are necessary steps in answering their yearnings for Him to work justice (Luke 18:7).

The ideas of their worship (9–10). A new song in prayer celebrates Christ being “worthy” as God is in the prayer of 4:11 (cf. comments there). He is worthy to receive the book and to open its seals so as to permit its contents of judgment to unroll, that is, to be enacted or fulfilled. Christ does this opening in seven successive phases in 6:1–8:1. The logic flows in two particulars.

(1) Christ’s worthiness. He is worthy for this “because” (Gr. hoti) of His work in three details, and in each case a verb describes this in the aorist tense to denote decisive accomplishments.

(2) Christ’s work. The three facets become clear in the prayer.

First, He was “slain,” which is a reflection on His submitting Himself to be put to death, and offering Himself not as a victim but as a voluntary sacrifice. That He was slain also reflects on those who put Him to death, and their guilt which He will judge if they never repent.

Second, He gained a clear success. He “purchased” for God in (or with, by) His blood from every tribe and tongue and people and nation. A word meaning that He redeemed (agorazo) appears. It emphasizes the actual buying, and this purchase is out of sin and to God, for His sake. The enactment was secured at a high cost, “with Your blood,” the payment price as in 1:5. The ones for whose benefit the worshipers celebrate are from every people group, whatever their nationality, and narrowed to those in all family divisions of the human race. This far-reaching effect of Christ’s work appears again in 7:9. It still leaves the majority of humans not benefiting, but they do not receive blessing because they choose worldly values in unrepentant lives (13:4–5, etc).

Third, Christ made the purchased a kingdom and priests. They already are kingdom people, heirs of the kingdom yet to come (“will reign on the earth”). As Jesus represented matters, He is away from the earth during the present age and while away will receive a kingdom and then return (Luke 19:12; cf. 21:31). Paul, likewise, speaks of believers as being heirs of the coming kingdom (1 Cor. 6:9f.; Gal. 5:21; Eph. 5:5), and not in terms of already being in the kingdom realized (1 Cor. 4:8). In the Revelation, the thousand-year phase of the kingdom is yet ahead (11:15, 17; 20:1–6), and after it the ultimate that is eternal (22:3). God and Christ will “reign forever and ever” (11:15). Believers, the overcomers, have Christ’s promise to give them authority over the nations, in their co-ruling with Him (2:26–27; 3:21; cf. 2 Tim. 2:12).

Christ’s work is also effective, as these praying worshipers grasp, in giving believers the privilege of ministry as priests. In this, God grants them free access to His presence and blessing (cf. Eph. 2:18). John is an example of exercising this in interceding for grace and peace (1:4; 22:21) and petitioning for Christ to come (22:20). Prayers of the various saints reflect their own priestly engagement (5:8; 8:3–5).

The new song above now is complete, and John heard a new phase of heavenly prayer.

The Second Song to the One Who Will Open the Book (11–12)

As the prayers in 5:8–14 respond to Christ’s worthiness, this new phase expands to “many angels.” These combine in a distinct stage of prayer with those who had prayed in verses 8–10. To emphasize further their number, John describes “myriads of myriads and thousands of thousands.” This must have been a breathtaking experience seeking to absorb the visions. Also impressive is the worshipers’ speaking in “a loud voice.” As the angel spoke in “a loud voice” (v. 2) that dramatizes the search for a person worthy to open the scroll, now these speak with great fervor to celebrate the One who is found worthy.

The prayer’s spotlight is again on the same theme as the previous praise. Christ is worthy, and the reason is His work. But these who praise Him single out the one example of His worthiness, that He was “slain.” This they express in the participle here, “the One who was slain,” whereas verse 9 has a verb, “You were slain,” but both are in the same tense. So, again the action is a past, decisive one that those praying can commemorate.

Worthiness that the Lamb demonstrated fits Him, in this multitude’s united conviction, “to receive” seven aspects of recognition. This is the longest list of praise words in the New Testament. From whom does Christ receive these? Certainly it is from the Father, from whom He receives the kingdom (Dan. 7:13–14; Luke 19:12). He excels in all of these blessings. As an example, “power” (dunamis) is from Him, as power belongs to Him (Ps. 62:11). He is all-sufficient in “riches.”

Of course, Christ is not without these capacities until He receives them, as if He is not co-equal with the Father as God. They are honored together in Revelation 5:13. Yet a sweet cooperation is true in the Godhead. Christ submits to the Father’s will and is quick to do it as His own, as the Spirit is altogether available to do the will of the Father and Christ, which are His as well. In that total accord, Christ is ready to fulfill His role among the Godhead. In this chapter, He receives the book of judgment, and the Father’s approval to exercise power in carrying it out. Already having riches, such as in all wisdom and knowledge (Col. 2:3), He has clearance in the Father’s will to receive all the nations and ends of the earth as His possession (Ps. 2:8). He will enjoy the riches of the kingdom given into His trust (Dan. 7:13–14; Luke 19:12). With these aspects, He is worthy also to receive “might” (ischun), that is, “asserted power,” as in effecting His rule; “honor” in the awe in which those subject to Him will hold Him; “glory” in the perfection and splendor for which He should be recognized; and, to cover every other conceivable advantage, “blessing” (eulogy). The latter is in all the varieties worshipers can discover for which to extol Him.

A third scene fills John’s listening ears, so he says “I heard.”

A Flurry of Praises to God and the Lamb (13)

Now the ones who express the praise are far more vast even than the “myriads of myriads” in the preceding prayer. Two emphases capture this.

Their compass. “Every created thing” is included, those “in heaven and on the earth and under the earth and on the sea,” and even more definitely, “all things in them.”

Questions arise. Would non-intelligent creations come under what is meant? Psalm 148 recounts many examples of various things in God’s creation giving Him glory. Such tribute could be in reflections these are of the design and function they have from God, pointing to His credit. Among these are angels and people, even the sun, moon and stars, waters in the heavens, sea monsters, fire and hail, clouds, wind, mountains, hills, trees, land beasts, and birds. Some might praise God with the help of angels, so that John hears, or as God in almighty power enabled even Balaam’s ass to speak (Num. 22:28). With God nothing good is impossible, and we have much to learn about how He might do things to His glory.

Would praise to God come from those who defy Him—Satan (12:9–10), or the future military leader who blasphemes God (13:6), or the unrepentant who defame Him (16:9)? It is contrary to their outlook. Yet it is not impossible for God to bring them to acknowledge God’s or the Lamb’s worthiness as finally every knee bows and every tongue confesses (Phil. 2:10–11). They would remain unrepentant, in self-imposed, dark hopelessness, but render a realization of being dreadfully wrong and admit the truth about these worthy of worship. In Jesus’ parable, a rich man in the afterlife acknowledged the truth, but saw his colossal blunder too late (Luke 16:19–31).

Still, one would think that probably these whom Scripture explicitly defines another way are not meant among “every created thing” in Revelation 5:13. The most probable idea is a combination of Psalm 148, the power of God, good angels, and believers. God has the power to do things far beyond what we are able to conceive.

God’s creations “under the earth” could be those far down in caves, fissures, mine tunnels, and so on.

While praise in the first two scenes John describes is to Christ, now it is to the One who sits on the throne (4:2–11; 5:1) and to the Lamb (5:1–7). The Father has the book full of judgments, and the Lamb who took that book will thrust the judgments into the earth in 6:1ff.

The ascriptions to these two objects of praise are summed up in four words. Three repeat laudation words of verse 12 (blessing, honor, glory). The fourth is kratos, a word meaning “power” in terms of ability that has dominion.

The praises are wished eternally, literally, “with relation to the ages of the ages.” It is a phrase that intensifies the meaning, a mindboggling way to refer to eternity.

Only the fourth scene of praise yet remains in Chapter 5.

The Last Scene of Praise (14)

The two worshiping groups of Chapter 4 are honoring God here. These, the four and the twenty-four, have been frequent in Chapter 5.

In that this appears last, before judgment begins in 6:1, this is a fitting conclusion to the praise applauding God and the Lamb. Neither of the two is singled out here, and both are unmentioned, so the sentiments seem appropriate for both.

The agreement. A steady stream of praise in saying “Amen” characterizes the four living creatures. The literal idea is, in the imperfect tense, “they were keeping on saying” this. As in 1:7, “Amen” is a word for supporting or confirming, and expresses the theme, “So be it,” or “Let it be done.” It is an affirmation giving fervent endorsement to such praise, and this in the flow of thought to the fitness of God judging. It is a support of His worthiness, and His will as the right thing to be done.

The availability. John sees that the elders “fell” or “threw themselves down” as in 4:10, and “worshiped.” They are prostrate, submitted and attentive to acknowledge God. No detail defines the nature of this, but it is naturally along lines of extolling God’s and Christ’s worthiness just before the judgments break on earth. He is upright when He judges (Ps. 9:5, 7–8), and worship with awe is due Him.

This is borne out by the meaning of the word proskuneo . In ancient Persia and Greece it had meant to prostrate oneself before the king or a respected holy person. They peoples often thought of the king as a god. The Greek LXX version of the Old Testament uses the term often. Joseph saw in his dream vision the sun, moon, and stars bowing down to him (Gen. 37:9). Gideon bowed in worship after God pictured in a dream vision the victory he would win against Midian (Judg. 7:15). Different ones bowed before King David in respect (2 Sam. 18:28; 24:20; 1 Kgs. 1:16). The psalmist predicts worship to God from all families of the earth (Ps. 22:27; cf. Rev. 7:9). Proskuneo is also frequent in the New Testament. The magi came to worship the newborn king (Matt. 2:2), the disciples bowed before Jesus as God’s Son (14:33), Satan coaxed Jesus to worship him (4:9), but Jesus stood fast on Scripture that said to “worship the Lord” (10). The word appears seven times in the passage about worshiping God in spirit and truth (John 4:22–24). The disciples worshiped the risen Lord (Matt. 28:9, 17). A man saved in a Corinthian church service falls, face to the floor, and worships God (1 Cor. 14:25).

This same word for worship keeps reappearing in the Revelation. Heavenly beings fell and worshiped God as in 5:14 (7:11; 11:16; 19:4), and John beholds an angel preaching the gospel, inviting people to worship the Creator (14:7).

Rich principles for prayer in Revelation 5 engage one’s response. First, Scripture shows prayer in various bodily positions, and falling down before God or Christ is fitting. It suits Who they are and what they do. Second, we can hold in glad expectation hearing the best music in heaven. Third, the incense reminds us that God regards our committed prayers as sweet. Fourth, we may wonder about prayers in tune with God that have not yet been answered, but God never loses track of them and can fulfill them some day. Fifth, let us never say we cannot think of what to pray when heaven’s worshipers display to us many vivid ideas. The same is true in many of the Old Testament psalms, and other prayer examples in God’s Word, if we will just practice Scripture praying. Among prayer’s grandest themes are what Christ did at the cross, the worshipers he made us, and our destiny to reign with Him.

Still other principles compel the focus. Sixth, it may seem that we are few who pray to the true God, but we actually belong to a great team, an incredible host whether celestial (5:11) or humans (7:9). It is encouraging to be part of something good, and big. Seventh, meditate on God’s Word as a guide giving ways Christ is worthy, and praise Him in these facets. Seven of these appear in both 5:12 and 7:12. Eighth, if praise to God is apt from every part of His creation, let us aspire to excel in this. Finally, when we see God’s faithfulness and purpose, we, too, can ever be praying, “Let it be!”

Revelation 6:10

A Respectful Question

This, another prayer scene in heaven, is the cry of believers for light on God’s schedule for setting things right. Five phases summarize their case.

Their Context (6:1–8)

Christ who qualifies in Chapter 5 has already opened four of the seals on the judgment scroll (6:1–8). As He opened these, God showed John a series of heavenly “videos” picturing stages in judging those on earth. He has used what He portrays as four successive horsemen. The first, astride a white mount, depicts conquest, probably that of the ruler in the future tribulation period who brings so much of the world to follow him (13:1–10). Details on the second rider, on a red horse, supplement those of the first, showing that with conquest comes another factor, bloodshed and the lack of peace. With the third horseman, on a black steed, comes the portrayal of dark times with food shortage. Then the fourth, riding a pale mount, pictures the stark reality of death from various causes (weaponry, famine, pestilence, wild beasts), and Hades ready to take the dead. Hades is the intermediate state into which unsaved people go at death, to await their future resurrection, last judgment, and God’s consignment to their ultimate destiny (cf. 20:15).

God’s judgments are directed at the unsaved, but the unsaved strike out at both the saved and other unsaved people.

So, in the terrors of marching armies and persecution, death claims some of the saved also (similarly Ezek. 21:3–4). This, quite naturally in the flow of the unsealed book’s drama, results in these people of the future tribulation time being in heaven. And they become the first example in the Revelation of saints talking with God in the after life.

Their Circumstance

They are “beneath the altar,” and people who have been “slain,” so they definitely have passed on from earth to heaven. John saw only the “souls,” and God later will resurrect these believers and give them new bodies (Rev. 20:4).

Reference to the “altar” is the first instance in the Revelation. It is probably the Altar of Incense in 8:3–5, the next mention of an altar. It fits well this way. God reveals details to John in heaven in terms that familiar biblical revelation given on earth would help him grasp readily. These are many—manna, book of life, throne, book of judgment (cf. Ezek. 2–3), horsemen, altar, and so on. The saints’ prayers have been in view (5:8) and soon will be again (8:3–5), in the latter case connected with this Altar of Incense. That is natural in view of the biblical link between incense and prayer (Ps. 141:2; Luke 1:9–10). The prayers in these specific cases are related closely with God’s righteous judgment that answers them in dealing with things on earth. That is vital in 6:10 also. The altar is in front of God’s throne (8:3), so to be beneath the altar is to be before the throne. The posture of these saints is not said to be reclining, sitting or standing. As far as we know, their circumstance, “beneath the altar,” need not be inconsistent with other human saints in heaven “standing” before God (7:9) or in His presence (15:2).

Laypeople have asked if these souls are “just stacked up,” and “packed in like sardines,” and wondered how a great number of people could fit “under the altar.” But these are “souls,” not bodies, and such a space problem need not exist. We do not understand what God does about souls, and how much area they need. Besides, this is in a vision to depict realities by portrayals readers can relate to, however God accomplishes them.

The fact that these were “slain” goes with death occurring in the warfare that 6:1–8 explains. God judges the world, using unsaved human military leaders here as He had used Babylon (Ezek. 21) and Assyria (Isa. 8) in Old Testament times. Unsaved people die under this temporal judgment, where even sinful human motives are at work, and different reasons motivate the unsaved to slay believers. Even some of God’s purchased ones (5:9) lose their lives, and this is due to factors Revelation 6:9 is clear about. It is because of the word of God, for the worldly are at enmity with its values (Rom. 8:7). The believers also were steadfast to what God’s Word upholds, living out the testimony they received from Jesus’ revelation (1:1–2, 9) by their own character, words, and works. Paul had championed that reality (Phil. 2:16). This fidelity is like that of other saints in that tribulation time who stand true (12:10; 13:10; 14:12; 15:2). Christ calls believers who are part of a local church to be true as well (2:10).

Their Concern in Prayer

The perplexity. These cry out in “a loud voice,” expressing their intense concern and the importance of it to them. Such fervent involvement was true of the angel asking who was worthy (5:2), and the heavenly worshipers hailing Christ as the worthy one (12). The perplexity of these under the altar is about God’s timing, “How long, O Lord . . . ?” This question is not asked with impudence or fretting impatience, and it is not a challenge of disrespect, or any sin. But it is a sincere and proper concern, seeking for help on a matter that deeply involves them and the God they trust. They are like Habakkuk who asked valid questions for which he honestly needed help (Hab. 1–2), or the disciples who asked if Jesus would restore the kingdom to Israel in the days right after He had risen (Acts 1:6). God does not rebuke these saints in heaven, but answers them soothingly.

The perception. Perplexity in this case issues out of their proper understanding from the Word—that God is “holy and true.” They see Him as holy in that He is set apart to all that is good, and so they have difficulty grasping why He does not immediately uphold things that are right. Why does He not move more quickly, wrap up matters with the wicked, and bring about a perfectly holy situation? Not only this, but He is “true,” devoted to all that is faithful. What is His reason for not swiftly carrying out complete judgment, and resolving all things so that they harmonize with His truth? The askers’ concern has its impulse not only in regard to themselves, but for the sake of the God in whom they trust. They want to see His holiness and truth triumph.

The ones these believers want to see God deal with are unsaved people who are still alive on the earth during the specific time, the tribulation period. For believers here have some perception of things not yet being resolved on earth. They are drawing on the situation as it still was when they were slain. Or they have heavenly help as John sometimes receives in his visionary state there (7:14–17, etc.). Or this is one of the many things God knows about that we do not understand.

It needs to be said that the interest can be out of trustful concern, and not worried anxiety that fails to trust God, as God’s Word cautions against (Luke 18:1; Phil. 4:6).

Their Clothing

The prayer is over. Now God’s answer comes. He assures the souls of His acceptance, which is a sweet encouragement. In this He confers on each of them a white robe, probably representing the righteousness that He regards them to have. Even in the intermediate state, believers are so regarded, as they wait for the future resurrection and the finalization of their blessedness in the New Jerusalem. White raiment mentioned in the book has two emphases, how God regards His people through His grace by Christ’s blood (7:14; cf. 1:5), and also through their grace-enabled behavior (3:4–5; 19:8).

Some suppose that saints must have intermediate bodies so as to be pictured as dressed in clothing. No Scripture unequivocally teaches a special body between the body we leave behind at physical death and the future resurrection body. God has no body as we think of bodies, yet is pictured as arrayed in glorious apparel (Ps. 93:1; 104:1; Dan. 7:10f.). Angels that are spirit beings are said to be clothed in white (Matt. 28:3; Acts 1:10; Rev. 15:6).

The Concept that Soothes

God’s answer also is uplifting. His will is for them to “rest for a little while longer. . . .” Their prayer was definite about timing, and His reply is just as direct. “Rest” is a form of the same word used in the Spirit’s assurance in 14:13 that saints after death will “rest” from their earthly labors. There it appears with the consolation that, in contrast to the destiny of the unsaved, they will be “blessed.” The word anapauo meant “to rest, be refreshed,” in the Old Testament (LXX). There it appears for “rest” on the seventh day after a week’s work, rest for oneself, and also for his animals and others in the work (Ex. 23:12). In Isaiah 57:20 the unrighteous shall be tossed as an agitated sea and not be able to rest. The context contrasts these with believers in verses 18–19, to whom God assures comfort, praise, and peace. In the New Testament, the word occurs for a worker taking his ease (Luke 12:19), Jesus’ disciples needing “rest” from pressures and fatigue in a short breather apart from the work (Mark 6:31), and Jesus confronting three of them for sleeping and indulging in “rest” when they could be wrestling with Him in prayer over great issues (Matt. 26:45).

The one from whom the giving of the white garments and the counsel comes in Revelation 6:11 (both in the passive voice) is probably the Lord. Both the Father and Christ are at that throne (3:21) that the altar is before, or facing.

Rest that is of the nature meant here is in distinction to occasions for rest in several examples above. These saints need rest as in Isaiah 57:18–19, or Revelation 14:13. It is rest after carrying out the particular labors of earth, an opportunity to feel refreshed and to wait assured by the Lord’s faithfulness to complete His work. As such, the restful wait is but “a little while” and “until” God completes His will relating to other believers still on earth. The literal idea is, “until their fellow servants, even their brethren should be fulfilled, who are about to be put to death as they also were.” Of these other believers, nothing specific is said of “their work” being fulfilled, only of them being completed. This may refer to the full number God intends to complete in giving His salvation (cf. 22:17; 2 Pet. 3:9). Or the thought may be the fulfilling of His will in commitment to His Word and a true testimony (6:10), or both.

Now principles of prayer can leap to the fore. First, believers can communicate with God and profit by His answer even in the intermediate stage of the life to come. But once God brings them on even to their ultimate, final bliss, no unfinished business will remain, as here. Then they can still speak to God, and continue in worship along lines such as the heavenly inhabitants in the book exemplify. And they will be satisfied in the presence of God (22:3–5) and ever refreshing joys of the eternal city.

Second, God gives gracious answers to a respectful question from true hearts. Third, the way God answers prayer in heaven is consistent with His answers on earth—true to what His will sees as good, all things rightly considered (Rev. 4:11; cf. 1 John 2:17).

Revelation 7:9–12

Celebrating Victory

While the seal judgments are still going on, but between the sixth and seventh, Revelation 7 portrays two scenes of human characters relevant to this time. The first involves 144,000 servants of God who are from specific, named tribes of Israel (7:2–8). The second is an innumerable host that has come out of all nations. Those of both groups are spiritually saved, but those oriented to Israel are still alive on earth, needing a seal to afford safety during tribulation terrors, while the latter are after the present life, in heaven,”before the throne,” enjoying blessings there.

Prayer occurs twice in 7:9ff., first from the multitude of human saints in heaven, then from a multitude of other heavenly worshipers.

The Human Multitude’s Prayer (9–10)

Their size. They are so vast in number that no one can count them, at least no one among men apart from Jesus Christ. Of course, God and Christ know every believer, and some of the good angels might.

Their diversity. Every nation and all tribes, peoples, and tongues contribute some to make up this throng. These designations of nations, tribal entities, strains of people, and various language groups refer to humans throughout the globe, every part of the inhabited earth.

Their place. John sees these standing before the throne occupied by God the Father (cf. 5:1) and before the Lamb, Jesus Christ (cf. 5:2–7). The two appear together as members of the Godhead, just as all three in the Godhead appear in 1:4–5. And they are enthroned together (3:21).

Their description. Two things characterize this multitude, their white robes and the palm branches in their hands. Special emphasis is given the robes in their being mentioned three times (9, 13, 14). The color reflects how God views them, as righteous, holy, and fitting to be in His presence. This is true from the standpoint of the merit they have through Christ’s blood (7:14; cf. 1:5). It is also appropriate in view of their manifestation of a holy life as in 3:4–5, and this through grace God has given (19:8).

Holding palms depicts to John their victorious joy of flourishing as people that God has accepted. The words about a palm in Psalm 92:12 highlight this. They picture the “righteous person.” As a palm flourishes, and a cedar in Lebanon grows, the righteous abound triumphantly. They have a vital, healthy, greening life with God. This is in their earthly career that, where God permits, goes on into old age, still flourishing. Psalm 92 shows that this is in contrast with the wicked who sprout like grass and flourish temporarily but soon are “destroyed forever,” “perish,” and are “scattered.” The righteous are as the palm that rises in vigor, uprightness, and elegance. They bear fruit as the tree produces dates, and are vitally green. Similar pictures occur elsewhere in Scripture (Ps. 1:1–3; Jer. 17:7–8; John 15: 1–7; Col. 1:10).

The picture in Revelation 7:16–17 agrees in principle. Those who wield the branches exult over the victory that God’s acceptance has brought them to enjoy. Their victory, or salvation, in its aspects in heaven, is in a vital estate with God. The blessings in verses 16–17 are abundant and appealing.

The waving of palm branches in Leviticus 23:40 underscores jubilation in the Lord, expressing gratitude for His bounties. Israelites, when gathering in their full harvest, waved branches before the Lord in tribute to Him during the seven-day Feast of Tabernacles. In the era between the Old Testament and New Testament, Jewish Maccabean coins bore the image of a palm with the words, “for the redemption of Zion,” as those Jews longed for deliverance from the Syrian domination. Later, coins appeared with this image of a palm and an inscription during revolts against Roman power in A.D. 66–70, not long before John wrote the Revelation. Rome also used coins featuring a palm for Judea to picture Roman victory over the Jews, as it used the crocodile on coins for Egypt and the camel to fit Arabia. Jews also had held palms in the victory procession at the purification of their temple reclaimed from defilement by the Syrian, Antiochus Epiphanes, in 165 B.C., according to 2 Maccabees 10:1–9 (cf. W. R. Farmer, “The Palm Branches in John 12, 13,” Journal of Theological Studies, III.1, April 1952, pp. 62–66).

Palm branches that Jews waved in Jesus’ Triumphal Entry into Jerusalem (John 12) related to their expecting the victory and joy of deliverance they felt this King would give them. They cried “Hosanna,” appealing to Him to “Save now.” Jesus, having raised Lazarus, infused the people with excitement. He could be the king the Old Testament had predicted, and they desired that His entry would swell into a surge to free them immediately from the galling Roman yoke. They would experience the victory and joy of deliverance through Him. Sadly, for many, there was no heart for the values of spiritual salvation.

The palm branches in Revelation 7 convey a gesture of the very deliverance and joy that the prayer utters as its theme.

Their theme. Those flourishing the branches are stirred to great fervency, as reflected in their excitedly crying out with a loud voice (cf. 5:2, 12). The theme that is their passionate outburst is “Salvation,”

which they possess and attribute “to our God who sits on the throne, and to the Lamb.” Salvation into heaven is the greatest victory. The Old Testament in the LXX Greek version uses words for salvation (sozein and soteria) frequently for the Hebrew yasha (“to save, give victory”). To save (deliver) a beleaguered nation or person from enemies means the same in effect as to give them victory (1 Sam. 14:6, 45; 1 Chr. 11:14; 18:6; Ps. 20:6; 44:4; 118:14, 15, 21). God also is celebrated for giving victory that is His own, but has its effects for those His work benefits (Ps. 98:1; Isa. 59:16; 63:5; Hab. 3:8). In accord with this, spiritual salvation is victory over the greater enemies—sin, the peril of the “second death” (Rev. 20:15), and all things hurtful. In the case of these in Revelation 7:9, the thrill is in the triumph of being delivered from the tribulation sufferings (v. 14). It is also victory over and salvation from sin, which God has washed away (Rev. 7:14), and into the bliss of verses 15–17.

In the prayer, God receives the tribute of praiseful acclamation for giving this victory. The worshipers owe it all to Him, ascribe it to Him as His accomplishment, and render to Him the glory. This is just as surely as the recognition that the victory is God’s and fulfilling His will in the last three Old Testament passages above.

The Other Multitude’s Prayer (11–12)

All the holy angels in heaven join with the four living creatures and the twenty-four elders in the celebration. “All” would, of course, include the “many angels” in 5:11, who are distinct from the four and twenty-four heavenly inhabitants as here. Angels are ministers to those who are heirs of salvation (Heb. 1:14), and desire to look into marvels of grace that saves people (1 Pet. 1:12). They are awed by the worthiness that is true of the Lamb who made salvation a reality (Rev. 5:12).

And so all of these “fell” before the throne in submission (“on their faces”), utterly available to do His will, and showing reverence for Him. John notes that they “devoted worship to God.” This is the same word for worship that was explained on 5:14. John captures what he heard them “saying,” the present tense fitting the whole transpiring process of the prayer. The prayer can be summed up in two emphases.

Their amens. They utter “Amen” both at the outset and at the end. This conveys the same idea as John’s “Amen” in 1:7, and that of the four creatures in 5:14. It voices support and confirming concord with the salvation God has effected, and the aroused tribute the human multitude has expressed. As if to say, “That is our sentiment exactly,” they are exclaiming with all their beings, “Let it be so” that God receive praise.

Their accolades. Seven of these pour forth, which, equalling the seven in 5:12, represent the longest heaping up of adorations in the New Testament. Five of them are the same, as in that earlier verse. Only “thanksgiving” (the usual New Testament word, eucharistia) and “might” (ischus) are new in this later case. Even angels utter gratitude to God for salvation He has given to humans, and His rich grace behind it. An old song says “Holy, holy, holy is what the angels sing, . . . and when I sing salvation’s story they’ll just fold their wings, for angels never knew the joy that my salvation brings.” In reality, it is clear here that angels feel greatly enthused over the salvation God has given to people, and by Him Who He is the fountain of blessing.

The ascribing of “might” to God refers to His “ability” or “capacity” to use power effectively. It also occurs in 5:12 as distinct from “power.” It is the most common word for ability in the Greek Old Testament translation of various Hebrew terms. It refers to the glory of the Lord’s “might” in judging (Isa. 2:10, 19, 21), the power of His “might/ability” in creating and sustaining things of the vast universe (40:26), the Lord as the psalmist’s “strength” (Ps. 17:1, Eng. 18:1), and the Lord’s “might” as the last of five excellencies for which He is praised (1 Chr. 29:11).

Similarly in the New Testament, the word appears for “ability” that God supplies for service (1 Pet. 4:11), good angels to their degree having “might” and power (2 Pet. 2:11), and the devil and his angels not being “able” to win against Michael and his angels (Rev. 12:8). It occurs for not having “ability” to heal (Luke 8:43), or “ability” to enter the door into salvation (13:24), and the “ability” of the three disciples to watch one hour with Jesus (Matt. 26:40). It can even have the sense, “effective,” as when salt is not good (effective)” (Matt. 5:13), and only faith energized through love is “effective” (Gal. 5:6). Paul uses it in stressing that believers need the power (kratos) of the Lord’s “might/ability” (Eph. 6:10), and praying that they will have the energizing of the power (kratos) of the Lord’s might/ability (ischus) in Ephesians 1:19.

So the awe at God’s “might” in Revelation 5:12 and 7:12 is in recognition of His effective ability to exercise power. This is as in Isaiah 40:26 or the excellencies ascribed to Him in 1 Chronicles 29:11. Heavenly worshipers in the Revelation passages are completely convinced of His capacity to work as, for example, in salvation.

Before reviewing prayer principles, the flow of thought that follows these two cases of prayer needs to be kept in view. One of the elders responds to the scene of the human worshipers by asking John who they are and where they have come from. This is, no doubt, as a phase in fulfilling God’s revelatory will, to make this clear for John and those his book informs (1:11). John defers the answer, then the elder explains that the great host have come out of the great tribulation on earth, and have taken the privilege of getting themselves washed in the Lamb’s redeeming blood. “Trough means of this” blood (dia touto) they “are” in a continuing sense (present tense) before the throne of God.”

Other privileges of these that the elder reviews are in verses 15–17. The descriptions in several details are the same as benefits saints will have eternally in 21:1–22:5. They are before the Father and the Lamb (cf. 22:3–4), and “serve” God (latreuo, a word used for priestly, temple service, 22:3), and God spreads His dwelling-place over them (21:3). Others are: no difficulty with sun or heat (21:4, no pain), no tears (21:4), and the springs of the water of life (21:6, spring). At this early point in the book, the description may refer to enjoying already in the intermediate state blessings that also will be eternal, or it is an advance portrayal of what the finalized bliss itself will be. Evidence is not supplied to clarify this, yet in either case the prayers relate to being utterly safe, and giving the due glory to God.

Prayer principles supply their stimulation. First, the God who hears prayer has very great heavenly assets yet in store for His people after they leave the present life (cf. 1 Cor. 2:9). Second, the worshipers give us a cue about being excited over God’s gracious work when speaking to Him. Third, praise can heap the credit to God for victory. Fourth, heavenly example shows how fitting it is to fall before God in adoration. Of course, we also can glorify Him in other postures the Scripture mentions—standing as the human multitude here does, sitting, kneeling, and while being tossed about (Jon. 2). Fifth, it is all right to repeat in one prayer things that honor the Lord, as “Amen” recurs here. Sixth, it exalts God to say in prayer the same praises mentioned in an earlier prayer (cf. 5:12). Believers often have been blessed, and have blessed God in praying the very words of prayers in the Psalms, or other parts of Scripture which also fit their cases. Seventh, a servant of God can go from service in praise to ministry in another phase as the elder into sharing God’s truth here.

Revelation 8:3–5

Sweet Prayers that Touch God

Prayers of believers that God regards as “spiritual incense” sweetly pleasing to Him have already been introduced in 5:8. Now they reappear. They are quite different from unacceptable prayers as by the unsaved who are indulging in sin (Ps. 66:18; Prov. 15:29). Isaiah spoke of these even by people who claimed to know the Lord (59:1–8), Jesus steers His people away from prayers to indulge a selfish agenda (Matt. 6:5; Luke 18:9–14), and so does James (4:2–4). On the other hand, verses of Scripture direct those who will pray aright to purity (2 Tim. 2:22), righteousness (1 Pet. 3:12), and seeking God’s will (John 15:7; 1 John 5:14–15). The sweet prayers obviously are along such lines. Five emphases gather highlights of this prayer passage.

The Context of Judgments

Six stages in the seal judgments have occurred since Revelation 6:1, and now the qualified Christ of 5:2–5 releases the seventh (8:1). Seven judgments that angelic trumpet blasts announce begin in 8:6 and carry through Chapter 11. These apparently start at or shortly before the midpoint of the seven-year tribulation time that Daniel 9:27 expects, and extend through the last three and a half year segment. A clue in 11:2–3 suggests this. Six of the trumpet scenes have transpired by 9:21; then supplementary detail in 11:1–13 puts its focus on matters of the last three and a half years (11:2–3). And in 11:14ff., facets related to the seventh trumpet reach on even to events following Christ’s Second Coming. Among these are the judgment of the dead and reward for the saints (11:18).

The Continuity of Judgments

No specific content appears that defines contents of the seventh seal after it is broken, and a brief silence ensues. Verses 3–5 relate prayers to the judgments; then the next seven judgments follow (8:6ff.). Those appear to be right who regard the trumpets as telescoping and describing events of the seventh seal, accounting for its contents. Then seven further judgments, poured from bowls (Chaps. 15–16) occur rather rapid-fire toward the close of the seven years of tribulation. The lateness of these bowl phases is defined by two clues in 15:1. They are “the last” and “in them the wrath of God is finished.”

The Consignment of Judgments

John watches as “the seven angels who stand before God” come into view, and seven trumpets are given to them. They are before God, so the conferral is from God Himself. This fits with His being the One who answers the saints’ prayers by His stages of judgment.

Symbolism from the image of blowing trumpets would be very meaningful to John and his readers familiar with the Old Testament. God appointed this as a signal, for example, for attending an assembly (Ex. 29:13), to begin a trek to a new location (Num. 10:2), to come to a national feast (Num. 10:10; 29:1), to prepare for an attack (Num. 10:9), and to rise to deal with pressures of the “Day of the Lord” (Zech. 1:16).

Since these angels are designated “the seven,” writers have sought to identify which seven. Some suggest that they are the same seven angels who carry out aspectss of God’s judgment in Ezekiel 9:2. Nothing so far apparent proves this one way or the other. Others propose that they are the seven who present saints’ prayers in Jewish intertestamental conviction (Tobit 12:15). Those seven are said to “have access before the Holy One.” Then 1 Enoch 20 actually lists names of seven angels. It is not certain that this express link should be made in Revelation 8. At any rate, the trumpet angels are seven who are at God’s beck and call for this particular role in the tribulation period. The angel who acts in regard to prayers in Revelation 8 is “another,” distinct from the seven. The term “another” (allos) often occurs in the book for “another” of the same kind as those the passages have in view. Examples are “another angel” in 7:2, distinct from the four in 7:1, and the six times “another [distinctive] angel” fulfills a role in Chapter 14. The angel in 8:3 is most naturally a celestial being who serves God just as those in 8:2, and as the word means often in Chapters 5–22. He does not have to be Christ as some speculate, for Christ is never definitely called an angel in this book. An angel could serve in regard to prayers as in the belief of Tobit 12, or as in Daniel 9:20–23 or Luke 1:8–17, and as angels minister to people who are heirs of salvation (Heb. 1:14).

The seven consigned to signal the judgments in verse 2 are ready to blow the trumpets in verse 6. One initiates the series in Revelation 8:7, and finally the seventh sounds in 11:15. Seven specific angels later are likewise said to pour out the bowl judgments (15:1, 6; 16:1, 2, etc.), but no verse claims that these are the same seven. At any rate, the seven in Chapter 8 are a true, godly, and heavenly “Magnificent Seven,” and the seven bowl angels are heaven’s second “Magnificent Seven.”

The Connection with Prayer

A golden censer (pan for incense) is in the hand of the eighth angel. Verse 3 calls his place of ministry “the golden altar,” a heavenly altar of incense after which the Old Testament tabernacle’s earthly one was patterned (Ex. 30:1–10; Heb. 9:4). The altar of incense is meant in Revelation 9:13 as well (cf. also 6:9; 14:17–18; 16:1, 7). John in 8:3 sees this altar “before the throne,” which in 8:2, 4 is “before” the presence of God. This is as the altar in the tabernacle and temple was directly before the Veil, which was before the Most Holy Place. In that innermost place of His presence, God met the Israelites as the high priest represented them there (Ex. 25:22; Lev. 16). The place of meeting was between the wings of the cherubim reaching over the mercy seat (Num. 7:89). “Before the throne” helps John and his readers realize the closeness of God to this celestial one who serves on His behalf, and to His people in their prayers.

“Much incense was given” to supply this angel. God, before whom he stands and for whom he ministers, provides the incense as he furnishes the trumpets in Revelation 8: 2. The phrase “was given” appears often in the book, meaning “by God” (6:2, 4, 8, 11; 7:2; 9:1, 3, 5; 11:1, 2; 13:5, 7; 16:8; 19:8; 20:4). God’s copious heaping up of incense for His servant’s ministry (“much”) reflects His abundant endorsement of the prayers, His great acceptance of them. The prayers are sweetly delightful to Him, and receive His kind regard (cf. Prov. 15:8b). Such a profusion of incense is for the purpose that the angel “might add it” as God’s favor in relation to the prayers. So the incense God furnishes is distinct from those prayers; yet it shows that He enhances them in His appraisal. What He contributes shows that His validation is with the prayers. They are acceptable and have fragrance before Him.

In the Old Testament background, God had specified spices that were to be mixed to perfume the incense to be well-pleasing to Him (Ex. 30:34–38).

The purpose of such a bounty God gives the angel to add is “on behalf of” the prayers, and not merely “to” them. John’s expression uses the dative of advantage, stressing that the incense supports or gives special advantage to the prayers the saints have voiced before God. Not only the pleasing aroma of the incense, but now this feature accentuates how favorable the prayers are to the God who hears.

Such a rich appraisal of the sweetness is easy to grasp from the picture that Revelation 8: 4 goes on to present. The smoke, made quite plenteous by the sprinkling of the spices, on hot coals, these fragrances of incense mingled with the prayers, “rose up before God. . . .” God had much to please Him, and to move Him. As John himself knew from the Gospel he wrote, if saints abide in Christ and His Word abides in them, they can “ask what you will, and it shall be done to you” (John 15:7).

Verse 5 carries the picture farther. The angel grasped the pan holding the incense, filled it with fire of the altar (probably hot coals as in Ex. 30 and Ezek. 10:3), and threw it to the earth. Fire is a fitting symbol to depict judgment. It is, in a connection of violence as here (“threw” or “flung”), an image of a destructive force. The first three trumpet judgments which follow have “fire.” This appears in verse 7, then as verse 8 mentions “burning with fire,” and 10 in the words “burning as a lamp.” The sixth judgment, also, has “fire” as well as smoke and brimstone (9:17–18). These instances involve temporal judgments during the tribulation period. Of course, “fire” also sometimes depicts the means of judging the unrepentant in the final sense, eternally (2 Thess. 1:7–9; Rev. 20:15; 21:8).

God’s point in what John saw was that the saints’ prayers are, in God’s will, profoundly related to the judgment God will mete out. Some restrict the prayers here only to those voiced during the tribulation period (cf. R. Thomas, Revelation 8–22, on 8:3–5). The prayers certainly do relate to that time on which John’s context is particularly concentrating. Yet prayers of the saints from all times for God to triumph in justice and to deal with sin and sinners are just as truly relevant to find their answer here. The trumpet judgments are in the tribulation situation, but prayers at all times for God to resolve injustices have been pending, awaiting the timing He deems wise for His reponse. Even in sin during the tribulation period, the worldly system fostering it has in its essence also found expressions throughout the annals of human life on earth (17:3; 18:24). Prayers of saints crying for justice came in the Psalms (58:6ff. 74:10–11, 18–23), the time of Christ’s first advent (Luke 18:7–8), the early church (James 5:4–8), and all through church history. Prayers from all the righteous for God setting things right are pertinent, and some will not be answered until God’s acts in the tribulation days and afterward. This in no way slights the most immediate pertinence to tribulation saints’ pleadings. Actually, John’s book never explicitly refers to these praying in their earthly life, though saints then, of all times, surely will cry out for God’s action. John in Revelation 6:10 does recount a prayer concern in a tribulation context, but it is after the present life, and in heaven. Other godly prayers of the book on earth all occur before the future tribulation (1:4–7; 22:17, 20, 21).

When the eighth angel hurls judgment on the earth, it pictures God’s answering of countless prayers. They have appealed for this time and action. The same, in principle, would seem to be true of the seal judgments before this. God’s phases of dealing with a sinful world are part of His expression in responding to His people’s heartcry through the centuries, “may Your will be done in earth, as it is in heaven” (Matt. 6:10).

When judgment is thrown on the earth, John is aware of its accompaniments in four phenomena—thunderclaps, sounds, lightning flashes, and an earthquake (Rev. 8:5). The first three of these also appear in 4:5, and all of them in 11:19 and 16:18. They appear as dramatic effects God uses, devices to emphasize the power from His throne that is able to fulfill His will and bring Him glory. One sees such effects from the “God of glory” in Psalm 29 (cf. vv. 3–9). Such a focus on His phenomena of power, which often impress men on earth, finishes 8:1–5 as the verses begin with a provocative silence. The holy hush fits well as a method to impress worshipers of heaven and earth to meditate with profound respect. Incredible and dreadful things are about to happen powerfully from God, yet ultimately for His praise (Ps. 46:10; Hab. 2:20; 3:3; Zeph. 1:7; Zech. 2:13). And what happens from God forms an awesome bond of prayers and answers to encourage those who seek His glory.

Prayer principles fix on the attention here. First, to react to this scene with worshipful hearts is to feel a sharp conviction about praying more seriously. God is going to answer prayers that He set things right. Second, if God gives such sweetness to godly prayers, it incites urgency to pray in more aroused concern about His long-range business as is in view here. Prayers really can matter. Third, it is comforting to think of angelic interest in earthly prayers (cf. 5:8). Fourth, God’s viewing prayers of “all the saints” as so pleasing reminds each believer of how significant his prayer can be. Some saints belittle themselves as too insignificant to move the hand of God, supposing that only others can. However, each can take heart, and offer up prayers that will make a difference in heaven and on earth. Fifth, believers should not dwell on their inability to pray sweet prayers, but trust God who is able to work what He wants. And pray!

Sixth, we ought never pray in rancor for God to judge others, but in deep respect that prizes His will even on those who keep denying Him. Seventh, pray in this light, that God is going to win, and you want your prayers to be a part in His victory. Eighth, even when God does not answer our rightful cries now for justice, He will not fail to do this when it is His time.

Revelation 11:15–18

A Prayer After the Trumpet Blasts

As prayer helps introduce the trumpet judgments (8:3–5), it is the sentiment in two phases here after the final one is mentioned. First, unidentified heavenly worshipers celebrate what the judgments mean for God and Christ (11:15). Then the elders rejoice in thanksgiving and affirmation. They are summing up momentous things that this progress in God’s dealings means in fulfilling His plans (16–18).

It is helpful to see the prayer within the regular current of the book as now follows.

The Context in General

God’s judgments in the future tribulation time before Christ’s Second Coming have so far included the seven seal phases that begin early in the seven years of Daniel 9:27. The seventh seal can extend through the last three and a half years. Then the seven trumpet enactments fuse and transition with the seal judgments, even telescope out of the seventh seal (8:1–5), zeroing in to judgment in the second half of the seven years. Six of these trumpet stages occur in 8:6 through Chapter 9. Then God in Chapters 10–15 supplies details about key characters and movements during the tribulation period which supplement the judgments, and catch readers up on how various facets of the picture integrate overall. Information is vivid on an angel who dramatizes Christ’s possessing the whole earth (10:2) as God promised His Messiah (Ps. 2:6).

After this come scenes that show the strategic place of Jerusalem and the temple in God’s plans (11:1–3), the proclaiming of His Word by two special witnesses in that future time (11:4–12), Israel’s relation to God’s program (Chap. 12), then a great military leader (first “beast”) who persecutes God’s people (13:1–10), an assistant touting this leader (13:11–18), the special Jewish band of Christ-followers (14:1–5), roles of angels in the events (14:6–8), the contrast in the destinies of the unsaved and the saved (14:9–13), Christ and angels who participate with Him in judging the world (14:14–18), angels who will administer seven bowl judgments (15:1), believers worshiping in heaven (15:2–4), and the preparation of the bowl angels to release God’s judgments (15:5–8).

After these details, the book goes on to describe the bowl judgments (Chap. 16). Following even this, another supplement fills in detail to show that the “beast” regime is the last in a series of connected ungodly, “beastly” empire expressions through the centuries. This, in Chapters 17–18, also explains that an ungodly, worldly system of values under the symbol of “Mystery Babylon” has exercised a profound influence on the military, political scene through all the centuries. It also does in the tribulation period, but God will destroy both aspects of ungodliness.

The bowl judgments apparently enlarge on the seventh trumpet contents, in a sense. For God’s angels enact them in quick succession in the closing times of the seven years. This conclusion is reasonable since 15:1 specifies the two details that the bowls are the last” of God’s plagues, and they finish His display of wrath (15:1). At this late span they evidently cover much of the same time as the seventh trumpet, which in 11:14–18 reaches to matters of the Second Coming and destinies of blessing or wrath after that.

Prayer, then, is part of an awesome overall panorama of details. And in Chapter 11 it comes after issues in verses that lead up to it.

The Conquest of Jerusalem (1–2)

John is provided with a measuring rod and directed to measure God’s temple and altar and worshipers there. The measuring shows that God has designs to fulfill with regard to these, as measuring shows in biblical cases. One example of measuring centered on a future kingdom temple in Ezekiel 40–46, and another case features measuring Jerusalem in Zechariah 2. God is not finished with carrying through on what He plans, but these entities that He has measured still have importance for future things He will fulfill. He intends to permit armies of the nations to control the outer temple court and the city for the latter half of the tribulation period, forty-two months (Rev. 11:2; cf. Zech. 14:1–3; Matt. 24:15–22). But He is mindful of His zeal to have a temple and worship there when the right time arrives, in the earthly kingdom (Ezek. 40–46; Dan. 9:24; Zech. 14:16ff.). In Revelation 11:1, the measuring seems to show that there will be a temple rebuilt at Jerusalem in the tribulation time, distinct from a later millennial temple (cf. Dan. 9:27; Matt. 24:15; 2 Thess. 2:4).

The Career of Two Witnesses (3–13)

God will raise up two special witnesses to proclaim His truth at Jerusalem during the final three years before Christ returns. These will eventually fall in martyrdom (7) at the command of the great military leader (“beast”) of 13:1–10. But God will raise their bodies to life and take them to heaven before the eyes of unbelievers across the world (11–12). TV news services can broadcast the awe-inspiring drama. Then God will answer the death scene of the two at sinners’ hands by a great earthquake that claims the lives of seven thousand at Jerusalem. This stirs the survivors to a sense of terror, and to giving glory to God who is obviously the winner in the events. Perceiving the quake as an act of God, and crediting Him (cf. 1 Pet. 2:12), shows men’s respect but does not provide definite proof that this indicates mass conversion to salvation.

The Conclusion of the Trumpets (14–15a)

John tells readers that the second “woe” or stroke of judgment is past and the third is coming promptly. According to 8:13 after the first four trumpet events, the final three trumpet dramas are “woes” (9:12), by contrast even more drastic than the calamities in Chapter 8. The sixth trumpet, or second “woe” had occurred in 9:13ff., before catching readers up on supplementary matters of 10:1–11:13, so now in 11:14 John resumes detail about the trumpets. Apparently the judgment’s coming “quickly” means God will begin it right away, but the description in prayer of destinies it embraces (11:18) shows that not all of it is briefly carried out. The ultimate judgment of the unsaved, for example, occurs at a time somewhat after this. For a later passage places it after the thousand years (20:11–15). The angel’s actual sounding of the seventh trumpet introduces 11:15.

Prayer comes into the picture in the midst of such a mind-boggling rush of events.

The Celebrations in Heaven (15b-18)

Two scenarios contribute their parts in heavenly reaction.

The voices of a host. Only “loud voices” are mentioned, and not whose voices these are. The loudness shows great fervor or intense excitement at what the content of the trumpet action means in the ongoing of God’s will. Such voices would be apt from the “many angels” of 5:11 or “all the angels” of 7:11. Just as relevant would be aroused utterances issuing from the four living creatures, the souls under the altar who are seeing what they prayed for advancing to its finalities (6:9–10), and the international band of human worshipers in 7:9, the human victors in heaven in 15:2, and the multitude in 19:1–3.

What the cheering section in heaven is saying is not called praise or identified expressly by a prayer term. At the same time it is an emphatic affirmation of what has come about for God’s sake, as prayer often is in the form of reciting matters to God. The frequent heavenly sayings in prayer meant ultimately for God certainly provide a natural environment to seer prayer here. The words are along the line of what is precious to God and His Messiah, and voiced in His hearing as a meditation that is also precious to those who attend Him.

Celebration focuses on this: “the kingdom of the world has become [the kingdom] of our Lord and of His Messiah; and He will reign forever and ever.” Several things are involved here.

(1) “Kingdom” is best seen as singular. The entire earth is one domain that belongs to God (as Ps. 29:1), who created all things according to Revelation 4:11 (Ps. 14:1; 89:11). He also gave the earth to His Messiah (Ps. 2:8). God has always been King (Ps. 10:16; 29:10), having control over all (47:2, 7; 103:19). His kingdom is everlasting (145:13), and in the future the whole earth will be part of His royal realm (Dan. 2:35; 44). While He rules, His Son of Man will lead in a particular sense as God’s Messiah in His kingdom (7:13–14, 27). Jesus assured that He will come in His kingdom (Matt. 16:26) as King (25:34, 40), in great power and glory (26:62) He claimed that His Father had granted Him a kingdom (Luke 22:29). The New Testament letters refer to “Christ’s appearing and His kingdom” (2 Tim. 4:1), and “the eternal kingdom of our Lord and Savior” (2 Pet. 1:11).

(2) The Father and the Son in their accord share throne rights (Rev. 3:21), and while Christ will reign in the millennial phase of the kingdom (20:4–6; cf. Jer. 23:5; Ezek. 21:26–27), this does not mean that the Father will step aside from any reigning. The harmony of their reigning will even be true after that in the eternal New Jerusalem (22:3).

(3) “He will reign” in 11:15 refers to God in unity, as Father and as Son in perfect harmony. The phrase about the duration to which the rule will extend actually says, “with relation to the ages of the ages,” an impressive way of expecting a span that goes on and on, for eternity. The heavenly affirmation is true to other Scripture, which looks for God’s throne to last forever (Ps. 10:16), and shows that it will never be destroyed (Dan. 2:44). This is said of the Messiah’s rule as well (Dan. 7:13–14, 27; Luke 1:33).

(4) “Has become” is an aorist tense that seems to refer to the past, and this causes question. It has here a proleptic sense, that is, the thought leaps forward to a future reality that is so certain that it can be looked back upon as in effect. This is as God’s glorifying saints is in the aorist in Romans 8:30, though it has not actually been brought into realization, and as Jude 14 says that the Lord “came” with myriads of His holy ones, projecting the thought to His future coming and looking back on it, seeing it from that perspective. God’s great judgments in the tribulation period are well along toward the end of the seven years on earth. His being in command suggests that His total fulfillment of His plan for time is sure, as good as completed against all challengers.

Prayer principles sprout from this. First, aroused comment on God’s truth can have its place, depending on such matters as the sincerity, time, place, and content. Some loud prayer is obnoxious, and can even show insensitivity to hurting ear drums. No danger exists when it is in heaven, where loud voices with proper fervency are frequent. Second, one can meditate on precious truth about God, and intend Him as the main One to hear musings true to it.

The voices of the elders. These twenty-four, who came on the scene first in Revelation 5:4 and a last time in the book in 19:4, are said to sit on thrones before the face of God. They could be celestial beings as in the discussion on 4:10–11. Here, occupying thrones could fit with angels who are described as “thrones” to denote administrative roles their thrones represent in service to God (Col. 1:16; cf. Eph. 1:20f.). These show that all who are not God should worship Him, and even good angels are careful to do that (Rev. 19:10; 22:8–9).

(1) Their gesture. These elders fell down before God and worshiped. The book often pictures them in this engagement (4:10; 5:14; 19:4). All of the scenes have the same word for worship (cf. on 4:10).

(2) Their gratitude. John hears what the elders are “saying,” a word in the present tense focusing on the whole process of this utterance as it is transpiring. The present tense is also used in the elders’ utterance that means “We are giving thanks.” And the word for giving thanks is a frequent New Testament term, eucharisteo . Paul uses the noun form for the thanksgiving he wants the Philippians to reflect in everything they pray (4:6).

The elders’ gratitude is in two areas.

a. Extolling what God is. He is, in their recognition, “Lord” (kurios), the One who has rights of authority, “the God” (theos), deity as distinct from all who are not God, and “Almighty” (pan-tokrator), the One with prerogatives to rule over all things. God describes Himself in this threefold way (1:8), the four angelic living creatures use all three descriptions in worship (4:8), and so do the human saints worshiping in heaven (15:3).

Along with the above description that displays respect, the elders refer to God as the One “who is and who was.” The first expression (“who is”) is in the present tense, and the latter (“who was”) in the imperfect, to show that God was continuing all along to exist in the past (cf. the “I AM” in Ex. 3). These worshiping do not add, as in certain other verses of the book (1:8; 4:8, etc.), a third characterization, “and who is to come,” that is, will always be. The reason for omitting it is not clear, but words that express worship are free to vary. Since God always was, and now is ever continuing, the third part is not strictly necessary. Other verses vouch that He will reign on His throne forever, as Christ who will be on that throne as well (22:3), having glory and dominion for eternity (1:6).

b. Endorsing what God has done. “Because” (hoti) introduces this. The thanks is “because” God, this awesome object of worship, “You” to those praying, “have taken Your great power and have reigned.” As in verse 15, the two actions leap on to assume God’s work to be already a reality. That God has “taken” power and has it (perfect tense) and “reigned” (aorist) are certain in the elders’ minds. The second term, “reigned,” has the idea here of beginning an action, “have begun to reign.”

In one sense, God’s fully asserted rule is future when He will have command during the earthly phase of His kingdom dominion and more ultimately in the final realm. But God always exercises throne rights (Ps. 103:19; 145:13), and Christ has all authority committed to Him (Matt. 28:18). The powerful phases of judgment from God’s sure hand of control also reflect that the acts preceding matters of the Second Coming are details that already express reigning authority.

In addition to the elders’ gesture and gratitude, a third emphasis describes their worship.

(3) Their glimpse of great events. These are five affirmations of details in God’s program that the elders perceive as comprising a unit.

a. The nations were provoked to rage. The word is in the aorist tense passive, and so the idea is their being stirred to wrath by some agent. Like dry kindling ready to blaze up at the lighting of a match, people of the nations had been enflamed, probably by their sinful impulses, and also by Satan and human authorities such as the “beast” leader (Rev. 13:4–10; cf. John 8:44). Demons, too, get into the action by fanning in armies their ungodly ambitions to spill blood (16:12–14). The psalmist had foreseen the rage of the nations (Ps. 2:1–3), which in some measure was in principle at work in Acts 4:25–27, but also will be true later in the tribulation time.

b. God’s wrath arrived. He had begun to display “wrath” in judgment as in Revelation 6:17, and wrath also is assumed as already having been present and being finished in the bowl phases (15:1). The trumpet judgments telescope out of the seals (8:1–5), and the bowls out of the trumpets (10:7; 11:7; 15:1), reaching to the Second Advent (11:2–3, 18).

c. The judgment of the dead (cf. John 5:28–29; Rev. 20:11–15). These appear to be the unsaved “dead” as at the end of Chapter 20. The time that has arrived is a comprehensive span for God concluding facets of His plan, within which, after the thousand years, God will assign these unsaved people their final destiny (20:15).

d. The reward of the godly. Three groups appear to be mentioned, but probably the idea is reward for prophets, who themselves are saints, and then also saints in general, “even (kai) those who fear Your name.” Similar examples where the Greek word kai, “and,” means “even” occur in 17:6, 14. God’s true prophets and saints are people who have a respectful fear toward Him. Authentic prophets of the Lord as leaders in being channels of His message no doubt are representative in principle of all His faithful leaders, such as priests, kings such as David, scribes such as Ezra, civil leaders such as Nehemiah, and so on. Leaders could set the tone and give guidance in the Word and example of life as in the Old Testament (cf. Dan. 11:33, 35), as the two witnesses (Rev. 11:3–12) and the 144,000 (Rev. 14:2–5)

The truly saved in the churches of Revelation 1–3 would receive reward as Chapters 2–3 promise (cf. also 19:7–9; 21:7), and as Paul writes (1 Cor. 3:8, 12–15; 4:5; 2 Cor. 5:10). God could fulfill the reward faithfully to them if He takes them out of the earth before the tribulation, during it, or after it. His principle of assuring reward is certain in any case of those who know Him (22:12), and all genuine believers will be in the blessed eternal city (21:1–22:5; cf. 21:7 in contrast to 21:8).

The elders’ prayer specifies reward for “the small and the great,” that is, whatever is their status on the scale of importance as men, God or heavenly beings like the elders might appraise them. God will not bypass any. Jesus had assured that even a cup of cold water given in His name would not lose its reward (Matt. 10:42).

e. Destruction to destructive men. As the elders have mentioned the unsaved dead, these now may be the living ungodly who commit violence in opposing God. In the book, the slayer(s) of Antipas (2:13), the military personnel in 6:2–8, the beast and his armies (13:1–10), and humans expressing the anti-God values and acts of the “Babylon” system (14:8; 18:24) are examples. The sweep of the destroyers could even include the evil beings described as locust-like in Chapter 9, whether they are demons, humans, or whatever, and the one who leads them (9:11).

The words to God combine two aspects of prayer, thanksgiving and affirmations.

Another point is vital in the flow of thought, coming right after the prayer.

The Centrality of God

Verse 19 gives John’s portrayal of the heavenly temple of God being opened, as it is in 16:5. Peering in, John sees two things that call attention to God’s awesome presence as the holy One behind the events.

The ark. Showing the ark of His covenant is God’s way of riveting the focus on His holiness. That ark had been, in tabernacle and temple, within the Holy of Holies, the innermost chamber (Ex. 25:10–22; 37:1–9). Three facets are communicated. First, the symbolism points out God’s presence, for He sets the standards and acts righteously according to them in all the events, such as bringing the judgments, causing the earthquake, and fulfilling parts of His plan in 11:18. He is “Holy, holy, holy” (4:8), “holy and true” (6:10), and “righteous and true” and “holy” (15:3–4). Second, Old Testament high priests had offered blood on the lid of that ark as in Leviticus 16 to make atonement for sin. As the elders pray about God judging all men (11:18), the glimpse at the ark reminds readers of the provision that will divide men in the judgment. Have they been redeemed through Christ’s blood (cf. 1:5; 5:9–10; 7:14), or will they face the holy God without the blood? Third, the ark might register the thought of the righteous God, who gives reward according to values He prizes (3:4–5; 16:15; 21:27; 22:14–15).

The aspects of power. Five expressions of God’s awesome power in nature put a focus on the ability the holy God has to carry through with His plans. Power is in view in the elders’ recognition of Him as “the Almighty” and in His taking His power and asserting the reign it makes possible (17). Power is required to rule over the kingdom of the world (15) and effect the details of destiny (18). This impression is quite natural in the effects John beholds and hears—lightning, sounds, thunderclaps, an earthquake, and a furious hailstorm. And so these appear in scenes picturing God’s sovereignty or His display (1:5; 8:5, 7; 16:18).

What are the principles to impact prayer? First, like the elders, “we” believers on earth can join voices in thanks to God for the marvels of what He is and the mighty displays in how He acts. Second, we can learn to affirm in prayer the great issues which He will press to their end (18). Third, it helps those who pray when God issues a fresh reminder of His holy, incredible presence. Too often, prayer is allowed to be only a trivial habit as if to a “God” our half-hearted actions suggest is scarcely worth the time. Vital reflection on the God who commands respect can make a big difference in how we pray.

Revelation 12:10

Devilish Talk Before God

It is not good angels or human saints who talk with God here. It is the devil himself. His example is one of many in the Bible of how not to approach the Lord. It is the opposite of loving intercessory prayer, for it features hateful and incriminating words. Its purpose is not to assist believers; to the contrary he “accuses them.” The devil’s ploy is not to serve but to slander, not to help but to hurt, and not to build up but to tear down.

Satan has a long portfolio on this. He accused the high priest when God had the gracious intent to cleanse this leader (Zech. 3). He tried to entice Jesus to depart from the Father’s will (Matt. 4:1–11). When God’s Word is sown in a person’s heart, this spiritual thief can snatch it away lest a person be saved (Luke 6:12). He instills his own agenda in unbelievers to stimulate sinful works (John 8:44). Satan infused zeal in Judas Iscariot to betray Jesus (John 13:2). He had a driving passion to cause Peter to fall apart, but Jesus prayed for Peter that his faith would not fail (Luke 22:31–32). This enemy seeks to engineer believers’ undoing by using clever devices (2 Cor. 2:11), stratagems (Eph. 6:11), and fiery darts (6:16). As a roaring lion stalks his prey, he prowls to devour a victim (1 Pet. 5:8). In the future tribulation, he thirsts for blood as a dragon (Rev. 12:1–3), giving power to his chief military and political leader, the “beast,” to lead an onslaught against believers and others (Rev. 13:2–10). He will inspire the world’s armies to converge on Palestine in the final days before Christ’s Second Coming (16:13–14).

So, those who sensitively inform themselves by God’s Word can take in stride the way the devil speaks before God here. It is best seen in the flow God puts it in, as will soon become apparent.

The Persecution to Destroy Christ (1–6)

“A great sign” that John sees is “a woman” who apparently represents the people of Israel in God’s plan. The apostle’s description of the woman is easily suggestive of language in Genesis 37. Joseph’s dream vision featured the sun to represent Jacob, the moon Jacob’s wife, and twelve stars the twelve sons. The overall symbolism of a woman is natural to prepare for Revelation 12:2 where this entity, Israel, is to give birth to a child.

Another sign is that of a great red dragon, identified as the devil or Satan in verse 9. His seven heads signify seven empires through history that he has impressed with his evil schemes, empires seen again in 17:9–10, probably Egypt, Assyria, Babylon, Media-Persia, Greece, Rome, and the future tribulation empire under the individual, final “beast” leader (cf. 13:2–10). The ten horns are ten particular kings joined in the last of these empires (Dan. 7:7ff., 24; Rev. 17:12–17). The devil’s tail swept away a third of the stars of heaven, symbolic of evil angels that he drew with him in his rebellion (vv. 7–9). He attempts to slay the child that is born out of Israel, the Christ-child, as in Matt. 2.

Israel’s child, a son, is “to rule all the nations,” depicting the Messiah (Christ) as other passages verify (2:26–27; 11:15; 19:15; 21:24, 26). Kept safe from the devil’s scheme against him, the son later is caught up to God, referring to Christ’s ascension to the Father (Acts 1:9–11).

Then the “woman” (Israel) fled into a place of safety and nourishment, apparently after much time has passed, that is, in the future tribulation period. The time following this evacuation, 1,260 days, is the last three-and-a-half years of the tribulation, Israel’s seventieth “seven” of years as in Daniel 9:27. It is a special time when Israeli refugees need safety, when Gentile armies occupy Jerusalem and trample the temple court (Rev. 11:2–3), and when the Antichrist “beast” is in his heyday of world power (13:5).

The Prevailing over Satan (7–9)

Angelic war in heaven results in God’s good angels expelling Satan and his evil angels out of heaven to earth. The time seems to be at the midpoint of the tribulation’s seven years, for Satan’s special persecution against Israel is the reason for her fleeing Jerusalem (vv. 6, 14; cf. Matt. 24:16–22). Up to this time, God has permitted Satan freedom to appear in heaven before Him as he did in Job 1:6, but the angels who serve God have put an end to that.

The Proclamation of God’s Advance (10–12)

A loud voice, intense and greatly stirred in view of the momentous events, affirms progress in things under God’s charge. This involves several realities which at this stage “have come.” The aorist tense reflects that already in events shortly before Christ’s Second Coming, the necessary steps in moving God’s plans forward involve His asserting that He reigns, forcefully effecting His will. He will reign at His coming and after, but even now by the middle of the seven years of tribulation is expressing most insistently that He is in command.

(1) Salvation. Steps God takes during the tribulation months relate to His salvation program. He is bringing it on toward its full fruition.

(2) Kingdom matters. God’s power over all foes, His kingdom rights, and His designated Messiah’s authority in having the allegiance due Him are in some real sense in effect. This is “because” (hoti) the casting out of the devil was an event of immense importance for stepping God’s consummation of His purposes into high momentum. God’s angel will shortly cast this enemy into total confinement for a thousand years, and after the thousand years God will cast him into the eternal lake of fire (20:1–2, 10). Matters related to the kingdom are rushing swiftly forward even in Revelation 12.

The crucial nature of this here is the partial victory in that “the accuser of our brethren has been thrown down. . . .” While worshipers in heaven can rejoice over the devil’s absence there, the same event means the devil’s wrath for many on earth. Yet even in this the time he yet has left is brief (12). The heavenly voice sums up Satan’s activity, now cut off, at its essence as pertains to the godly. His habit is that he “accuses them before God day and night,” that is, as a long-standing fixation. This evil being has been the chief one pressing indictments against believers before God. This is prayer as a passion for God’s will in reverse, a perverted kind of speaking to Him. Even words to God from men clinging to evil have been loathsome to Him (Ps. 109:7b; Prov. 15:29; Mal. 2:13).

Although the speaker does not mention it here, Christ has been the successful defender of His people against the devil’s malicious words. John in another place is clear about His championing their case as their “defense attorney” as it were (1 John 2:2). He pleads the efficacy of His blood to cleanse from all sin (1:7). Paul is of one mind with John. Christ, he says, had freed the saved from all things, from which the law could not free them (Acts 13:39). The Savior even makes intercession to uphold His own (Rom. 8:34), a truth that the writer to the Hebrews also avers (7:25). This faithful defense by Christ has assured, as He had promised, that no one was able to wrench His people out of the Father’s grasp or His own grip (John 10:28–29; cf. Rom. 8:35–39).

That Satan has been “thrown down” marks the end of his evil traffic in talking with God. Someday, likewise, all who speak with God in commitment to sin will lose that possibility. But the devil continues to wreak all the havoc he can.

The Persecution Hits Israel (13–17)

Israel is the devil’s target, the very people from which Christ came (13). God lifts fleeing Israelis to reach a desert haven, as He had once borne Israelites “on eagles’ wings,” that is, by His sufficient provision (Ex. 19:4). The devil who is serpent-like in deadliness fosters a torrent of persecution. John sees God’s symbol to depict this, a flood spewing from the serpent as if to claim the lives of the Israelis. This portrays the pressure of armies trying to wipe people out (Isa. 8:7–8; Dan. 9:26; 11:10, 40). In God’s providence, the earth’s desert wastes absorb the devil’s pursuers serving the military leader of 13:2–10. This spares Israeli refugees, but the devil changes his tactics to thrust his armies against others loyal to God (cf. 11:7; 13:17; 15:2).

Prayer principles occur to the reflecting believer. First, being free to speak to a hearing God is no guarantee in itself that all is well. A person can spout forth prayers, yet even be like the devil himself (cf. Matt. 6:5; 8:44). Second, if the great enemy is so continual in coming before God in the wrong way, how should God’s true friends be who can pray the right way? Third, how believers can thank God for Christ’s shielding blood, and for God’s word that is their own testimony. Fourth, it is always a fresh challenge to intercede for others that they, too, will claim Christ’s defending sufficiency.

Revelation 14:2–3

Learning a “New Song”

Sweet music of heaven and learning a new song in prayer is the joy for a special contingent of believers in future tribulation days. A scene in verses 1–5 gives John a kind of divine video showing some of the characters who live in the tribulation drama transpiring on earth. Chapters 10–15 picture many individuals or groups who have roles in a situation during which various judgments occur. Leading up to this scene, Chapter 13 describes the great Antichrist (vv. 1–10), his assistant who exalts him (11–18), and people who yield to this evil regime, or pay dearly for refusing to identify with the Antichrist’s registration mark (16–18). The Antichrist is the leading man that Satan enables and promotes (2), and now God introduces His own man (14:1). As John beheld Satan when he stood to introduce his man (13:1), now he watches as God introduces His man. Prayer will become evident in 14:2–3.

The Standing of the Godly (1)

Christ, the “Lamb” who is worthy to judge in Chapter 5, stands on Mount Zion with 144,000. These are most naturally the same believers who have the same number earlier said to be given God’s own mark in 7:3–8, all from specific tribes of Israel. They were in several details distinct from believers of all nations in general in 7:9. Here the names of Christ and His Father on their foreheads shows that they are identified with these and do not tolerate being identified with the Antichrist as in Chapter 13. Such an identification from God also is on more than these 144,000; it is on all the eternally saved (22:4).

Interpreters differ on whether John means these are on earth or in heaven. The evidence seems better to point to the earth. “Mount Zion” in almost all Old Testament and New Testament passages means the mountain at Jerusalem. Only one passage of the many turns the phrase to a heavenly sense (Heb. 12:22). In that Hebrews instance, other phrases in context make it clear that the heavenly Zion is meant there, which is not true in Revelation 14. Second, most of the scenes in a series of characters in Chapters 13–14 feature doing things that pertain to the earth—the two Satanic leaders (Chap. 13) before these in 14:1, various angels serving in phases of God’s will after this (14:6–7, 8, 9–11), One like a Son of Man who is Christ (14:14), and angels administering judgment (15–20). In 15–16, an angel invites Christ to enter into “the harvest of the earth,” which He does; then two angels from heaven engage in judgment on “the vine of the earth,” and Jerusalem (apparently on earth) appears to be in view, a case in particular (20).

Third, sealing the 144,000 in 7:3–4 assures God’s preserving them through the tribulation perils without death. They do not succumb to the pain (9:4) or death (9:12ff.) that many undergo. Fourth, the book never says that what happens to the two witnesses; that is, death (11:7) overtakes these. If they do die, and mention is not made of it, this would differ from the pattern of mentioning where death does occur (6:9–11; 11:7; 13:7; 14:13; 17:6a; 18:24; 20:4). In view of the importance given to the 144,000, one would expect definite reference to their death if they did forfeit their lives.

A fifth reason must deal with the “voice from heaven” in 14:2, which to some suggests that these believers are there. The voice is not said to be that of this group. Indeed, the sound of those playing harps is from heaven, but the group on Mount Zion can be on earth with the vision of heaven opened to them. This kind of reality is seen in Stephen, on earth, viewing a heavenly throne scene (Acts 7:55–56). It also is clear in John 12:28–29 where a voice issues from heaven to those on earth, and sounds like thunder, as in Revelation 14:2. In Matthew 3:17 as well, the Father’s voice from heaven comes to earth, approving the Son, and in Matthew 17:5–6 the Father’s voice from heaven which three disciples heard.

A further factor is this. Christ’s standing on an earthly Mount Zion fits well with the book’s expectation that He will possess the earth, as His angel displays (10:2), the earthly kingdom becoming His (11:15), and His coming to judge those in the earth (14:14ff.). Some object that Christ would not reasonably be on earth in 14:1 without a specific indication first that He had come. But 11:15 also does not expressly mention His having come to earth in order to reign on earth. Seventh, no phrase ever appears for the group in 14:1 that the book uses for any in a life after death. These are not said to be “standing before the throne,” “clothed in white,” “holding palm branches,” “under the altar,” praying about the delay, or enjoying details of bliss (7:15–17). The book does not say that they “went up to heaven,” having “rest from their labors,” or were “standing on a sea of glass,” or “holding harps.”

At the same time, the things that are said of these can be true on earth, even engaging in “a new song” (cf. below). They are purchased from the earth, are not defiled with women by illicit relationships, follow the Lamb, are free of a lie, and are blameless.

These need not be identified with human worshipers who are in heaven in 15:2–4. Though some similarities appear, dissimilarities help distinguish the groups. In 14:1 with its background in 7:3–8, certain Jewish people are specified, and in 15:2 the group is wider: all in heaven, of whatever nationality, who have been victors over the “beast.” Also, phrases in 15:2 do not appear to be of those in Chapter 14. Further, only the 144,000 are able to learn the song in 14:3, and no such limitation occurs in 15:2

The Sound of Music (2)

John hears the sound of music from heaven. God makes him able, in the visionary state of 1:10 and 4:1, to be aware of things in heaven and yet to see things on earth as well, as often throughout Chapter 14. The sensation he receives from what he hears is awesome in the way it reaches deeply into him, as in hearing the rush of many waters and the roll of mighty thunderclaps blasting across the skies. Comment above already takes up occasions in Scripture where those on earth hear sounds from heaven, impacting as they can be.

The Singing of a New Theme (3)

“They” in verse 3 would appear to be the group in verse 1. Possibly they are heavenly worshipers, this being “before the throne” and before two groups mentioned, who are in heaven. If they are the group in verse 1, and these are on earth, they are seen as “before the throne” just as biblical examples above recount those on earth having a distinct sense of heavenly sights or sounds, closing the gap. Believers today can pray before the throne of grace, though they are on earth (Heb. 4:16). At least John has the sense that this is before the throne.

Nobody is able to learn the song except the distinct Jewish group. This is fitting since this particular song uniquely suits them—their identity, protection, role in God’s work, experience, and fidelity to Him in Revelation 14:4–5 and 7:3–8.

A “new song” occurs frequently in biblical worship. Sometimes it is a song of praise from all believers (Ps. 33:3a; 96:1; 98:1; 149:1; Isa. 42:10). In certain passages it is a song of a particular believer, singling out his case with the Lord, as David praising God for rescue and petitioning to gain other help (Ps. 40:3; 144:9). A “new song” in the Book of Revelation is in heavenly inhabitants praising Christ’s worthiness in regard to His redemptive work (5:9–10), and human worshipers in heaven praising God for His great works, ways, and worthiness (15:2–4).

A new song in the Old Testament is always with the Hebrew chadash, “new” or “fresh.” If one notes the term even in passages not about a song, it appears with what is new (fresh), as a new grain offering (Lev. 23:16), a house (Deut. 20:5), a wife (Deut. 24:5), wineskins (Josh. 9:13), ropes (Judg. 15:13), God’s new name to give some day to believers (Isa. 62:2), the new heavens and new earth (Isa. 65:17), the new covenant (Jer. 31:31), a new heart and new spirit (Ezek. 36:26), and God’s mercies which are new every morning (Lam. 3:23). In some of the examples, it refers to the new as distinct from what was old, and in some it simply looks at what is fresh, not necessitating something previous, as a new wife.

The New Testament word in all the instances, kainos, also is used for the new or the fresh. It appears for love, as in Christ’s new commandment (John 13:34), the “new man” (Eph. 2:15), a believer as a new creature (2 Cor. 5:17), and the new covenant (Heb. 8:8). In the Revelation, kainos is the word for the overcomer’s new name (2:17), the New Jerusalem (3:12; 21:2), Christ’s new name (3:12), the new heavens and new earth (21:1), and God making all things new for the believers’ final dwelling place (21:5).

In regard to the 144,000 in 14:1–5, the song that only they can learn is a fresh expression of praise at the end of the tribulation period. As a unique group, their unique song could appropriately include praise for God helping them endure physically and spiritually against the Antichrist so as to keep giving help to others. They are like the leaders in Daniel 11:33, 35. Also fitting would be tribute for His grace enabling every aspect in living to the honor of Christ in verses 4–5.

Christ will return to the earth at His Second Coming, His feet will touch the Mount of Olives (Zech. 14:4), and He will be king over all the earth (v. 9; cf. Dan. 2:35; 7:27). These Jewish believers of Revelation 14 who served Him will have survived the tribulation terrors so as to be there intact, with Him. This is not to claim that they are the only believers who have survived temporally (cf. Matt. 24:40–41; Luke 21:36), or are the only ones left on earth to participate with Christ. But they are mentioned as one distinct exhibit of many who will. And Revelation 14 also mentions other believers of the final tribulation days who will share a future with Christ even though, in God’s will for them, they died, a wider group than these distinctively Jewish saints (vv. 12, 13). Other passages have godly ones in view as having lived on earth in that time (6:9–11; 7:9–12, 14; 15:2; 16:15). All the godly of Old Testament times must be included in bliss (Dan. 12:2), all believers of all time (John 5:28–29), church believers, indeed all the saved, those who are in the “Book of Life” (Rev. 3:5; 20:12; 21:27).

The Spirituality (4–5)

These verses profile the 144,000 by traits that characterize their godliness. They are pure of sexual misconduct, and they follow the Lamb. This is in true servant availability, for where Christ is as He leads, there they are found (John 10:27; 12:26). He had said to men, “Follow Me, and I will make you fishers of men” (Matt. 4:17). This suggests that these, among other things true, follow Him in this witness that is so important to Him (cf. Luke 19:10) and those who need salvation. They also live a blameless life, not meaning in a sinless perfection but being examples of a sound, true testimony (cf. Phil. 2:15; 1 Tim. 3:2).

Prayer principles are relevant. First, it would be wonderful to praise God for being alive to meet Christ when He returns. It also would be wonderful even if death has overtaken the saint. He will rise to be with Christ, whether in the millennial time or in the eternity beyond that as well. Second, as the psalmists and these pray in a fresh song to God’s glory, we, too, can exult in new songs that express our hearts, now and forever. Third, the ambition to sing a new song at Christ’s coming should be joined with a new life now. Fourth, even when we sing in prayer today, heavenly worshipers are interested in our praises. God’s angels minister to heirs of salvation (Heb. 1:14), so be cheered that praise is one aspect that they are involved in. We do not have to be members of the group in Revelation 14:1–5 to be objects of angels’ interest.

Revelation 15:2–4

Human Praise in Heaven

Humans in heaven exult in giving glory to God as a prelude to His angels pouring out the seven bowl judgments. Their praise is called “the song of Moses . . . and the song of the Lamb.” It offers tribute to God who has the right to judge sinners and receive worship from the adoring. The book’s three series of judgments are all preceded by a recognition that the judging God is worthy. This appears for the seals (Chaps. 4–5), trumpets (8:3–5), and now the bowls. Details will become evident quickly.

The Sign of the Bowls (1)

John testifies that he saw “another sign in heaven,” the word allos, meaning “another of the same kind.” The new sign is “in heaven” as the sign of the woman was earlier in 12:1. The sign in 12:1 was “a great sign”; now this later one is called “great and marvelous,” putting a strong emphasis on the significance of the climactic phases in judgment.

What John sees are seven angels who have seven plagues, dreadful strokes of judgment God is ready to deal to men. These are the completion of all the series of judgments in the book, since John calls attention to their being “the last” ones “because in them the wrath of God is finished.” They carry the process on so that God accounts for all the steps in judgment, even in consigning rejecting men to their eternal punishment (cf. R. Thomas, Revelation 8–22, on Chap. 15).

The angels are set in 15:5–8 to perform the judgments, and in 16:1–2 begin them. As the last ones, these aspects start to fall near the end of the seven-year tribulation period, proceed in rapid occurrence to Christ’s Second Coming, and reach on until every part of judgment has been finalized. In the book’s three series, the seventh seal transitions into the trumpets, and the seventh trumpet telescopes the time of the bowls. As in 11:18, the seventh trumpet reaches on to God’s judging the unsaved dead and giving reward to the saved. Likewise the final bowl must extend on even past the millennium to effect the destiny of the unsaved (20:11–15) that is so distinct from that of the saved (21:1–22:5).

The Scene of the Sea and Fire (2a)

Sight of the “sea of glass” is a reminder of such a “sea” before God’s presence in 4:6. The sea is not in this case a symbol of people as the “sea” is in 17:15, referring back to what waters picture in 17:1. Instead, the sea now, as in 4:6, is an area symbolizing the complete purity of God’s presence, as God’s similar vision reflected to Moses and his elders (Ex. 24:10). Saints are distinct from the sea in 15:2, indeed standing on it, and admitted to be before God whose presence is holy. Those whom God has made pure can see Him (cf. Ps. 15, 24; Matt. 5:8), and have this blessedness for eternity (Rev. 22:4). But God shuts out those who reject Him to persist in sin, and confronts them with judgment as Chapters 16–20 all teach, in part.

The sea is mingled with “fire,” a symbol of God’s glorious brightness (v. 8), and in this His penetrating perception (1:14b) to approve or act in judgment (8:5; 19:12). On this sea of glass with fire, accepted before God, are human worshipers. This is shown by the way John identifies them, “those who had come off victorious from the beast and from his image and from the number of his name. . . .” They appear to be martyrs, persecuted unto death on earth and, at this point in the book, present in heaven. Two of their number would reasonably be the two witnesses of Chapter 11, and the rest are others whose persuasion was to the same system of values (cf. 6:9–11; 7:9–12, 14). These paid the price for refusing honor to the Antichrist, rejecting the image to his glory that the False Prophet promotes (13:14–15), and not compromising to the mark of allegiance to Satan’s “superman” (13:16–18). The word for victors is a form of the same word for a person who “overcomes” and receives aspects of Christ’s reward ending each of His seven messages to the churches (Rev. 2–3). All from all times who are saved by grace and are true overcomers will inhabit eternal blessing with God (21:6–7), in contrast to the destiny of all the unsaved (21:8).

The Stance of the Saints (2b)

All the people in this scene of victors are “standing upon” the sea of glass. “Standing” is in the perfect tense, which shows that they have taken their stand and are continuing to have this privilege in God’s presence. They are “upon” the sea, positioned where God gives them the privilege to appear. They are “holding harps of God.” Their grasping these is in the present tense, and is the same word used for the seven angels holding plagues in verse 1. The angels grip bowls, soon to pour them forth. And the saints hold harps to furnish music for their song celebrating God’s worthiness to judge and His right to receive worship.

The Song of the Saints (3–4)

Both the continuity of the sentiments they sing and the content in the singing are clear here.

The continuity (3). John says “they are singing . . . saying,” both verbs in the present tense, looking at the whole process of the jubilation as it pours from their lips. What John hears he describes as “the song of Moses, the bond servant of God, and the song of the Lamb.” Why does he identify the singing with Moses and the Lamb?

The words that follow have parallels with the song of Israel and of Moses in Exodus 15 fresh from God’s deliverance through the Red Sea. God’s mighty acts occur in both, these in a context of His taking vengeance against the ungodly and rescuing His people. And in both He shows His righteousness. Other details of essential similarity in the song of Exodus 15 are that God is highly exalted (15:2), almighty against enemies (6–7) and nature (8, 10), stands alone in His excellence (11), delivers His people to the place where He dwells (13, 17), and reigns (18).

Then Deuteronomy 32, with even more similarities, is expressly called “the song of Moses.” This leader wrote and taught it to the people poised soon to enter the promised land (31:19, 22, 30; 32:44). Parallels are striking as a background for Revelation 15:3–4. God is Lord (32:3), the almighty “Rock” excellent in greatness (3), righteous against the ungodly (4–5), exercising “fire” in anger at sin (22), judging enemies severely (23–26), and dealing retribution (35, 41). He is too great for anyone to deliver from His hand (39), vindicating His people (36), avenging the blood of His servants (43), and inviting the nations to rejoice with His people (43).

The heavenly song of Revelation 15 features essential themes of Moses’ old-time songs. God delivered His people as He has delivered these worshipers, and He acts justly against those who oppose His will, as in the bowl judgments. A song of praise to God for the latest, greatest enactment of the same things true about Him not only has the similarities to Moses but also to the Lamb. He, in perfect accord with the Father, is the warrior Lord and reigning one of Exodus 15:3, 18 who vindicates His people and defeats the enemy (Rev. 19:11, 15–16). And the full deliverance to be wrought for those who trust is one of being before the Father and the Lamb (22:3–4). Moses’ song before God and this later song in His presence is aptly to the glory of the Lamb.

The content. This is in the essence of the song’s aspects, which is in harmony with descriptions in the Old Testament worship, as in Exodus 15 and Deuteronomy 32. The tribute to God recounts several glories, and then His glory is the keynote as He is on the very brink of judgment (Rev. 15:8), and during it (16:5–6, 7).

(1) God’s works. These are “great and marvelous,” a form of the same expression in verse 1 that describes His sign that is about angels who deliver plagues to fulfill His judging will.

(2) God’s worthiness. He is the “Lord God the Almighty,” having sovereignty to exercise dominion, being God in a class by Himself to receive worship in distinction to gods, and possessing all might to do His will. The expression is frequent in this book (1:8; 4:8; 11:17). The prayer also calls Him “King of the nations,” for as in Deuteronomy 32, He invites those of the nations to recognize Him, as now He is King and always will be to worshipers from the nations (cf. 7:9; 21:2, 24), and He will also deal with unbelievers of all nations (16:19; 19:15; 20:12).

His worthiness is clear as well in “You alone are holy.” This means that He is set apart to attributes and values that should evoke worshipers’ awe and admiration. The focus of being “holy” here is not to stress God’s sinlessness, but His majesty and power. This includes sinlessness and everything positive that is worthy of worship as God. Any holiness angels or humans have is His endowment, and He stands for all the values that are of a quality to endure forever. So He can expect these in others (1 John 2:17) who receive His life (5:11–12).

(3) God’s ways. The word near the end of verse 3 is “paths” (the plural of hodos), referring to the directions and inclinations that characterize God in His dealings (Rom. 11:33), or man in his (James 5:20). The word is different from the term “works” or “acts” (erga) earlier in verse 3. God’s “ways” are, as the worshipers rejoice, “righteous and true.” As Paul could say that the “fruit of light” from God, the essence and source, is “in all goodness, righteousness and truth” (Eph. 5:9), God Himself is the fountain of such assets. He is the right source and best guide for those who will value the things He stands for and live committed to them. He has the truest qualification in all that is good to reign as the “King of the nations.”

(4) The wisdom of following God. In the midst of prayer singing God’s glories, the host of people He has rescued are impressed with wonder. “Who will not fear, O Lord, and glorify Your name?” Who in his right mind could ever bypass coming to the Lord who is so worthy? All wisdom joins to urge this as the fitting response, while yet there is time. Later, John will hold forth a last pleading appeal for it (22:17c), “Let him who is athirst come; and let the one who wishes take the water of life without cost.”

The wisdom of respecting and reflecting what magnifies this Lord comes after the word “because” (hoti). Indeed, a string of three hoti clauses follow, laying out the logic of proper causes to have a sentiment such as these worshipers share. It is “because” God only is holy, that is, He alone is set apart to all that is worthwhile and has this to offer. It is, second, “because all the nations will come and worship before You,” that is, those of the right decision will, and how can a person let opportunity to be among these pass by? And, third, a wise response is apt “because Your righteous acts have been revealed.” When people see God’s acts of this book in the right light, they realize that He deals properly. It is high time for them to “come” and “worship” too!

As the bowl judgments begin to strike in 16:1–2, some may act in this wisdom, but John does not mention this. He does note that in their difficulties, many assert the height of folly; they reject God and perish, denying Him worship (9, 11, 21).

Prayer principles leap from the scene. First, it is a privilege to praise God now, as trust in God assures this engagement in the heavenly life, too. Those who come and worship in this life will be before God worshiping Him then. Second, melodious musical accompaniment can enhance prayer now, as harps are one example to picture heaven’s joys. Third, meditating on biblical cases can teach us much about prayer, as these believers show rich profit. Fourth, God’s actions with people should stir us to reverence, not faultfinding for His doing things we do not understand.

Fifth, prayer true to God’s Word can vary in having different aspects. These aspects are obvious in 15:3–4: affirmations directed to praise, and a respectful question. Sixth, it is a definite boon in prayer to dwell on God’s glory in His acts, the beauty He shows us, and how very great a Lord He is. Scripture is rich in examples, as in the Psalms, and the world around us reflects His hand, too, as His Word guides our meditations about it (cf. Ps. 19:1–6; 148). “Who will not fear, O Lord, and glorify Thy name?”

Revelation 16:4–7

Angels Approving God’s Judgments

Two angels speak to God commending His righteous action in the midst of bowl judgments. These prayers, taking the form of affirmations, occur during the third phase of these seven acts. This third step is after John first caught sight of the seven bowl angels (15:1), after saints in heaven sang in prayer of God’s righteousness in judging (2–4), after the angels prepared to fulfill their role (5–8), and after they received command from God’s throne to proceed with pouring out the judgment (16:1). It is also after the first bowl infliction, sores on Antichrist devotees (2), and the second scenario, making the sea waters blood and causing the death of all sea life (3).

Judgments in steps four through seven will occur after this third calamity (8–21). The fourth phase features the sun scorching earth’s inhabitants, and the fifth a great darkness oppressing the Antichrist’s realm while men feel the torment of their sores. Then the sixth involves clearing the Euphrates waters for armies to cross on land, and demons mobilizing troops from throughout the world into Palestine’s Hill of Megiddo region. After this comes the seventh, entailing the most horrendous earthquake of all time, cracking Jerusalem into three segments, toppling cities of the nations, and effecting vast topographical changes in the earth’s surface. In this, God in great wrath destroys the “Babylon” system of worldly values, and rains gigantic hailstones on the ungodly. Since the bowl calamities are, as 15:1 defines, “the last” in those the book describes, and in them God’s wrath is “finished,” what the series includes must involve phases that even occur after Christ’s Second Coming. They reach on even past the thousand years. The ultimate finalizing aspects of judging those who accept the values of the Antichrist affect eternal destiny in the Lake of Fire (14:9–11; 20:11–15). They also involve the opposite, bringing blessing for the godly (14:12–13; 21:1–22:5). As late as 21:9–22:7, one of the bowl angels pursues a role of showing the eternal destiny of the saved.

The Old Testament background for the figure of “pouring out” is in the Hebrew word nathak . It was used for a cloudburst, with its downpour of rain during the plagues God brought on Egypt (Ex. 9:33). But usually it appears for God pouring out His wrath on sinful Israel. It is yet to be done in the perspective of some passages (2 Chr. 34:25; Jer. 7:20), and later God is said to have accomplished it (Jer. 42:18; 44:6; Dan. 9:11). The same word is used on the positive side. God promised to “pour out” blessing, His Spirit (Joel 2:28–29). The coming of His blessing is depicted through the analogy of His pouring rain from the sky to water the vegetation and bring fruit (Isa. 55:10). This is a picture of His spiritual blessings by His Word to give people fruitfulness. So, God’s pouring can be in blessing or in judgment, and in Revelation 16 the ones who receive judgment are those who reject the God who can bless.

It is time to concentrate especially on the third bowl judgment, during which the two prayers occur.

The Angel of the Third Judgment (4–6)

This heavenly servant does two things here.

He administers God’s will. This he does in releasing the contents of his bowl on rivers and springs so that they are changed to blood. A disaster of global extent is no doubt meant. All the nations appear to be in the span of the prayers that fit with this section after the angels with the bowls are first mentioned (15:3), and the command in 16:1 is to spill the judgments “into the earth.” Later, armies in the drama come from throughout the world (16:14), and the world’s cities are demolished (19). A second angel will show what a fitting turnabout this is (v. 6).

What is the nature of this “blood”? It is possible to suggest God as the controller of all things using a kind of microorganism to make the water red and pollute it. Another tact is to see fish and other aquatic creatures dying and emitting blood, even in fountains and streams in the hills. Wildlife depending on these sources would die, and blood from these defile the waters further. Yet it is possible to understand the blood deposit as supernatural apart from using natural means. When blood is in the sea in an earlier judgment (v. 3), John mentions it before referring to sea creatures dying, and their deaths seem to be the result of the bloody (or blood-like) condition being there already. Caution is wise here, however, for the last clause in verse 3 may simply fill out part of the total detail, as the last clause of 6:4 does (slaying men is mentioned before giving a sword to refer to the means of doing this). Details do not always appear in a strict cause and effect sequence. However, some kind of literal blood does appear to cause discoloring of the seas in 16:3, and in the same series the same could occur to the other water sources. For verses 4, 6 directly call the substance “blood,” and verse 6 even relates this blood given in judgment as a fitting return for taking literal blood. God uses many things that are literal in Chapter 16—the sun and sores, darkness, the Euphrates and a path of march, armies, Jerusalem, an unprecedented quake, and hailstones from heaven. One cannot prove a case for any one view definitely. But whatever kind of “blood” God uses, one needs to remember His unlimited nature as “Almighty,” as the angel calls Him in verse 7.

Once this blood process begins, there would follow grievous disease and further death at sea and on the many islands, areas around, and throughout the world. Since the seas cover a vast part of the globe, and rivers and other water sources are plentiful across the world, the pressure on men in these judgments would be enormous.

More is said of the angel.

He acclaims God’s worthiness. John heard “the angel of the waters” in what this angel was “saying” in prayer. The angel is the one “who has power over the waters” (v. 4) to put in them the judgment God gave him to administer, which is a hardship for humans depending on these water sources. God had made these sources, and men ought to worship Him (14:7), but many do not.

The theme in prayer acclaims God for His fairness in judging, and the judgment is related to men’s fault in inviting God’s action.

First, God is fair, being righteous in taking such a seemingly drastic step. Several times in the book heavenly voices recognize that God is right to judge, whether voices of humans (6:10; 15:3–4) or an angel (18:1–3, 4–10, 21–24), or both (18:20). Here, the angel who prays after making his contribution in the judgment reflects on God’s qualification in that He ever lives and always was living, having rights by His very eternal nature. John uses the present tense to express what the angel says to God; “the One who ever is [lives],” then the imperfect tense, “the One who [always] was,” and after this “the One who is holy [ever is holy].” Not only in His being the ever-living One does God have justification to judge, but in His being “holy.” Here the word hosios is a noun, and addresses God as “the holy One,” as it is also used of Christ, God’s “Holy One,” in Acts 2:27. And the word used as an adjective describes God as “holy” in an earlier prayer (Rev. 15:4), as it appears for Christ (Heb. 7:26) and for men in the church who are “devout” or “God-like” (1 Tim. 2:8; Titus 1:8).

Second, God is proper in judging “because,” from the side that provokes His judging, men “poured out the blood of saints and prophets . . .” (Rev. 16:6). “Poured out” is the same word (ekcheo) used for the angels pouring out the judgments in all seven cases. of Chapter 16. So the prayer declares a boomerang that fits the case: “they (the earthlings of v. 2) poured out the blood” of God’s people, “and You have given them blood to drink,” that is, poured it out in return to them.

Saints in general and prophets as a class of leaders appeared in the reverse order in 11:18, 18:24, and 22:9. As in those places, genuine prophets of God are one distinctive group of leaders for Him through the centuries, mentioned due to their strategic role in proclaiming God’s Word (cf. Matt. 5:12; 10:41). Other leaders have been faithful priests, scribes (scholars), civil servants who lived for God’s will, apostles, pacesetters in evangelism, elders, deacons, deaconesses, and so on. The angel need not mention every kind of leader to convey his idea.

This angelic prayer indicts ungodly people, whoever had a part in taking the blood of God’s people. At the specific stage of time in Revelation 16 they are the ungodly on earth as the tribulation time races toward its climax. But the drumbeat to which they march, their inspiration for violence against those true to God, is in the worldly values of the “Babylon” philosophy, as others like them through the centuries (17:5; 18:24). At the same time, Satan instills his promptings (John 8:44) as do desires that the sin principle fosters, which are at enmity with God (Rom. 7:5; 8:7–8; 1 John 2:15–16). And evil choices in giving allegiance to the wrong leaders plays a large role (Rev. 16:2).

The blood guilty “are worthy” of the severe stroke from heaven, the angel says at the end of his prayer. Here is a form of the same word “worthy” that the book has used for God on His throne (4:11), Christ (5:9, 11), and earlier the godly, whose lives are fitting for reward (3:4). The latter is because of grace God has given them (19:8). Giving themselves to anti-God commitment (16:2) and things resulting from this has shaped the ungodly to be “appropriate” for judgment. Another voice quickly seconds this.

The Angel of the Altar (7)

John says “I heard the altar saying . . .,” but reasonably means a living agent associated with the altar, not the altar in itself. The second praying voice is that of the angel who was ministering at the Altar of Incense in regard to answers to the saints’ prayers by God’s judgment (8:2–5). This altar is the same heavenly one John otherwise has in view (6:9; 9:13; 14:18), not the earthly altar in 11:1. In every case except 11:1, the altar is in a situation of judgment. The same angel strategic in prayers and judgment in Chapter 8, and probably the one serving at that altar in 9:13, is now himself praying in regard to judgment. John means that the words coming from the altar, the place of ministry, are actually words of this angel. The verse has precedent in saying that an object speaks what a living voice utters. An example is when Jesus’ blood speaks better things than Abel’s, redemption and not vengeance (Heb. 12:24), that is, speaks it through the one conveying this truth. This is similar to today’s “This office says,” or “I heard this from the pulpit.” Two facets sum up this heavenly prayer.

The accord. One word expresses this, “Yes” (Nai). This angelic servant is in emphatic agreement with the angel who acts with regard to the water resources.

The accreditation. He affirms his own sentiment, validating God’s warrant and His works.

(1) God’s warrant, the one praying declares, is found in the very essence of who He is. The description is threefold, the same one voiced in other prayers of the book, those by John (1:8), the living creatures (4:8), the elders (11:17), and saints in heaven (15:3). The One whom the angel respects in prayer is “Lord,” who has rights of dominion, “God,” who is deity as distinct from all who are not God, and “Almighty,” having all power to express what pleases His will (cf. 4:11).

From all of this, the prayer’s closing words are natural.

(2) God’s will in judgments. The angel commands “Your judgments.” What God has done is “True” to the highest ideal and “righteous” by a standard of the most impeccable reliability. The word for “judgments” (kriseis) refers to decisions of judgment, dictates, legislations, or procedures in judging. It occurs often in the New Testament for God’s judgment, whether after death (Heb. 9:27) or while He is still issuing His message to men in the present life (Rev. 14:7). Here it refers to judgments in the particular bowl series. It is different from the words in 15:3 for God’s “works” (acts) and His “ways” (paths, directions). The angel in 16:7 refers to these displays in the bowl series as “Your” judgments. They are the ones that issue from the warrant that is God’s by virtue of His very stature. All of this is beyond all human right to call Him to task, and on the positive side, it underscores that judgments of His will are right. They are the emphatic opposite of anything unfair, capricious, questionable, suspect, faulty, short-sighted, or bizarre.

It is quite in contrast to this angelic wisdom that many humans shout blasphemies defaming God when His judgments boldly confront them (vv. 9, 11, 21). And it highlights how “worthy” they really are to receive this judgment, and the ultimate will that assigns their destiny (20:15).

With these angelic appraisals to God’s glory, the bowl enactments continue to display His assertion of rights over what He created (4:11; 14:7). They are phases in God’s take-over to give the earth to His Son as His possession (Ps. 2:8; Zech. 14:9).

Prayer principles can tutor us from the angels’ words. First, it is wise, even if we do not grasp God’s action, to bow, praising Him for being God and acting the part. Even if we do not understand, we can rest our hearts that God knows better than we, and He does right. Second, as the angels’ prayers help us, our prayers can help others to see matters God’s way when His acts seem ominous. Third, a part of our praise, too, can be the necessity of God’s “strange work” when He must judge. Not all faithful prayer is about “all things bright and beautiful.” Some, as even in the Psalms, is about the sober realities that if we cry “Thy will be done on earth,” this means that God must be proper to deal equitably with those who defy Him to the last (cf. Ps. 58, 74, 109, 139:19–22).

Fourth, do not be discouraged when God does not bring some people to salvation, but give Him glory. Those who do not bow to God are worthy of judgment, and so were we before God cleared us from condemnation (Rom. 8:1). Still, do not blame God but honor Him as worthy of praise however things turn out. Fifth, avoid a one-sided view of good angels’ prayers, for as they pray about God’s rightness in judging, they glorify Him for His grace in saving (Rev. 5:9–10). How much we can learn from this.

Revelation 19:1–6

The Celebration in Heaven

A voice from heaven in 18:4, still speaking in 18:20, had invited inhabitants of heaven, among these saints and apostles and prophets, to “Rejoice.” This was to celebrate God’s judgment on their behalf against the “Babylon” enterprise (14:8; 16:19; Chaps. 17–18). Now in Revelation 19 heavenly voices respond to celebrate God’s causing this evil, worldly system to cease. It had fostered standards of sin infecting people of empires through the centuries (14:8; 17:3; 18:23) and long warfare to kill those with God’s values, and other expressions of sinful violence (18:24). The vast system’s judgment is one great indication that blessings God directed praying saints to wait for in 6:9–11 have now come.

Heavenly celebrating here contrasts two sides, or emphases. Rejoicing is first over God’s wrath against the hostile Babylon (1–5). Then the joy is for the Lord reigning and for the worthiness of the Lamb’s “bride” for spiritual marriage with Him, and the blessing of sharing in the supper of the marriage (6–8). The “bride” is a joyful figure for the people who later dwell with God in the eternal city, as that city itself is compared with a “bride” as relates to its magnificence (21:9–11). God had promised even in Old Testament times that His people would be dressed in garments of salvation, and like a bride adorned in her splendor (Isa. 61:10). He would rejoice over them as a bridegroom is jubilant over his bride (62:5). The marriage focuses on the union of Christ and His people, their bond of love, and the “supper of the marriage” (a distinct phrase) on the delight in blessing that will be true in that relationship. In principle, both aspects can be relevant during the thousand years and also in eternity. The union and delight never end. In Revelation 21, for example, the New Jerusalem where the “bride” (people) finally dwell is itself likened to a “bride,” as Jerusalem in Scripture can refer to the city or to its people, the place or the inhabitants,

Many details on prayer here become clear as we see them step by step.

Celebrating Judgment on Babylon (1–4)

John defines the time. It is “after these things,” apparently all the details he saw and heard in Chapters 4–18, and most closely facets of Babylon’s fall (Chaps. 17–18).

Praise is in four phases, from an unidentified multitude in heaven (1–2), a second exultation from these (3), the elders (4), and a voice from the throne (5). The spotlight turns to each of these in succession.

The multitude. John gives the impact of the sound he heard, never the identity of the ones praying, and finally the ideas of the words. The impact is that of “a great sound,” the voice magnitude being “of a vast throng.” Identifying the worshipers has various possibilities. They might be all the celestial groups of 5:11 plus all believers so far in heaven. These would be saints of the Old Testament and those in Jesus’ earthly ministry who died before the church’s infancy, those of the church before the tribulation period, and saints who for various reasons were taken to heaven during the tribulation. Or they might all be only celestial beings, or many angels distinct from the worshipers in verse 4, or only humans extolling God, or some group of these.

In any case the point is in the ideas of their tribute. They express “Hallelujah,” that is, “Praise the Lord,” as is frequent in the Psalms and concludes them (Ps. 146–150). Then they become more definitive. Three realities, they rejoice, are “of our God,” that is, they “belong to our God.” Salvation is His gift, of His own resource, as the celestial celebrants in 5:9–12 and the human worshipers in 7:10 acknowledge. Glory is ultimately His shining perfection, even if He gives an angel (18:1) or a human an expression of it. Power (duna-mis) is definitely His, as well, as in the authority He displays.

These who adore God reason that the three realities belong to Him “because” (hoti) this is manifest in His judgments. The same word for “judgments” has the same idea explained in 15:3. God’s judicial decisions, or enactments are “true and righteous,” as the human victors in 15:3 acknowledge, though in a different order. This is something that God has demonstrated “because” (a second hoti) “He has judged the great harlot. . . .” The tribute points to the latest great example that what they praise God for is the case. God brought down the evil enterprise of Chapters 17–18. The throng calls that network of wickedness “the great harlot,” which agrees with 17:1 (cf. 15), with the tie-in at 17:18 transitioning to Chapter 18, and with descriptions of harlot-like corruptions in Chapter 18 (vv. 3, 6, 7, 9).

God’s judgments showed that He is “true and righteous” in that they were utterly resolute against a system that was untrue and unrighteous. This enterprise “was corrupting the earth,” the imperfect tense looking back on a continuing process of tainting that had borne far-flung evil influence throughout the whole “earth.” This is in concord with the Babylon impact in Chapter 17 poisoning “many waters” (v. 1), defined as “peoples and multitudes and nations and tongues” (15). It agrees with this guilty system polluting “all the nations” and “kings of the earth,” and “merchants” (18:3, 9, 19), of all times (23–24).

These voices are excited with praise that God has judged, and not just that He has judged what needed this, as the astounding guiltiness (18:5). His being true and righteous is also apparent, they add, in that “He has avenged the blood of His bond servants on her.” Those who sinfully take the blood of others, as in 16:6, are ripe for God’s just judgment, whether in the days leading up to Christ’s Second Coming, or later as in 20:15. And what God has so far done brings fitting resolution to wrong that those suffered who lived for His cause, resolution that had a part in their valid prayers (6:10; cf. 8:3–5).

Before finishing their prayer, those in the great host utter words “a second time,” again in regard to judgment of Chapters 17–18 (v. 3). Two points capture what they say.

(1) Their praise. This is in their repeated “Praise the Lord.” They offer an example in heaven that it is possible for proper repetition to honor God. Psalms 146–150 exemplify this on earth. The host both begin and close their prayer in this way.

(2) Their picture. Prayer can also be graphic. Here, the multitude illustrates the lasting nature or finality of the destruction. The Babylon system’s “smoke rises up with relation to the ages of the ages,” a strong way to say “eternally.” The destruction goes on and on, without end. A corporate enterprise is viewed in sweeping review here according to ruin that continues and never will be reversed. The same kind of picture appears in 14:11 for all individual unsaved people, who were participants giving allegiance to that system. These are the ones who in 20:15 will be in “fire” as an eternal destiny. Of course, the Babylon system was, in the final analysis, infleshed in people who followed its values, and God’s destruction on this kind of sinfulness can be both corporate (the whole) and individual (each whose life really is a part of this offense to God and does not repent).

The elders and living creatures (4). These two groups adore God in a fashion that a reader can see is a familiar gesture for them (5:14: 11:16). Their “Amen” joins in the praise by giving their sweet accord supporting what was said. Indeed, God is right in His judgments as the throng expresses, and the nature of the judgment is as it ought to be. So they chime in with their “Praise the Lord.” John describes the Lord before whom they fall in worship. He is “the One who ever sits [present tense] on the throne,” the same way the praying multitude from all nations speak of God in 7:10.

Calling All to Praise God (5)

A voice speaks from the throne. This utterance exhorts all of God’s bond servants to praise Him, but does not give words of direct laudation itself. Such a call for “praise to our God” shows that the speaker is not God but looks to Him as his God. The speaker is close to the throne, and so can make the challenge from there, and may be the one who utters words to John in verse 9. Those the voice exhorts are all of God’s bond servants, all the redeemed who up to this point are in heaven, and all holy celestial beings. A good angel is a servant in 19:10 and 22:9. Human servants who by this time are in heaven will have their number swelled by those God takes to heaven if believers still in natural bodies on earth can die during the millennium, even if they lived long lives. The Scripture never expressly explains this detail.

Bond servants in 19:5 are the same as the ones the voice further characterizes as “you who fear Him, the small and the great.” One can review 11:18 for the explanation of a similar description. The speaker assumes that true bond servants hold God in reverential awe or respect. They also vary in their capacities, as in “small and great,” both in what God gave them in His will (cf. Matt. 25:15) and how they have developed this in their devotion. Even heavenly beings of angelic orders differ in capacity and role, as the angels in Daniel 8–10 and 12:1, and also angels in the ministries they fulfill in the Revelation.

The throne voice’s call for praising God receives an impressive response. This is from many, and they volunteer with enthusiasm (6–8). This is both in reaction to the summons, and in rejoicing about matters that are different due to Babylon’s fall. Verse 5 seems to be a transition verse from the joy relating to Babylon (1–4) to the joy over God’s reign and the Lamb’s bride being blessed (6–9).

Celebrating God’s Reign and Bride (6–10)

Five phases survey the worship. These carry the thought from the prayer of heavenly respondents in verse 6 to John’s worship in heaven as part of his vision in verse 10.

The review of the magnitude. John hears such a huge crowd so eagerly fervent to praise God that their voices in unison are breathtaking in their astounding sound. He describes them by three analogies of impressive sounds men hear on earth. These rise to a tremendous sound from a crowd all speaking at once, the crashing roar in great currents of water, and awesome thunderclaps that boom across the heavens like giant drums.

Servant angels participating in this praise could even include the “seven thunders” of 10:3–4. For these appear to be celestial beings speaking in words of great volume.

The recognition of God’s reign. Another “Praise the Lord” breaks on the scene, this time from the many voices. This sentiment is “because” (hoti) of something that the massive crowd explains. It is that “the Lord God Almighty has begun to reign.” As frequently in the book, the threefold description of the One worshiped appears. He is “Lord (kurios),” having dominion or rights of rule, “God (theos),” Deity before whom all who are not God should worship, or be seen as only His created beings, and “Almighty (pantokrator),” having total power to accomplish His will. The volunteers in praise exult that this One they honor “has reigned,” in the aorist tense, no doubt here in the sense, “has begun to reign.” This is the case by His overwhelming takeover of the earth through the phases in judgment. The latest emphasis has been on bowls poured forth, and Babylon’s fall which touches all nations deeply.

During this time, as the collapse and ruin of the Babylon system has affected all nations, the world’s armies that streamed into Palestine in 16:12–14 will meet their destruction. Christ will strike them while they are still filling the region of Armageddon (the “Hill of Megiddo”), and John will quickly describe it (19:11–21). As so vast an army died at the hands of a good angel near Jerusalem in Isaiah 37, a mighty host will perish here at Christ’s hand.

The heavenly throng, praising God in 19:6, moves in verse 7 to encourage one another for further prayer.

The rejoicing over Christ’s bride. These who recognize God as exalted now challenge one another to “Let us rejoice” and “Let us be glad.” They can have these attitudes and “give the glory to Him,” to the Lord God. Here a specific reason motivates them to do this. The reason is “because (hoti) the marriage of the Lamb has come and the bride has made herself ready.”

“Marriage” is a figure of Christ’s intimate future union with His people, and the “supper that belongs to the marriage” in verse 9, a figure for the felicity to be engaged in this marriage. The preparing by the bride, the people of the “Lamb,” is in a true response to Him. This is in believing on Him, receiving Him, and coming to quench spiritual thirst in the salvation the Lamb has made possible (22:17; cf. 5:9–10), as often in John’s Gospel (3:16, 36; 5:24; 20:30–31). Comments on 22:17 will enlarge on this. God in grace draws the ones who do come (John 6:44, 65). The bride’s preparation also includes the godly walk of faith that issues in its fruit. God has emphasized this principle throughout His Word, as in the Psalms (1:1–3), prophets (Mic. 6:8), teaching of Jesus (Matt. 5:2–12; Luke 9:23; John 15:8), epistles (Rom. 6:22; Heb. 12:14), and the Revelation. In the latter, this is true in regard to those in the churches (3:4), or in the tribulation time (12:11; 15:2; 16:15). And in the city that is the destiny for the saved, the focus is still made (21:7, 27), and in the closing verses of the book (22:11). God’s grace is vital for all of this (1:4; 22:21), as grace shapes the saved in Titus 2:11ff.

On her part, the bride responsibly makes herself ready, helped by grace. Verse 8 shows God’s part. The heavenly worshipers say that “it was given to her to clothe herself in fine linen. . . .” This privilege is a gift granted by God, who is often the one giving in the book. He, ultimately, gives the capacity to carry out judgments in His will (6:4, 8; 15:1, 7). He apparently is the One who clothes saints with white robes in 3:4–5, and He gives white robes to the souls under the altar (6:11). He gives incense to convey the sweetness of godly prayers in His regard (8:3). He assigns special tasks to John (11:1) and His two witnesses (11:3). He likewise gives the bride the sufficiency that “she should be clothed” in the fine linen in 19:8. The word for “clothed” is periballo, used often for putting on garments as in Matt. 6:31, and a number of times in the Revelation. In 7:9, 13, the saved are clothed in white; the two witnesses are clothed in sackcloth (11:3), the woman, Israel, clothed, figuratively, with the sun (12:1), the great harlot bedecked in finery (17:4), the evil “city” clothed (18:16), and Christ dressed in a robe (19:13). In the bride’s case, the word is in the aorist middle/passive subjunctive, denoting a decisive clothing of her by God at the future time to participate with her Lord in His reign.

This investiture is in fitting continuity with the godly life before. The ones of verse 6 giving reason to glorify God in verse 7 seem to continue their prayer words with affirmation through verse 8. They comment in verse 8 that the linen “is (estin, present tense) the righteousnesses (plural) of the saints.” This means that the linen “represents” or “signifies” these, and the plural refers to their “righteous acts” or aspects of their life-style devoted to God. The same plural word also appears in 15:4 for God’s “righteous acts.” A privilege can be literal and also represent some special significance. This wedding clothing, for example, can be both just as a wedding ring is literal and also represent the union.

In 3:4, 5, a continuity is clear between a walk of spiritual fidelity in the present life and clothing for the godly that suitably corresponds to this in the next life. The latter bears a fitting correspondence with the former. When God resurrects saints and gives them eternal bodies, He can array them in some kind of clothing that He deems suitable to the glorified estate. Christ appears in a special clothing (Rev. 1:13; 19:13), and examples show angels described in garments (Matt. 28:3; Rev. 15:6). In 19:14, the hosts of heaven, whether angelic or human, are in fine linen white and clean.

In the book, white garments are significant in two ways that are distinct but in harmony. In one perspective, “white” relates to righteous standing with God that saints have by the merit of Christ’s cleansing blood (7:9, 14). In another that is consistent in the overall picture, “white” suits the righteous lives they lived and, in continuity, an appropriate righteousness in a fuller sense that God will give them eternally. In the second sense, the garments relate not to merit by the blood, but in this case to commemorate their fruitful manifestation in behavior, in aspects of a life set apart to God (3:4; 19:8). God’s grace that is sufficient to make them white by the blood is also sufficient to sponsor a whiteness of righteousness manifest in what they are committed to.

The many voices continue their words through verse 8; then in verse 9 the angel who was near the throne in verse 5 speaks again. Only at this point is another speaker that John hears made explicit after those in verses 6–8.

The Reflection on the Blessing (9)

Now “he,” probably the angel of verse 5 who speaks again, impresses a point on John and his readers who can benefit from what he will “Write.” The point, drawn from the focus in verses 7–8, is the delightful portion in store for those God has invited, and who respond rightly to this. He is reflecting his own estimate of the satisfaction in prospect for the same ones, the saints, that the other worshipers have just mentioned. These honored the call to get ready (v. 7), as Jesus’ teaching urged hearers to do (Matt. 22:1–14; Luke 14:15–24). In Luke 14:15, what one of Jesus’ hearers said about the “blessed” portion of eating bread in the kingdom of heaven led Jesus to relate a parable. Jesus agreed with the hearer, but impressed people to avoid excuses for declining the invitation, and see that they are among the respondents. For God will fill His abode with many who do get ready, who come in response to the invitation. Jesus is still holding out the invitation late in Revelation 22:17.

Consistently, the seven times that the word “Blessed” occurs in the Revelation all relate to the delight of those who respond rightly to the message (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). Sometimes “Blessed” is for the godly dead, who will enjoy delight in the intermediate state and later in resurrection (14:13; 20:6); sometimes “Blessed” follows being prepared for Christ’s coming (16:15; 22:7), and in 22:14 all are “Blessed” whom God admits to the New Jerusalem.

The phrase in verse 9 is different from the marriage (gamos) in verse 7. It is, literally, “the supper (deipnon) of the marriage,” with the same word for marriage. The phrase with “of” probably means “the supper related to the marriage.” As above, the marriage is being united in the final sense with Christ the Lamb. Now this very different form of words uses “supper” as a figure to focus on the delightful, joyful estate that those in the marriage will experience. It will relate to aspects of blessing during the thousand years, and beyond that eternally.

To call attention to the trustworthy nature of such a hope, the angel also reflects, “These are true words of God.” John and his readers who take the message seriously can count entirely on it, and respond accordingly.

The Reaction of John (10)

John, seized with awe, commits a blunder of misguided worship, but the angel quickly yet graciously directs his devotion to God.

A foolish prostration to worship. John has been witness to several scenes of heavenly worshipers falling down before God (4:10; 5:14; 11:16; 19:4) One would think that these could keep God’s servant from his action here. Yet he shows that familiarity with the truth does not insure against a mistake when he throws himself down at the feet of the angel. The impulse to worship this guide to truth overwhelms his vision.

The faithful point about worship. A reflex focus on what is right is the response of the angel. “And” at such a moment suggests an immediate response as the angel looks down at the strange spectacle, and is aghast. He says to the one he has just directed to write, “Do not do that,” that is, “Do not worship me.” He reminds John that he himself is “a fellow servant of yours and your brethren. . . .” Faithful servants of a lord give honor to their masters, not to other servants. As in 22:9 when, even more amazingly, John again slips into the foolish gesture with another angel, this heavenly servant also lovingly corrects him. The angel shows humility, too, the proper kind before God and before another servant. He explains that he is a part of the same overall “Servant Society” in which John and his brothers in the Lord have membership. All, angels and human, hold “the testimony which Jesus gave” (cf. 1:1–2, 9).

In this regard, angels in the book often show allegiance in matters pertaining to the word Jesus has given. They adore Him as worthy for His redemptive work to have the capacities of recognition (5:12), and they carry out acts preparing the world for His rule (6:1–8; 10:1–11; 12:7–9; 14:6ff., etc.).

“ To God render [your] worship,” is this angel’s admonition. The words “to God” are the emphasis. As in the prayer descriptions frequent in this revelation to John, worship “to God” is the only right action, for He is “Lord God Almighty.” John has heard this as close by as in 19:6. Continuing in verse 10, the angel introduces an explanation of worship to God with the word “for” or “because” (gar). Worship God “because the testimony Jesus gave,” the witness that He has given as in this book (1:1–2, 9), “is the spirit of prophecy.”

The Revelation is a book finalizing God’s overall biblical field of prophecy, and what can be said and held in truth as Jesus reveals it in this book is true to the very spirit, tone, and temper that divine prophecy as a whole intends to convey.

As the flow of Revelation 19 goes on after the angel makes his point to John, this same Jesus, the coming Christ, has characteristics that reflect that He is God to be worshiped. His eyes appear as a flame to show His penetrating ability to judge, He can be called “the Word of God” as the central essence that He reflects, the armies of heaven follow Him, and He is able to smite the nations and rule them totally, His judgment against the unsaved is the very wrath of God the Almighty in action, and He is King over all kings and Lord over all lords (cf. also 21:24–26).

This is consistent with the second Person being in the Godhead in 1:4–5. He shows in a vision in 1:13–16 characteristics of God as in Daniel 7:10, and is capable of judging men (2:23). He is co-equal with the Father in the worship of created beings (5:13), and in reigning, according to heavenly voices (11:15). He will occupy the eternal throne with the Father according to His angel (22:3). This is true to ancient biblical prophecy in which He, Israel’s expected leader, is “God with us” (Isa. 7:14), “the mighty God” (9:6), recipient of kingship from the Father and ruler over all nations (Dan. 7:13–14, 27; Zech. 14:9), and the One who has existed from eternity past (Mic. 5:2).

Now it is apropos to draw up prayer principles from pertinent verses in Revelation 19. First, the appropriate response to God’s acts whether in judgment or blessing is “Praise the Lord” (vv. 1, 3, 4, 6). Second, we can express certainty in prayer that expects God sooner or later to vindicate all wrongs His people suffer in His name (2). Third, when we hear others praising God, this is a good time to offer our own praises (4, 5). Fourth, a heavenly voice calls for praise to God (5), and though not yet in heaven will we render due praise to Him now? Fifth, reading about awe-inspiring sounds of heavenly praise (6) should prime us to give our own tributes to God.

Sixth, God Himself is an encouragement to our prayer since He is the Lord God Almighty (6). Seventh, from our own standpoint now, praise is proper for blessing that God has in store yet to give His people (7–9). Eighth, always be humbly watchful in worship, on guard not to be inconsistent toward God as His great servant here was. But if we fail, He is gracious. Ninth, pray giving Christ honor as speaking what is consistent with the essence of Bible truth.

Revelation 22:17

The Spirit in Prayer

Three verses near or at the end of the book feature prayer. The first is in 22:17; then this is joined by the last two verses, 20 and 21.

Chapters 21–22 mainly portray Christ’s eternal abode with His people, first in the entire sphere, “the new heavens and new earth” (21:1), then in the New Jerusalem (21:2–22:5). After this, John shifts back to his present moment. From 22:6 on, the words are in three movements, those of the angel and John himself (6–11), words of Jesus (12–19), and finally words of Jesus and of John (20–21).

At the book’s end as at the outset, John places a great spotlight on Christ. In the opening phrase of the book, the revelation is that “of Jesus Christ,” the revelation that God gave to Christ “to show to His bond servants.” John is the human channel (1:2, 4). Christ appears early in a vision depicting glorious aspects of His being and His work that will be strategic in the book (1:13–16). Then Christ speaks to those in seven churches (Chaps. 2–3), He is worthy to open judgments on the world (5), and He is the One destined to reign over all the earth with His Father (5:5; 10:2; 11:15; 14:14; 19:16; 20:4). The city of ultimate blessing is related to Christ (21:9). Christ is the light of the city (21:23). The “book” of the saved who dwell in that city is His, the Lamb’s (21:27), and there Christ reigns eternally with the Father (22:3).

When John gets to the final verses of the Revelation, he highlights Christ’s future coming (7, 12, 20a), the reward He will give to His people (12), and His eternal Person (13). Christ, the context shows, is related vitally to David (16), and a picture appears of His shining glory as the coming “morning star” (16). Finally in the very last verse, John prays to God for His help as the fountain of grace for His servants to live faithfully (21).

Although prayer in Chapter 22 does not occur until verse 17, the flow of thought leading immediately to this is vital to the connection. All three verses on prayer fit within one total flow in John’s return to a focus on the present moment.

The Words of the Angel and John (6–11)

Fresh from seeing glories the angel has shown him in the city of light (21:9ff.), John emphasizes the angel’s assessment of the message. “These words” about the blessed city and also in the entire book “are faithful and true,” that is, utterly reliable and worthy of being taken with all certainty. The God revealing them is the God of the spirits of the prophets, His present message consistent with expectations he gave through them. Now He is showing His bond servants, true believers and angels (19:10), the things soon to occur. Some will take place right away, as in many details of the seven churches (Chaps. 2–3), other things later, but all shortly in God’s perspective of time.

The angel, as Old Testament prophets were, is so utterly the channel of the message that as Christ’s servant he can go instantaneously into Christ’s own words. These come (7) in Christ’s assurance that He is coming quickly, and that a person who obeys what the book teaches for a faithful life will be blessed (cf. 1:3). Aspects of the blessedness relate to being with Him in His thousand-year kingdom (20:1–6), and ultimately in the eternal city (21:1–22:5).

This is all breathtaking for John, and for a second time (cf. 19:10) it slips his mind to apply truth properly, for he falls down to worship God’s messenger, the escorting angel. As in the earlier case the angel gives him a prompt reminder that he is to worship God only. The angel also instructs him not to seal up the scroll with this book’s message, since the fulfillment is near and believers will need it to consult and to keep very much on their hearts. Two basic reactions will result in separate eternal destinies—choosing the unrepentant way of the wrong and the filthy, or the righteous and holy path following Christ (11).

Jesus then endorses the message His angel delivers.

The Words of Jesus (12–19)

Among these words Jesus introduces the prayer that He hears. It soon will be evident.

His promise in review (12–15). As Christ’s angel gave His very words promising to come (7), now Christ Himself is directly speaking more at length. First He again promises to come, and then to reward every person in equitable sensitivity to what he has done. This will be Christ’s appraisal of the two human ways the angel has just expressed in verse 11.

Receiving eternal life is taking a gift, as in 21:6. The way into the realm of blessing is by washing that is in the blood of Christ that purchased people (5:9–10; 7:14). Christ points afresh to this gift of grace in 22:14, and again at the end of verse 17. God in grace also prompts, tones, trains, tempers, and empowers those who trust in Him to shape their character and deeds in ways true to His values. John prays for those under his influence in recognition of this need for grace (1:4; 22:21). And God’s enabling is frequent in the Word of John’s God—in the Psalms (138:3), prophets (Isa. 41:10; Zech. 4:6), gospels (John 15:7f.; 16:13), Paul (2 Cor. 3:5; 12:9; Eph. 3:16f.; Phil. 2:13; 4:13; Titus 2:13f.), Peter (1 Pet. 4:10f.), and the writer to the Hebrews (13:9, 20). Many of the epistles begin and end with prayer for God’s grace to enable His people, as John does in the Revelation.

God can then appropriately assess a person’s life and deeds on whether the quality of His grace, in gifts to live a godly life, is present. This is as He evaluates those He judges by whether they are in “the book of life” and also whether their works in “the books” of deeds reflect His energizing life (Rev. 20:12–14; cf. Gal. 2:20), and His Spirit supplying sufficiency (Gal. 5:16–17, 22–23, 25; Phil. 1:19–20). This is not salvation finally earned by works, but a salvation that is God’s gift and a salvation that reflects in character and works that He in grace is living in a person. The water of life that symbolizes this gift initially (John 4:14; Rev. 21:6; 22:17) also flows as still a life of His giving, His living in “rivers of living water” by the Holy Spirit’s action, His fruit (John 7:37–39). Or, in another analogy, the spiritual life in Christ the vine means union with Him and also communion with Him; the life is within, and also appears in fruit (John 15:1–7). And so the issue of whether a person did believe and receive God’s gift in a true way is one of whether the believing is genuine. And if it is, it shows its actual essence making a godly impression on the life. It is grace’s triumph in both aspects. And throughout the Revelation, fidelity in living for God is a reflection of integrity in having a connection with Him (2:24; 3:4; 12:11; 14:4–5, 12; 15:2).

Reward as a recompense to God’s servants has been frequent in the Old Testament (Ps. 62:12; Prov. 24:12; Isa. 40:10), in Jesus’ teaching (Matt. 5:12; 10:42), and in Paul (1 Cor. 3:8; Eph. 6:8). In one sense, reward can be general and rich to all the saved, in aspects all true believers share in as common blessings given to those present in the New Jerusalem (Rev. 21:3–5; 22:1–5). At the same time, reward in a more specific, individualized sense differs in degree for each believer according to how God equitably appraises his or her life and works. This appears to be what Jesus relates (Matt. 25:21, 23; Luke 19:17, 19) and Paul reflects (1 Cor. 3:8, 12–15; 2 Cor. 5:10). The principle could fit reward to the redeemed both in the thousand-year era, and also through eternity. Presence there and various privileges in the New Jerusalem are sure to all the saved through grace (the general sense of reward), and preeminence in the measure and role within reward (the specific, distinctive sense of reward) is also according to how grace has worked in the believers.

Christ in Revelation 22 says not only that He will come and reward, but that He has the eternal right to display authority as in recompensing. This is because He is the three things He relates in verse 13. For example, first, He is “the beginning” (arche). This means that He is, as in the same word in 3:14, “the original cause of creation.” As in John 1:1 He was with God and was God, and later there in verse 3 “all things came into being by Him. . . .” (cf. Rev. 4:11; 14:7). Paul agrees in Col. 1:16–17 that “by Him all things were created . . . all things have been created by Him and for Him. And He is before all things, and in Him all things hold together.”

The second description Christ claims in Revelation 22:13 is that He is “the beginning and the end.” He means, again, that He is prior to all creation, the cause of it, and also the final One who will deal with creation. Another way to say this is that He is “the first and the last.”

So, as Christ continues to speak in Revelation 22:14, He can pronounce “Blessed” those cleansed by His blood, and grant all of these access to the tree of life and into the eternal city. By contrast, He has authority to say that all of the unsaved are “outside,” excluded, separated to a different destiny. That is not close by, right outside the city as if lurking so near. Rather, they are as in 20:15 and 21:8, shut out, in another place entirely, “the lake of fire.” Descriptions of the unsaved in 22:15 are in many cases the same as in 21:8.

His purpose in the book (16a). Jesus, still speaking, says that He has sent His angel to testify these things for those of the churches. These churches, of course, were mentioned in Chapters 1–3. “These things” in all probability refer to the words of the entire book as in 22:6, 10, 18–19, which are relevant to church people and others who hear the message. Again, to show His right to have their serious response, as in His three descriptions of verse 13, Christ emphasizes two further things about who He is.

His pictures of His identity (16b). He relates Himself in two ways, one to the past, and one to the future.

(1) The past. His “I am” claims Himself to be “the root and the offspring of David. . . .” In this He is, for one thing, the “root” that extends in relation to David, of His family tree, and also the “offspring,” the one generated in his human stock in David’s lineage. He is the royal one God had promised in David’s dynasty to sit on his throne (2 Sam. 7:12–16). The New Testament gospels had shown that Jesus was of David’s lineage (Matt. 1:1; Luke 3:31), and Luke had cited Peter as claiming Him to be the one with throne rights to sit in authority on the throne of David (Acts 2:29–30).

(2) The future. Jesus’ picture of His coming is “the bright morning star.” The analogy behind this is the star that shines in the sky as the harbinger of the dawn and the day’s light. Peter similarly spoke of Christ in His coming as the “daystar” (2 Pet. 1:19), and Jesus had promised “the morning star” to each person who overcomes in Revelation 2:28, probably a reference to future glory that saints will share with Him (Col. 3:4; 1 Thess. 2:12). Now He speaks three times of His coming in Revelation 22 (7, 12, 20a), and the brightness is an apt portrayal of the glory in which He will come. Such splendor attending His coming is frequent in the New Testament as in Matthew 16:27 and 24:30 and 2 Thessalonians 1:9.

The future glory that this picture convey makes the longing in prayer for this to be fulfilled highly relevant.

The prayer to Him (17). One of the most ardent themes in prayer is the cry beseeching Christ to “Come.” Christ, with the Father, hears prayer which He taught is to be presented “in My name” (John 14:14; 16:23). Here He speaks of the Holy Spirit and the bride pouring forth this appeal. “Say” is in the present tense, expressing the ongoing asking that entreats Christ to appear in the earthly scene. “Bride” is a corporate and beautiful analogy to picture genuine believers. These long for Christ to be present bodily, and the appeal of their hearts and lips also is for Him to “Come.”

This is the only verse in the Bible that spells out any specific content that the Spirit directly expresses in prayer. In Romans 8:26–27 He intercedes in prayer for believers, but no clue narrows matters to an express request, although His help in prayers occurs in all the innumerable and varied cases.

The Spirit’s fervent yearning for Christ to come is quite natural. Jesus and the Father sent Him to teach all truth and He glorifies Christ (John 14:15–17; 16:13–14). So He passionately desires the coming which will display Christ’s glory in an unprecedented magnitude. Besides, all things that Christ says and which He will do are vital to the Spirit, who urges those of the churches to “hear” in all seven letters of Revelation 2–3. He wants Christ to come and give both reward to believers that those letters promised, and judgment to the unrepentant that they emphasize. He also is aroused in the prayer “Come” because Christ in His coming to reign will enjoy His bride (cf. 19:6–7). And the Spirit’s prayer is avid because He wants the saved who “rest” in their afterlife, in an intermediate state (14:13), to be brought on into their greatest fulfillment.

“Come” is also vital for those described in the analogy of the bride. They are enthused to look on their Savior and Lord, whom they will forever behold (22:4; cf. 1 John 3:2). Their prayer inspiration also is to see Him vindicate His honor and that of His people before the unsaved, as the prayer of souls under the altar yearned (6:10). He will judge even the unsaved dead (11:18). In His righteous reign, God will give His disciples’ prayer its fruition, “May Your kingdom come, Your will be done in earth as it is in heaven” (Matt. 6:10). After Christ comes, He will give to each a reward in equitable aptness that suits each case, that of 22:12. This blessing He will make good to all of those who have been true to Him in the churches (Chaps. 2–3), and in 11:18 to all His prophets and saints. These come from whatever the era in which they lived. The people of God long for their God to dwell among them (21:3), to know the blessing of His making all things new (21:5), to live in freedom from all that was spiritually unclean (21:27), to receive new bodies (Phil. 3:21), to be like Christ in the final fullness (1 John 3:2), to serve God in all-out, unhampered completeness, and to thrill in how His unprecedented illumination satisfies Him and them (Rev. 22:3, 5).

Actually, the Spirit prays on His own part, as here, and also in a close coordination with the prayers of believers, totally true to plead according to God’s will (Rom. 8:26–27).

John makes a distinction between the Spirit and the bride (believers as a whole) entreating Christ to “Come,” and also refers to any individual saint praying in his or her own life for this. He does this by his imperative for each person, “Let the one who hears say ‘Come.’ “ The passion can become a heart-cry for every individual who does truly “hear” as in 1:3, and as the Spirit exhorts every one of the genuine mingled in each of the seven distinct churches to do (2:7, etc.). The principle of praying for the Lord to “Come” is of the same essence for all the saved, in group longing or in each person’s spiritual heartbeat, whatever their church or group that is validly devoted to Christ.

Two illustrations of such a prayer occur in the New Testament. One is by Paul, “Maranatha,” meaning “Our Lord, come” (1 Cor. 16:22), as believers even in observing the Lord’s Supper proclaim Christ’s death “until He comes” (11:26). The other is John’s own personal outburst three verses later (Rev. 22:20). For then the best things that the saints yearn for in holiness will have their finest realization. “Amen. Come, Lord Jesus.”

Still in verse 17, what Christ says of praying for His coming leads naturally to a plea.

The plea He issues. To “come” has two distinct but related senses in verse 17. As the Spirit and God’s people implore Christ to “Come,” what this prayer longs for is still open to others who do not yet have a desire to have it happen. The Lord in coming will also finalize the destiny of the unsaved. For them, the greatest issue now, which first must be settled, is not for Christ to come but for them to come to Christ! So much hangs on this. And so, Christ whose first coming was to seek and to save the lost (Luke 19:10) now issues His plea for the lost to be sure that they prepare for His future coming. To do this, two things are crucial.

(1) Their qualification. Each who will respond in the right way must be “thirsty” and “willing.” No works to merit this have any part, because Christ’s work on the cross to gain their redemption is the only work God will accept (cf. Rev. 5:9–10; Rom. 5:12ff.).

The word for “thirsty” is a form of the same term for the one who thirsts for Christ’s “water of life” in 21:6. Isaiah long ago had said that a person who is spiritually athirst could come to God’s waters and find satisfaction “without money and without price” (55:1). Jesus who is speaking in Revelation 22:17 had Himself likened coming to Him for salvation to coming to a well of water that gushes up in relation to eternal life, that is, the life is plenteous or full (John 4:14). And He had said that whoever would come to Him would never hunger or thirst (6:35), and urged any person who had a spiritual thirst to “come to Me and drink” (7:37). The issue is pinpointed, then. Is a person thirsty? It is not, does the individual have promising works, high social status, noble connections, relation in the right family, wealth, or any other qualification based on human assets (cf. Phil. 3:4–8; Titus 3:5, 7).

The second qualification Christ mentions is that a person “wishes” or “wills.” Of course, John himself had captured Jesus’ clarification that having a relationship with God is not of human will of its own accord (John 1:13), but in a person in whom God works to “draw” him (6:44, 65). The privilege is by God’s gracious, inclining help (Eph. 2:8–9). The idea is to have the desire, the inclination to come to Christ, and not go on rejecting Him. And, of course, God gives both the prompt and the power to come (John 6:44, 65; Acts 11:18).

Not only the qualification but an appropriation appears in Jesus’ final invitation in God’s written Word.

(2) The appropriation. A person who hears the invitation needs to “come” and “take.” It is by a definite move. It is as deliberate as Christ’s act of coming some day, a coming that is so much a focus in this context. And the appropriation is as express as other examples the book gives of taking—as when Christ “took” the book out of the hand of the Father (5:7), and the rider in a seal judgment had God’s allowance to “take” peace from earth (6:4), and an angel “took” a censer and threw judgment on earth (8:5). The word in these examples is lambano, meaning “to receive” as it is used for receiving Christ in John 1:12.

Of course, this right kind of appropriation must center in receiving not just any religious benefit, but “the water of life” that is Christ’s offer. As it is defined in its passages above, it relates not to having one’s own set of religious notions about a “God,” but receiving Christ as Scripture explains Him. The “water” of eternal life is, as the verse shows here, “without cost.” It is not cheap, but a very rich gift of God that is absolutely free for those who never at any time or way deserve it.

Prayer as Christ recognizes it in Revelation 22:17, and the plea from His heart leads right on to a peril as He finishes His words of verses 12–19.

The peril to avoid (18–19). Quite a difference occurs in the right attitude to Christ’s message in verse 17 (receiving it) and the perilous treatment of it in these verses (rejecting). Jesus solemnly bears witness to everyone who hears the words of the prophecy of this book, the entire book as in verses 7, 8, 10. His words now are just as weighty as those of His offer just given, but very ominous. If anyone adds to the book’s words, God will add to this person the plagues the book mentions. This can be true in the tribulation period, or for those who misuse the book and die before that specific time, and go into the ultimate judgment. The discussion of the trumpet and bowl judgments has already noted that God’s wrath extends even to casting men into the eternal “lake of fire.” On the other hand, should any person “take away” from the book’s words, God will take away his potential part from the two privileges summarized in verse 14, now repeated. They involve access to the tree of life (2:17; 22:2), and passport to the city of blessing in 21:1–22:5. Already in 21:8, John mentions people who will not be in the city, but in the other destiny, the “lake of fire” (as 2:11; 20:12–15). And in 22:15 those who are not God’s own are excluded from the blessed estate.

To “add” could not mean to enlarge on the words in an accurate teaching explanation that rightly honors what is said and enlightens people about their truth. God has privileged His leaders in His will to make His message clear (cf. Neh. 8:8; Eph. 4:11f.). The idea, rather, is to add teachings of human imposition which are of men’s own origination, and introducing teachings that actually are against God’s true message (cf. 2 Pet. 1:21). To “take away” is to press for discarding details of the book through unbelief, and in a rejecting spirit that in reality believes one’s own spin on things and opposes in a harmful way what God’s message is clear enough about.

John here has given Jesus’ words contrasting coming to receive Him, and working to counter Him by rejecting.

After this come the closing details.

The Words of Jesus and John (20–21)

Here are the last promise of the Bible, and the last prayers.

The last promise (20a). A switch occurs in the one speaking, from Jesus in verses 12–19 to John himself introducing, then quoting the final words in the books of New Testament Scripture from Jesus. John says that Jesus is the one who testifies to these things, not only the immediate ones in verses 12–19 but in the book, “the revelation which Jesus Christ gives” (1:1). Jesus says for the third time since 22:6, “I am coming quickly.”

The coming quickly is not immediately in John’s historical day. It is apparently a quick coming of Christ once the end-time details in the book begin to occur, as in Revelation 6–19. His coming in clouds in 1:7 will then happen in a short time, as compared with earth’s long history, after He starts releasing these particular phases in judgment. He will come after the book’s characters, other than John, fulfill their roles within the same brief time, a few years, before He asserts His kingly reign.

Those who differ about the time of the church’s rapture branch off into various views on when this event occurs and how this drama and Christ’s coming at the Second Advent relate. In any case, Christ’s coming and working of steps to consummate God’s plan has high relevance to every true believer’s heart-cry.

The last prayers. John responds to this final reminder of Christ’s coming in two emphases. The first is his own petition for the coming to occur; the second his intercession for grace to help believers during the time when they still await this.

(1) A petition. The promise prompts John’s “Amen” that voices an ardent cheer in agreement, an explosion of aspiration. What the word was seen to mean in regard to the same coming can help again here.

He follows up on the theme of Christ’s appearing with his prayer that asks, “Come, Lord Jesus.” He uses the human name, Jesus. It had remained since the angel of the Lord directed Joseph to assign the name to the virgin Mary’s son (Matt. 1:20–21). The significance was that the Greek name means “deliverer” or “Savior” as the Old Testament Hebrew name Joshua did. And, he explained, this son would later save His people from their sins. Jesus has just used the name in reference to Himself in Revelation 22:16.

Before the name Jesus occurs in John’s petition, he says “Lord,” as it has often appeared in the book in praise to the “Lord God Almighty.” He is Lord in the sense of His rights to dominion. He will reign as “lord” having victory and dominion in battle over all lords and showing that He is king over all the nations’ kings (17:14).

(2) An intercession. Quite smoothly, John moves into another aspect of prayer, interceding for believers. His utterance is a wish prayer of the kind that often appears at the beginning and end of New Testament letters. As is frequent in these, a verb must be supplied, for this intercessor requests that the grace of this same coming Lord Jesus “may be” with those in need. He was praying for this near the outset of his writing as well (1:4).

The book shows that this Lord is aptly linked with grace, unmerited favor. It was by His blood that the redeemed were loosed from their sins (1:5), and washed to be righteous before God (7:14; 22:14). He will show grace in giving aspects of reward, a note on which all seven letters to the churches end. His grace is evident close by in His invitation to receive the “water of [eternal] life” without cost (22:17), and in having believers’ names in His “book of life” (21:27).

In this final prayer, John reasonably means grace as God’s favor to meet whatever need a hearer has when the true message comes to him. As in Chapters 2–3, some people mingled among those of the churches need grace to repent and be genuinely saved (2:24; 3:1–3 in contrast to 3:4, etc.). In 16:15, a peril to a hearer who is not really saved is that the returning Christ could find him utterly destitute. This would be true if he has not rightly prepared to meet the Savior. For the truly saved, grace in strength that God gives for spiritual sufficiency (cf. 2 Cor. 3:5; 12:9) is a need, just as it was in Chapters 2–3, to be authentically and alertly faithful to Christ. The Lord’s toning, tempering, and transforming is imperative to enable hearers to be overcomers true to Him in the struggles those chapters reflect.

Grace by Christ’s strengthening is just as pertinent to become believers and face the difficulties during the future tribulation onslaught. Those not receptive to God’s help, most of the earth’s inhabitants, will show allegiance to sinful things, and turn away from Him.

John’s intercession calls this the grace of “the Lord Jesus,” that which He supplies. He Himself lived on the earth “full of grace and truth” (John 1:14), and Paul is impressed by His grace as one who was rich but became poor (2 Cor. 8:9). This was so that people might through His poverty and His humiliation become rich by the salvation with its spiritual life that He provided. The writer to the Hebrews prays that God will equip believers “in every good thing to do His will, working in us that which is pleasing in His sight. . . .” And this, he says, is “through [means of] Jesus Christ . . .” (13:20).

The intercession asks at the end of Revelation 22 that this grace be “with all,” the reading having the strongest evidence among several wordings (cf. R. Thomas, Revelation 8–22, p. 523). For these, God’s answer could be in meeting the various needs of believers above.

Prayer ending the book compares in an interesting way with the book’s first verse. The initial words there refer to the revelation that Christ gives (His Word in this book), and here the prayer is for this same Lord’s resource to assist people to honor that revelation. A fitting comparison also can be made between this prayer and the first verse in the New Testament. There the genealogy of Jesus in His humanity is the focus, and this last prayer seeks the grace that this same one, the Lord Jesus of the New Testament, is able to furnish.

Principles from the Bible’s last three prayer verses are meaningful. First, the Spirit’s only words of prayer that occur in Scripture in prayer are on a vital theme that we, too, can have. It can often be on our lips. Second, when an individual believer fails at times to have this cry, “Come,” other believers can still be uttering it. Third, if in our lifetime we hope for that which we do not yet see fulfilled, Christ’s appearing, we still can wait for Him patiently (cf. Rom. 8:25). He will come!

Fourth, grace that our Lord gives is in principle for all who may hear His Word. We should not give up praying for grace to touch any person, saved or unsaved, while the Lord still gives time (cf. 2 Pet. 3:9).

Topical Index on Prayer

Guide to the Index

This list is offered to help users locate content in the Bible’s passages that this index references. The entries, while not exhaustive lists, point to a high representative selection of main locations in the study that deal with a given topic. The user may turn in the normal order of Bible books from Genesis to Revelation, and in each book consecutively, chapter by chapter, to the very passage. He will find that prayer reference centered with a title below it, also centered.

Another feature of the index, at times, is in listing even some prayer references in Psalms that the exposition does not specifically discuss. For out of 150 psalms, this study chooses 21 as broadly representative, and the expositions of these passages incorporate some other Psalms verses that are pertinent to each treatment. At the end of the Psalms a section lists key verses on a number of chief spiritual life themes.

To aid the reader, additionally, the index sometimes lists a concept in different places under various words that refer to the same thing. This cross-referencing hopefully will aid a user to locate comments on a topic one way or another.

Abba. Father: Mark 14:36; Rom. 8:15; Gal. 4:6

Abiding related to prayer: John 15:7, 16

Access to God in prayer: Rom. 5:1; Eph. 2:18; 3:12

Addressee[s] in prayer:

God the Father: 1 Kgs. 18:30–39; Neh. 9:4; Matt. 6:9; Luke 6:12; 11:2; Acts 12:5; Son often speaks to the Father, as Matt. 27:46; Mark 15:34; Luke 23:34, 46; John 11:41–42; John 17; Heb. 10:5–9

God the Son: John 14:14 (some mss.); Acts 9:4–5; 22:8, 10, 19–20; 26:15 (Saul); Acts 9:13–14, cf. 17 (Ananias); 7:59–60 (Stephen); Rev. 5:9–14; 15:3–4; 22:20; Father also speaks to Son: Ps. 2:7–9; 110:1–4, Mark 1:11; Luke 3:22; Heb. 1:5, 8–13

Self falsely: Luke 18:11

Idols: 1 Kgs. 18:21–29; Jer. 2:27

Other men falsely: Matt. 6:5

Advice spoken to Jesus: John 7:3–4, 20

Advantage of unsaved: Ps. 73:2–14

Advantage of saved: Ps. 23 (all); 73:1, 17–28; Matt. 7:7–11; Luke 11:2–13; John 15:7, 16

Advocacy by Jesus Christ: 1 John 2:1–2 (cf. Christ’s Intercession)

Affirmations in prayer of who God is: Father (Matt. 6:9); God of my salvation (Ps. 51:14); horn of my salvation (18:2); my fortress (18:2; 91:2); my God (51:4); my king (84:3); my rock (18:2); my refuge (91:2); my shepherd (23:1, cf. 4–5); my strength (18:1; cf. 73:26), etc.

Afterlife prayer:

Intermediate state: Rev. 6:9–11

Eternal: Rev. 7:12; 15:2–4; 22:4–5 (praise/thanks; affirmation)

Alertness (cf. watchfulness): Matt. 26:41; Mark 14:38; Eph. 6:18; Col. 4:2; 1 Pet. 5:7–8

All-night prayer: 1 Sam. 15:11, Samuel; Luke 6:12, Jesus Christ

Altar of Incense: Ex. 30:1–10; sweet spices for incense, 30:34–38; cf. Incense

Altars for prayer: Gen. 12:7–8; 13:4, 18; 22:8–9; 26:25; 33:7; 35:7; Ex.20:25; Josh. 8:30–31; 1 Sam. 14:35.

Anathema in prayer: 1 Cor. 16:22; Gal. 1:6–7; Rev. 22:20; cf. delivering to Satan, 1 Cor. 5:3–5; 1 Tim. 1:20

Amen in prayer: 1 Cor. 14:16; 16:24; Rev. 5:14; 7:12; cf. Length of Prayer

Angels in prayer

Angel of Jehovah related to prayer: Gen. 16:7–16; 18:1, 18, 22ff.; Judg. 13:3ff.; Zech. 3:1, 2, 5, 10; cf. Captain of Lord’s host, Josh. 5:14–6:4.

Asking God a question: Zech. 1:12

Counseling: Daniel 9:20–23; Hagar: Gen. 16; Samson’s parents, Judg. 13; Zacharias’s prayer, Luke 1:8–20

Heavenly celebration that Christ will reign, Rev. 11:15–18

Ministering to believers in all things, Heb. 1:14

Ministering incense in human prayers: Ps. 5:8; 8:3–5

Praising God for holiness, isa. 6:3–4

Praising God: for glory, Ezek. 3:12–13; Rev. 4:8; 5:9–12, 14; 7:11–12; 19:4

Praising God for judgment, Rev. 16:4–7

Praising God for sending the Savior, Luke 2:13–14

Anger in prayer: Jon. 4

Anna’s praying: Luke 2:36–38

Answers to prayer sufficient: Job 5:8–9, their greatness; Jer. 33:3, things beyond human understanding; Eph. 3:20, beyond all men ask or think; Phil. 4:7, resulting in peace; 4:19, able to meet all the saints’ needs

Anxiety: Luke 17:20–18:8 (cf. especially 18:1); Phil. 4:6; 1 Pet. 5:7

Appropriateness of thanks: Eph. 5:3–4; Col. 3:15–17

Armies routed by prayer: Judg. 6:15–25; 1 Sam. 7:8–13; 12:10–11; 2 Kgs. 6:19–23 (cf. prayer in vv. 17–18; 1 Chr. 5:18–22; Chr. 20; Isa. 37:36–38 (cf. prayer in vv. 1–4, 14–21

Ascension, prayer after it: Luke 24:52–53; Acts 1:15ff.

Asking in faith: 2 Chr. 20:20; Matt. 21:22; Heb. 11:1, 6; James 1:5–7; 5:14; cf. failing to ask in faith, James 4:2, cf. Rom. 14: 23

Asking amiss: James 4:3 (cf. insincere prayer; also “no” answers”)

Asking aright: Matt. 7:7–11; 21:22; Luke 11:8–13; John 15:7, 16; 1 John 3:22; 5:14–15

Asking for great things: cf. Miracles; Job 5:8–9; Jer. 32:17, 17; 33:3; John 14:12–14; Acts 4:30; Eph. 3:20

Aspects of prayer: cf. First Aspect

Praise/thanks (selected examples):

All things: Eph. 5:20, for all; 1 Thess. 5:18, in all; cf. Phil. 4:6; Col. 4:2; cf. Concerns in Prayer

Food: Acts 27:33–36

Guidance: Gen. 24:27

God’s person, glory: general, 1 Chr. 16:25; Ps. 48:1; 145; 147:5a; Matt. 6:9; strength, Ps. 21:13; 31:4; 43:2; 46:1; 59:16–17; 65:6–13. 74:12–17; 145:11–12; keeping truth,

God as Creator: 1 Chr. 16:25–26 (part of 7–36, steeped in praise); Neh. 9:6; Ps. 100:3; 146:6; Ps. 148–149; Jer. 32:17; Rev. 4:8–11

God as Judge: Ps. 75:6–7

God as King: Ps. 5:2; 10:16; 24:7–10 (each v. calls Him “King of Glory”); 29:10; 74:12; 145:11, 13; 149:2

God’s building up Jerusalem: Ps. 48:8, He will establish the city forever; 147:2; Daniel prays for the city’s future restoration, Dan. 9:16, 19

God’s deliverance

God’s loving-kindness: Neh. 9:17, 19, 27, 31, 35; Ps. 74:13–17, copious assets 107:1, 4; 108:4; power, Ps. 112 (many benefits); 118:1–4, 17–18; 29; 145:8–9

God’s giving His Word to Israel: Deut. 4:7; Ps. 147:19; cf. Amos 3:2; Rom. 3:2; 9:4

God’s power: Ps. 21:13; 31:4; 43:2; 46:1; 59:16–17; 65:5–13; 74:13–17; 145:4–6, 11–12; 147:2; 150:2; Jer. 32:17, 27

God’s righteousness: Ps. 5; 23:3; 145:17; 146:7; 1 John 1:9

God’s raising up Israel as His covenant people: Ps. 118:14 (cf. Gen. 12:1–3, 7; 32:9–12; Ex. 32:11–13; 2 Chr. 20:7–8

God’s salvation: Ps. 149:4

God’s taking pleasure in His people: Ps. 149:4

Confession of sin: 1 Sam. 7:6; 2 Sam. 12; 24:10, 17; Ps. 32:5; 38:18; 51:1–17; Prov. 28:13; 1 John 1:9; cf. individual confession for others, Dan. 9:4–19; corporate confession, Neh. 9:16, 26–38

Confession acclaiming God: 1 Kgs. 8:33, 35 (cf. vv. 23, 27, 60); 2 Chr. 6:26; Prov. 3:5–6; Matt. 20:32, 33; Luke 12:8; John 1:20

Petition: cf. Concerns in Prayer

Intercession: Gen. 18:22–33; 20:7, 17; 25:21; Job 42:8–9; Ex. 15:25; 17:4, 8-13: 32:11–12; Num. 12:13; 1 Sam. 7:8–9; 12:17–19, 23; 15:11; 1 Kgs. 17:17–24; 2 Kgs. 4: 18–37; 6:17; 2 Chr. 20:1–13; Isa. 37:14–20; Dan. 2:17–23; 9:4–19; Hab. 1:2–4, 12–17; Luke 6:28; 22:31–32; 23:34; John 17; Acts 6:4; 12:5, 17; Rom. 10:1; 15:30–33; Eph. 1:15–23; 3:14–21; Phil. 1:9–11, 19; Col. 1:9–14; 4:2–3; 12–13; 1 Thess. 3:12–13; 5:25; 2 Thess. 1:11–12; 2:16–17; 3:1–2, 16, 18; 1 Tim. 2:1–2; 2 Tim. 1:3, 16, 18; Phile. 22; Heb. 13:20–21; James 5:13– 16; 1 John 5:16–17

cf. also intercession in the Ps.: 5:9–11; 9:19–20; 20:1–5; 25:22; 28:4–5; 28:9; 44:4; 51:18; 58:6–8; 59:5; 67:1–7; 69:34; 70:4; 71:13; 72:4, 7–11, 19; 74:18; 79:6; 80:14–15; 83:9–18; 85:4; 104:35; 106:47; 108:12; 109:6–20, 28–29; 123:3; 125:4; 128:5–6; 132:9; 137:7; 140:9–11; 141:10; 143:12. 149:9

Affirmation (recital of any matter)

Ps. 2:1: those who trouble me are multiplied

1 Ps. 3:2: Lord is a shield to me

2 Ps. 3:8: Deliverance is of the Lord

3 Ps. 4:1: You enlarged me when I was in distress

4 Ps. 4:7: You put gladness in my heart

5 Ps. 4:8: You, Lord, make me dwell in safety

6 Ps. 5:2: To You I will pray

7 Ps. 5:3: My voice You will hear in the morning

8 Ps. 5:4: You are not a God who has pleasure in wickedness

9 Ps. 5:4: The foolish will not stand in Your sight

Ps. 5:7: I will come into Your house in ... Your mercy

Ps. 5:12: You, Lord, will bless the righteous

Ps 6:2: Have mercy on me [petition), for I am weak ... my bones are vexed

Ps. 6:6–7: I am weary with my groaning

Ps. 7:1: In You I put my trust

Ps. 9:1: I will praise You

Ps. 10:16: The Lord is King forever and ever

Ps. 12:1: Help, Lord [petition], for the godly person ceases [affirmation]

Ps. 12:7: You will keep them [the godly]

Ps. 18:1: I will You, O Lord, my strength

Ps. 18:28: For You will light my candle

Question: cf. Questions:

Gen. 4:7: Am I my brother’s keeper?

Gen. 25:22: Why am I this way [turbulence within, in pregnancy]?

Job 7:17–21: Sufferer asks: What is man that You are concerned about him?

Job 10:3: Job puzzles: Is it right for You to reject the work of Your hands?

Job 10:9: Would You turn me to dust again?

Job 14:14: If a man dies, will he live again?

Job 40:4: What can I reply to You?

Job 42:3: [self-indictment]: Who is this who hides counsel without knowledge? [cf. repentance, 1–6]

Ex. 3:11: Who am I that I should go to Pharaoh...?

Josh. 7:7: O Lord, why did You bring this people over the Jordan...?”

Judg. 6:13, 15:... if the Lord is with us, why has this happened to us?. . . how shall I deliver Israel?

Ps. 10:1: Why do You stand far off, O Lord? cf. 13:1

Ps. 22:1: My God, my God, why have You forsaken me?

Ps. 43:2: Why do You cast me off? cf. 74:1

Ps. 73:25: Whom do I have in heaven but You?

Ps. 74:13: Who is so great a God as our God?

Ps. 79:15: How long, Lord?

Ps. 116:12: What shall I render to the Lord for all His benefits...?

Matt. 8:21: Lord, how often shall my brother sin against me and I forgive him?

Matt. 19:16:... what good thing... that I may obtain eternal life?

John 6:68: Lord, to whom shall we go?

Acts 22:10: What shall I do, Lord?

Blessing: cf. Wish Prayer

May the Lord grant: Ruth 1:9

[May] he... be blessed: Ruth 2:19, 20

May you be blessed of the Lord: Ruth 3:10

May the Lord be with you: Ruth 2:4

May the Lord bless you: Ruth 2:4

May the Lord reward your work...: Ruth 2:12

May your house be... : Ruth 4:12

May he also be to you... : Ruth 4:15

May the Lord make... : Ruth 4:11

[May] grace be to you; cf. beginnings and endings of several NT epistles and Revelation:

Availability: Gen. 22:1; 31:11; 46:2; Ex. 3:4; 1 Sam. 3:10; Acts 9:10

Oath: 1 Sam. 14:24, rash kind; 2 Chr. 15:14–15; Rev. 10:6, good; cf. special notes after Gen. 28:11ff.

Vow: Gen. 28:20–22; rash kind, Jeph 11:30–31; 1 Sam. 20:2–42 (cf. it is good, vv. 12, 16, 18, 42); Nazirite vow, Num. 6:1–27; Judg. 13:2–24; 1 Sam. 1:9–18, 22, 24–28; cf. special notes after Gen. 28:11ff.

Assurance of an answer: 2 Chr. 20:20; Prov. 10:14; Jer. 33:3; Matt. 7:7–11; 21:22; Luke 11:5–13

Attempting great things (not exhaustive)

Offer a son to God: Gen. 22

Expect a sea to part: Ex. 14

Call on sun to stand still: Josh. 10

Raise the dead: 1 Kgs. 17; 2 Kgs. 4; Acts 9

Call down fire on a sacrifice, then rain: 1 Kgs. 18

Ask for rescue from a great army: Isa. 37

Believe land will be returned after conquest: Jer. 32

Request water in a dry land: Ex. 17; 2 Kgs. 3

Request emission from sea monster: Jon. 2

Bear the Christ child: Luke 1 (Mary)

Feed five thousand and four thousand: Matt. 14, 15

Submit to the cross: Matt. 26

Trust despite great opposition: Acts 4:29–31

Trust for rescue from storm: Acts 27

Attitudes infused in prayer:

Concern for preacher: Rom. 15:30–33; Eph. 6:19–20; Col. 4:2–4; 2 Thess. 3:1–2

Faith: Gen. 15:2–6; 2 Chr. 20:20 [faith even with distress, 9]; Matt. 21:22; Mark 9:23–24; James 1:5–7; 5:13–18

Grief: 1 Sam. 15:11; Ezra 10:1; Esth. 4:3 (maybe); Isa. 38:2, 5; Jer. 9:1; 14:17; Zech. 6:4; Heb. 5:7

Humility: 2 Sam. 7:11–12; 1 Kgs. 3:4–14; 2 Chr. 7:14; Matt. 6:5–15, cf. 1–4, 16–18; Heb. 10:5–9

Joy: Ps. 119:14, 111, 162; Jer. 15:16; Col. 1:9–14; 3:16

Listening (hearing): Num. 7:89

Love: Ps. 18:1; Rom. 10:1; Eph. 6:19–20; prayer for others to have love, Eph. 3:14–21; 6:23; Phil. 1:9; 1 Thess. 3:12

Peace: Ps. 119:165; Phil. 4:6–7; cf. Isa. 26:3

Purity: Ps. 34:14; 84:9–11; 2 Tim. 2:22

Perplexity over illness when godly: Job 9:1–35

Perplexity in comparing personal hardship with ease of unsaved: Ps. 73

Repentance: 1 Kgs. 21:27; 2 Chr. 7:14; 33:12–19; Job 42:6; Hos. 3:5; 14:1–3; Joel 2:15–17; cf. Ps. 51

Scripture meditation: Ps. 104:34; 119:15, 23, 27, 48, 78, 97; Jer. 15:16

Scripture saturation: Ps. 119 overall

Seeking God Himself: sincerely, Ps. 27:8; 105:4; Isa. 55:6–11; 58:6–14; Hos. 3:5; Amos 6:4, 6, 14; Matt. 7:7–11; Luke 11:8–13; insincerely, 1 Kgs. 22 and 2 Chr. 18; Isa. 1:10–15; 58:2–5; Zech. 7:1–7

Sincerity: cf. Seeking immediately above; Hag. 1:3–11; Zech. 7:1–7; Matt. 6:1–8

Tenacity despite grief: 1 Sam. 30:6; cf. Ps. 138:3

Treasuring God’s Word: Job 28:1–28; Ps. 19:10; 119:72, 97, 127; Prov. 2:1–22; Col. 1:9–14

Waiting (trusting patiently): Ps. 27:14 with vv. 1–13; 40:1; cf. Isa. 40:31

Watching: Neh. 4:17–23 (cf. 9, 16–18, 21–22); Matt. 26:41; Mark 14:38; Eph. 6:18; Col. 4:2

Whole-heartedness: 2 Chr. 16:9; Ps. 84:9–11; 119:58; 145; Jer. 29:12–14; Joel 2:12; Matt. 6:19–24 with alms, prayer, fasting, 1–18

Atonement, Day of: Lev. 16, afflicting souls

Avoiding a fool’s actions: 2 Sam. 15:31

Awareness of God to answer: 1 Sam. 2:3; 1 Chr. 4:9–10; 2 Chr. 16:9; Ps. 139:1–4; Jer. 15:1; 20:12; Dan. 2:23; 9:20–23; Luke 1:13; John 21:15–17; Acts 1:24

Other examples: Abraham, Gen. 20:7, 17–18; Moses, Ex. 5–14; 32:11–14; Joshua, 10:12–14; Hannah, 1 Sam. 1–2; Samuel, 1 Sam. 7, 12; cf. Ps. 99:6; Jer. 15:1

Promises of God: 2 Chr. 7:14; Jer. 33:3; Matt. 7:7–11; Luke 11:8–13

Seeing prayer as sweet: Ps. 141:2; Rev. 5:8; 8:3–5

Seeing godliness with favor (cf. keys to prayer)

Baptism of Jesus: Luke 3:21–22

Bases motivating prayer:

Revelation by God’s Word: 1 Chr. 17:25

Beautification in prayer; Ex. 34:29; Ps. 34:5; cf. Luke 9:26–29; 212 Cor. 4:16f. (cf. 18)

Before raising Lazarus: John 11:41–42

Beginning aspect in prayer: cf. First Aspects

Bible books with no prayer: Esther, Obadiah, Haggai, 2 John; cf. Nahum, one reference

Bitter waters sweetened: Ex. 15: 22–27 (cf. v. 25)

Blessedness of the Future Kingdom: Luke 14:15

Blessing the Blessor: 2 Cor. 1:3; Eph. 1:3–14; 1 Pet. 1:3–5

Blessing others in prayer; Ruth 2:4. 12, 20; 3:10; 4:11–12; 15; 1 Chr. 16:2; cf. Aspects, i.e., Blessing; also Wish Prayer

Blessing pagans via prayer; Gen. 20:7, 17; 47:7; Ezra 6:10; Jer. 29:7; Jon. 1; 3:8–9; Acts 28:7–9

Blessing of disciples before Jesus’ ascension: Luke 24:50–51

Blessing on food; 1 Sam. 9:13; 1 Kgs. 17:8–16; 2 Kgs. 4:1–7; Matt. 7:7–11; 14:13–21; 15:36; 26:26; Mark 6:41; 8:7; 14:22; Luke 22:19; 24:30; Phil. 4:6 (in everything); 1 Cor. 11:24; 1 Tim. 4:3–5

Bodily actions when praying

Dust on the head: Josh. 7:6

Eyes looking up: Ps. 123:1; Matt. 14:19; John 11:41; 17:1

Heart lifted up: Ps. 121:1; Lam. 3:41

Voices lifted up: Acts 4:24

Hands lifted up: Ex. 17:8–13; 1 Kgs. 8:22; 2 Chr. 8:13; Ps. 28:2; 63:4; 134:2; Ezra 9:5–15; 1 Tim. 2:8

Laying on of hands: Ex. 29:10; 15, 19; Acts 8:14–17; 13:3

Sackcloth and ashes: Gen. 37:24; Josh. 1:13; 1 Kgs. 21:27; Ps. 35:13; Isa. 37:1; Dan. 9:3; Jon. 3:5–6

Shaving the head: Job 1:20

Tearing one’s garments: Gen. 37:29, 34; 44:13; Job 1:20; Josh. 7:6; Judg. 11:35; 1 Sam. 15:27; 2 Sam. 3:31; 13:31; 1 Kgs. 21:27; Isa. 37:1

Casting lots: Prov. 16:33; Acts 15:26, etc.

Lifting up a rod (staff): Ex. 7–12; 17:8–13

Putting down a fleece: Judg. 6:36–40

Erecting pillar or stone[s]: Gen. 28:18–22; cf. 35:14; 31:44–53

Boldness

In believers’ personal prayer: Eph. 3:12; Heb. 4:12

In believers’ corporate prayer: Acts 4:29ff.

In believers’ prayer for a preacher: Eph. 6:19–20

Brazen Serpent and prayer; Num. 21:4–9

Breadth in prayer:

For others through centuries: 1 Kgs. 8; 2 Chr. 6

For believers in three cities: Col. 4:12–13

For believers wherever they are: Rom. 15:30–33; 2 Cor. 1:11; Eph. 6:19–20; 2 Thess. 3:1–2

For persecutors: Luke 6:28

For those in one’s racial group: Rom. 10:1

For all believers: Christ prays, Rom. 8:34; Heb. 7:25; cf. 1 John 2:1–2

Burnt offering:

Relation to prayer: Lev. introduction, and Lev. 1

Need for heart reality: 1 Sam. 15:22; Ps. 40:6; 50:8–15; 51:16–17; Isa. 1:11–13

Sacrifices today: Rom. 12:1; Heb. 13:15

Burdens (Special) in Prayer:

Rachel and Leah: Gen. 29–30

Moses: Ex. 32

Samuel: 1 Sam. 15:11

Isaiah and Hezekiah: Isa. 37; 38

Jeremiah: Jer. 9:2; 14:17

Daniel: Dan. 9:4–19

Assembly during locust plague: Joel 1

Ezra: Ezra 8:21–23

Nehemiah: Neh. 1:4, 6

Church at Jerusalem: Acts 12:5, 12

Church at Antioch: Acts 13:1–3

Epaphras: Col. 4:12–13

Paul: Eph. 1:15–23; 3:14–21; Phil. 1:9–11; Col. 1:9–14

Widow: 1 Tim. 5:5

Busy life yet with prayer: Mark 1:35; Luke 5:16; 6:12; Acts 6:4; cf. Paul in 2 Cor. 11:22–31, yet prioritizing prayer in Eph., Phil., Col., etc.

Call God Father: Matt. 6:9; Luke 11:2; Mark 14:36; Gal. 4:6; Rom. 8:15; 1 Pet. 1:17

Calling on the Lord:

First instance in Scripture: Gen. 4:26

In early use of altars: Gen. 12:7–8; 13:4, 18; 22:8–9; 26:25; 33:7. Ex. 20:25; Josh. 8:30–31

In praise/thanks: Ps. 116:17

In calling for salvation: Joel 2:30; Acts 2:21

In calling for Israel’s restoration: Jer. 33:3

In the future day when Israel is restored: Zech. 13:9

To a God close by: Isa. 55:6

In getting God’s answer before calling: Isa. 65:24

Calling God as attesting witness (cf. also Oath): Gen. 31:50; Jer. 42:5; 2 Cor. 1:23; Gal. 1:20; Phil. 1:8; 1 Thess. 2:5

Catching fish through prayer: Luke 5:1–11

Choice of personnel with prayer: Luke 6:12 with sermon and chosen disciples in context; Acts 1:14–26; 6:1–6; cf. 13:1–3; 14:23

Christ’s Prayers:

All night: Luke 6:12

Asking God to glorify His Name: John 12:27–30

Baptism: Luke 3:21–22

Before raising Lazarus: John 11:41–42

Blessing on food: Matt. 14:19; 15:36; 26:26: Mark 6:41; 8:7; 14:22; Luke 22:19; 24:30; 1 Cor. 11:24

Cross:

For forgiveness of those who crucified Him: Luke 23:34

Asking why the Father forsook Him: Matt. 27:46; Mark 15:33–34

Committing His spirit to the Father: Luke 23:46

Crying with tears: Matt. 26:37–38; Luke 22:44; Heb. 5:7–8

Early morning: Mark 1:35

Far into the night: Matt. 14:23

Honoring the brethren: Heb. 2:11–13; cf. Ps. 22:22 and Isa. 8:17–18

Intercession for Peter and the other disciples: Luke 22:31–32

Intercession for all believers: Rom. 8:34; Heb. 7:25; cf. 1 John 2:1–2

Longest recorded: John 17

Often: Luke 5:16

Petition to be saved from hour of trial: John 12:27–28a

Seeking a private place: Matt. 4:23–24; Luke 4:42–44; Mark 1:35–39

Time-outs for prayer: Luke 5:12–16

Transfiguration: Luke 9:18–36

When He came at First Advent: Heb. 10:5–9

When fasting in wilderness: Matt. 4; Luke 4; Mark 1

Wish of peace: Luke 24:36; John 20:19, 21, 26

Church attendance and prayer: cf. principle, Eccl. 5:1–7; Acts 2:42; 4:29–31; 12:5, 12; partly in Rom. 15:30–33; Eph. 6:18–20; Col. 4:2–4

For all things: Eph. 6:18

For leaders who preach/teach: Rom. 15:30–33; Eph. 6:19–20; Col. 4:2–4; 2 Thess. 3:1–2

Keeping priorities: prayer and the Word, Acts 2:42; 4:23–31; 6:4, 6; 12:5, 12; 13:1–3; saints’ growth, Eph. 1:15–23; 3:14–21; Phil. 1:9–11; Col. 1:9–14; boldness to witness, Acts 4:29–31; boldness to preach, Eph. 6:19–20; focus on edification, 1 Cor. 14; healing, James 5:13–18; grace to meet all needs, cf. 2 Cor. 3:5; 9:8; 12:7–9, and introductions, endings of epistles, Revelation

Spirit filling, with thanks, Eph. 5:18–21; giving, which fosters praise/ thanks, 1 Cor. 8–9 (cf. 9:11–13)

Clarity in preaching: Col. 4:4

Cleansing with confession: Ps. 51:7, 9; 1 John 1:9

Cleansing while talking with Jesus: John 13

Peter’s protest against cleansing: 13:6–10

The question of who the betrayer is: 13:24–25

Peter’s further words: 13:36–38

Clear conscience: 2 Tim. 1:3

Coming of Christ in petition: Rev. 22:20; cf. Matt. 6:10

Comfort a catalyst for praise: Isa. 51:1–23

Committing offender to church discipline: 1 Cor. 5:5; 1 Tim. 1:20

Complaint prayer: Ps. 55:17; 73; Jer. 12; 15:15–18; Hab. 1

Compassion of God acknowledged: Neh. 9:17, 19, 27, 28, 31–32, 35; Ps. 103:8, 11–13, 17 (cf. prayer bracketing the psalm, 1–2, 20–22); Lam. 3:22–23

Compromise in prayer:

Idolatry: Judg. 17:1–6

Selfish attitudes in fasting: Isa. 58:1–3; Zech. 7:1–7

Confession/acknowledgment:

Of sin: 1 Sam. 7:6; 2 Sam. 24:17; 1 Chr. 21:8; Ps. 32:1–5:; 38:18; 51:7, 9; Prov. 28:13; Luke 5:8; 1 John 1:9

Of Christ as Lord: Phil. 2:10–11

Of God:

Confession of sin can be:

Individual for himself: Ps. 32:5; 38:18; Ps. 51:1–17; Prov. 28:13; 1 John 1:9

Individual for his people: Ezra 9:5–15; Dan. 9:14–19

Group: 2 Chr. 7:14; Ezra 10; Neh. 9:2–3, 32–37; Joel 1:14

Group re: their own sins and sins of the fathers; Neh. 9:32–37

Concerns in prayer (not an exhaustive list)

Abuse needing solution: Ex. 22:21–24

Accepting kingship: 2 Sam. 5:3

All things: cf. Luke 18:1; Phil. 4:6; 1 Thess. 5:17; 1 Pet. 5:7

Any need another has: cf. Gal. 6:1–5; Phil. 4:6, 19

Arrest of Jesus: Matt. 26:47–56; Mark 14:43–52; Luke 22:42–53; John 18:2–12

Asking for miraculous sign: Matt. 12:38–45; 15:39; 16:4; Mark 8:10–12

Asking if Jesus is the Messiah: Matt. 11:2–30; Luke 7:18–35

Asking places of honor: Matt. 20:20–38

Asking for great things: Matt. 21:18–22; Mark 11:12–14, 19–26

Asking guidance for Passover meal: Matt. 26:17–19; Mark 14:12–16; Luke 22:7–13

Availability to God: Gen. 22:1; 31:11; 46:2; Ex. 3:4; 1 Sam. 3:10

Avoid a fool’s actions: 2 Sam. 15:31

Battle needs: Ex. 17:8–13; Judg. 16:18; 20:18, 23, 26; 1 Sam. 23:1–13; 30:6–8; 2 Sam. 10:12; 1 Chr. 5:18–22; 2 Chr. 13:13–14; 14:11–15; 2 Chr. 20; 29–32; Isa. 37; in spiritual battle, Eph. 6:10–20

Beware cockiness in prayer: Matt. 26:30–35; Mark 14:26–31; Luke 22:39–40a

Bless others: 2 Sam. 2:5

Blessing bread and cup: Matt. 26:26–29; Mark 14:22–25; Luke 22:17–20

Blessing upon children: Matt. 19:13–15; Mark 10:13–16; Luke 19:15–17

Blindness removed: Matt. 9:27–31; Mark 8:22–26

Celebrate God’s glory:

Psalm 19

In the sky: vv. 1–6

In the Scripture: 7–11

In the saint: 12–14

2 Chr. 20; Isa. 37; 42:10–13

Challenging Jesus’ authority: Matt. 21:23–27; Mark 11:27–33; Luke 20:1–8

Claim to follow Jesus: Matt. 8:19–22; Luke 9:57–62

Childbirth: Gen. 15:2–21; 25:21–23; Judg. 13:8–24; 1 Sam. 1:9–18, 20, 26, 28; Luke 1:5–20, 57–58; 1:26–56; 2:1–20

Cleansing:

In prayer: 1 John 1:9 (cf. v. 7)

In the Word: Ps. 119:9–11

Comfort in saying farewell to other believers: Acts 20:36; 21:5

Confessing sin: cf. confession. repentance

Confidence to speak the Word: Acts 4:29–31; Eph. 6:19–20

Critical spirit toward Jesus: Luke 7:36–50

Criticism of eating with unwashed hands: Matt. 15:1–20; Mark 7:1–23

Criticism of Sabbath healing: Matt. 12:9–14; Mark 3:1–6; Luke 6:6–11

Death or illness of child: 1 Kgs. 17:17–24; 2 Kin 4:17–37; Matt. 9:18–26; Mark 5:21-43; Luke 8:40–56 (daughter of Jai-rus); Matt. 17:14–20; Mark 9:14–29; Luke 9:32–43; John 4:46–54

Denial of betrayal: Matt. 26:21–25; Mark 14:18–21; Luke 22:21–23

Desire to learn to pray: Luke 11:1

Discernment: Josh. 9:3–27 (cf. v. 14); Prov. 2:2–10; James 1:5–7

Discouragement; desire to die: 1 Kgs. 19:4; Jon. 4:3

Divorce: Matt. 19:1–12; Mark 10:1–12

Drink: Ex. 15:25; 17:4–7; Num. 17:1–13; 2 Kgs. 3:5–27 (cf. 9. 17); Judg. 15:18

Enemies, to face triumphantly:

Darts (missiles): Eph. 6:16

Darkness: Eph. 6:12

Day that is evil: Eph. 6:12

Deniers of the faith: Rom. 15:30–33; 1 Thess. 2:14–16; 2 Thess. 3:2

Demons: Eph. 6:12

Devil: Eph. 6:11, 16; 1 Thess. 2:18

Evacuation during great tribulation: Matt. 24:20–231

Excuses to dodge service: Ex. 3:5–4:31; 6:12; Judg. 6:12

Exorcism: Matt. 15:21–28; Mark 7:24–30

Family visit to speak with Jesus: Matt. 12:46–50; Mark 3:31–35; Luke 8:19–21

Food: Num. 11:10–15, 18–35; Matt. 7:7–11; Luke 11:8–12

Gethsemane prayers: Matt. 26:36–46; Mark 14:32–42; Luke 22:40b-46

Guidance: Gen. 24:12–14, 27, 42–44, 48, 56; Judg. 1:1; 6:25–40; 1 Sam. 23:1–13; 30:6–8; 2 Sam. 2:1; 5:17–25; Ps. 139:23–24; 73:23–27; Jer. 10:6–10, 23–25; 1 Thess. 3:11; cf. asking guidance for Passover meal

Growth in grace: Col. 4:12

Healing: Num. 11:13–15; Isa. 38:1–8; Matt. 8:5–13; John 4:46–54; 5:6–9; Acts 9:40; 28:7–9; James 5:13–16

Holding one up from sinking: Matt. 14:22–23; Mark 6:45–52; Luke 6:14–21

Justice: Deut. 24:15; Neh. 5:13–19; James 5:4

Imprecation: Ps. 58, 109, 139:19–22

Information:

To help in battle: 1 Sam. 23:1–13

To reconstruct and nterpret a dream: Dan. 2:17–23

Inheritance rights: Num. 27:5

Israel’s restoration to its ancient land: Jer. 29:10–14; 33:3; Dan. 9:4–19

Light on God’s Word: 2 Kgs. 22:11–13; Ps. 119:18; Eph. 1:17–18

Offering incense to please God: Ex. 30:1–10; Ps. 141:2; Rev. 5:8; 8:3–5

Opening door of evangelism: Eph. 6:19–20; Col. 4:3

Paying a tax: Matt. 17:24–27

Protection in a storm: Matt. 8:23–27; Mark 4:25–41; Luke 8:22–25

Protection in travel: Gen. 28:20–22; Ex. 32:18–24; Num. 10:35–36; Ezra 8:31–33; Acts 13:1–3; Rom. 15:30–33; 2 Thess. 3:2

Praise/thanks: 2 Sam. 6:5; 7:1–19; 2 Chr. 20; Ps. 146–50

Praise at Triumphal Entry: Matt. 21:1–11, 14–17; Mark 11:1–11; Luke 19:29–44; John 12:12–19

Probing Jesus’ identity: Matt. 16:13–17:9; Mark 8:27– 9:10; Luke 9:18–36

Problems of others: Deut. 9:20 (for Aaron); Num. 12:11–15 (for Miriam), etc.

Protection from siege: 1 Kgs. 19; Isa. 37

Provision of a child: Gen. 15:2; 1 Sam. 1; Luke 1:5–20

Quenching fire of judgment: Num. 11:2–3

Question about the great command: Matt. 22:34–40; Mark 12:28–34

Question why Elijah must come first: Matt. 17:10–13; Mark 9:11–13

Question about gaining eternal life: Matt. 19:16–30; Mark 10:17–31; Luke 18:18–30

Questioning God

His caring: Luke 10:38–42

His claim: Mal. 1:6–10, 12–14

His mercy: Jon. 4

His love: Mal. 1:2

Questions about prophetic timetable: Matt. 24:1–3

Questions from “sheep” and “goats”: Matt. 25:37, 44

Quickening/empowering:

Of oneself: Ps. 119:25, 37, 40, 50, 88, 93, 107, 119, 149, 154, 156, 159; 143:11

Of others: Eph. 1:15–23; 3:14–21

Rain needed: 1 Kgs. 18:42–44

Repentance: 1 Kgs. 21:27 (Ahab); 2 Chr. 14 (general); 33:1–20 (Manasseh); Job 42:1–6 (Job); Joel 1:13–14 (general); Hos. 14:1–3 (general)

Request for water of life: John 4:15

Respect for a leader’s position: 1 Sam. 24, 26

Restoration of life: 1 Kgs. 17:17–24; 2 Kgs. 4:17–37; John 11:41–45; Acts 9:36–42

Regathering to Palestine: Jer. 29:10–14; 32:17, 27; 33:3 (relate to vv. 4ff.); Dan. 9:4–19

Salvation

Of others: Rom. 10:1; 1 Tim. 2:1–2

Of oneself: Luke 18:9–14; cf. individuals in a group, Joel 2:30; Jon. 1, 3; Acts 2:21;Rom. 10:13

Sinning brother or sister: Num. 12:13–15; Deut. 9:18–20; 1 John 5:16

Sparing of a city: Gen. 18; 2 Kgs. 19; 2 Chr. 20; Isa. 37

Spiritual warfare: Luke 22:31–32; Eph. 6:10–20

Status with God: Matt. 18:1–35; Mark 9:33–50; Luke 9:46–50

Stopping discharge of blood: Matt. 9:20–22; Mark 5:25–34; Luke 8:40–48

Strength: Judg. 16: Ps. 138:3; Isa. 33:2; Neh. 9:9

Strength to cope with tribulation: Luke 21:36

Success in ministry: Rom. 15:30–33; Eph. 6:19–20; Col. 4:3–4; 1 Thess. 5:25; 2 Thess. 3:1–2

Talents (report on their use)

Good use: Matt. 25:20–23

Bad use: Matt. 25:24–25

Trap concerning a tax: Matt. 22:15–22; Mark 12:13–17; Luke 20:20–26

Trial of Jesus: Matt. 26:57– 68; Mark 14:43–52; Luke 22:54

Trials

Abraham: Gen. 22

Job: Job 1–41

David: 1 Sam. 21–31 (espec. 30:6; cf. Ps. 138:3)

Psalms often: 22, 73

Jeremiah: Jer. 20 etc.

Habakkuk: Hab. 3:16–19

Zechariah 13:9

Nehemiah: Neh. 4:4–5; 6:1–14

Believers in general: Rom. 5:3–5; 12:12; James 1:2–12; 1 Pet. 1:6–7; 4:12–19

Unsaved leaders:

To govern: Ezra 6:10; Jer. 29:7; 1 Tim. 2:1–2

To be saved: 1 Tim. 2:1–2

To receive blessing: Gen. 47:10

Victory over deceitful tongue: Ps. 120:1–2; cf. James 3:17

Vindicate God’s honor before pagans: Ex. 32:12; Num. 14:13–19; Deut. 9:28; Josh. 7:6–9; Ezra 8:21–23

Win over temptation: Matt. 26:42; Mark 14:38; Luke 22:40

Workers for the Lord: Matt. 9:35–38; Mark 6:34

Consistency in prayer: cf. Times of Prayer; Dan. 6:10; Neh. 1:4, 6; 2:4 and other

references in Neh.; Luke 5:16; 2 Tim. 1:3

Constancy in prayer: Neh. 1:6; Luke 2:36–38; Eph. 1:16; Phil. 4:6; Col. 1:9; 4:12; 1 Thess. 2:13; 5:17; 1 Tim. 5:5; 2 Tim. 1:3; 1 Pet. 5:7

Continuance in prayer:

In a given matter/situation: Acts 12:5, 12; Col. 4:12–13

As a life habit: Luke 2:36–38; Rom. 12:12; Phil. 4:6; Col. 4:2; 1 Thess. 5:17

Correcting misguided focus: Luke 11:27

Counting on others’ prayers: Rom. 15:30–33; Eph. 6:19–20; Phil. 1:19; Col. 4:2; 1 Thess. 5:25; Phile. 22

Covering all facets of godliness: Ps. 119

Creation a basis in prayer: Neh. 9:6; Jer. 32:17; Rev. 4:11; 10:6 (cf. 14:7)

Crises: cf. many Concerns above; also Quick Answers

Crying with tears: Isa. 38:1–7; Matt. 26:37–38; Luke 22:46; Heb. 5:7–8

Curse in a request: cf. Imprecations

Bad: Num. 22

Good: Ps. 58, 109; 139:19–22

Day of Atonement: Lev. 16:31 (afflicting oneself)

Days of prayer:

Twenty-one days: Dan. 10:2–3

Ten days: Acts 1

Many days: Neh. 1:6

Daily: Ps. 55:17; Dan. 6:10

Day of Atonement: Lev. 16:31

Days of special feasts: as Lev. 7:12–13

Dead brought to life: 1 Kgs. 17:17–24; 2 Kgs. 4:17–37; John 11:41–42; Acts 9:36–43

Death (before it, a time of prayer): For final strength, Judg. 16; for life beyond death, Ps. 16:9–10; to depart in peace, Luke 2:29; for matters from the cross concerning a sense of being forsaken, Matt. 27:46, forgiveness for enemies, Luke 23:34, committing of His spirit to the Father, 23:46 (cf. 1 Pet. 4:19); Paul’s final recorded prayers, for God’s presence and grace (2 Tim. 4:22; Titus 3:15, grace) calling on God who counts the death of saints precious, Ps. 116:15 (cf. prayer, 1–2, 4, 8, 13, 16–19); Stephen’s final prayer, for God to receive his spirit, and forgive enemies, Acts 7:59–60

Dedication in prayer: Gen. 28:20–22; 1 Sam. 1:11, 27–28; 1 Kgs. 6–7; 2 Chr. 6–7

Dedicating the house of God: 1 Kgs. 8; 2 Chr. 6

Defeat of Satan: Luke 22:31–32; Eph. 6:10–20; 1 Pet. 5:7–8

Deliverance from death

Pray for: 2 Chr. 29–32

Thanks after: Deut. 16:1–17; Esth. 4–10

Desire to die: Job 10:16b–21; 1 Kgs. 19; Jon. 4

Demons speaking to the Lord: Matt. 8:28–38; Mark 5:1–20; Luke 8:26–39; 4:31–37

Destruction of flesh: 1 Cor. 5:5 (cf. Aspects of prayer, intercession, invoking God to judge); 1 Tim. 1:20

Devices used with prayer:

Altar (cf. Altar)

Ephod (cf. Ephod)

Fleece: Judg. 6:36–40

Rod (staff): Ex. 7–12; 17:8–13

Devil speaking to the Lord: Job 1:6–12; 2:1–6; Zech. 3:1–5; Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13; Rev. 12:10; cf. Ps. 109:6

Devoted prayer: Acts 1:14; 2:42; 6:4; Col. 4:2–4, 12–13; cf. Rom. 12:12; also Eph. 6:18–20; cf. Fervency, Yearning

Dialogue with God: Jer. 14–15; Hab. 1–2

Discernment: 1 Kgs. 3:9–10; Prov. 1:28 (not given to the unreceptive who pray, but to those who rightly seek, 2:1–22); Phil. 1:9–10; Col. 1:9

Discipline on a believer: Deut. 3:23–28; cf. Num. 20:9–13; 27:14; Ps. 106:33; special church discipline in prayer committal, 1 Cor. 5:3–5; 1 Tim. 1:20

Discipline in marital relations: 1 Cor. 7:5

Disciples’ prayer: Matt. 6:9–12; Luke 11:2–4

Distance of God in prayer:

Near to believers: cf. Access to God; cf. also:

God near believers: Deut. 4:7; Ps. 119:151; Phil. 4:5; cf. Ps. 16:8; Acts 2:25

God says He is near believers: Jer. 23:23

God near those who call on Him: Ps. 145:18

God near the broken hearted: Ps. 34:18

God near Israelites lips, far from their hearts: Jer. 12:2

God’s salvation near those who fear Him: Ps. 85:9

Prayer for Israelites to be near God: 1 Kgs. 8:59

Prayer to God as near: Isa. 55:6; Heb. 4:16

Prayer to God to draw near: Ps. 69:18

Israelites failed to draw near: Zeph. 3:2

Believers near by blood of Christ: Eph. 2:13; cf. Heb. 10:19–20

Believers can draw near through Great High Priest: Heb. 4:16–18; 7:19, 25; cf. access, Eph. 2:18; 3:12

Believers can draw near with a true heart: Heb. 10:22

God perfects those who draw near: Heb. 10:25

Draw near God, and He will to you: James 4:8

Near the contrite heart: Isa. 66:2

Far from the wicked: Prov. 15:29

Distinctions in words for prayer: Eph. 6:18; Phil. 4:6; 1 Tim. 2:1

Dozing in time of prayer: Matt. 26:36–46 plus parallels

Dominion given to man celebrated: Heb. 2:6–8

Dream with prayer:

Content revealed during: Gen. 20:3–7; 46:2–4; Num. 12:6; Dan. 2:1–9, 26; 2:12–13, 19, 22; 4:4–26; 7:1–27: Joel 2:28; Acts 2:17

Conversation with God in: Gen. 20:3–7; 31:11; 46:2; 1 Kgs. 3:4–14

Future events given: Dan. 10:2–3 (cf. Dan., Chaps. 10–12)

Drought: 1 Kgs. 17:1; James 5:17

Earnestness in prayer: cf. Fervency; Luke 22:44; Rom. 15:30; Col. 4:12; Heb. 5:7

Earthquake related to prayer: Acts 4:29–31; 16:25–26

Early prayer: cf. Times; also Seek Me Early, and Morning

Elements of prayer: cf. Aspects

Exalting God for His judgment: Jer. 16:19; 17:12–18

Empathy in prayer; Col. 4:13

Empowering by prayer: cf. Revive; Judg. 16:28–30; Ps. 138:3; Acts 4:29–31; Eph. 1:15–23; 3:16–17

Encouragement by prayer: cf. Concerns and their answers

From looking at God Himself: Ps. 34:5

From trusting in what God can do in adversity: 1 Sam. 30:6

From God’s answer of guidance: Gen. 24:12–27

From remembering promises: Gen. 32:9–12; Ex. 32:11–13

From remembering God’s works: Isa. 37:16:

From seeing fruit of labors: 1 Thess. 3:5–10; cf. prayer even for an increase in the fruit, 12–13; cf. Phil. 4:17

Enemies stopped by prayer:

Military kind: Judg. 16:28–30; 1 Chr. 5:18–22; 2 Chr. 20; Neh.; Isa. 37

Antagonists of the gospel: Rom. 15:30–33; 2 Thess. 3:1–2

Epaphras’ practice: Col. 4:12–13

Ephod and seeking God’s guidance: 1 Sam. 23:9–13

Esther (reasoning that prayer occurred): cf. Esther, Introduction, and Esth. 4:1–14; 9:30–32

Evangelism a focus of prayer: Matt. 9:36–38; Acts 4:29ff.; Eph. 6:19–20; Col. 4:2–4; 2 Thess. 3:1–2

Everything in prayer: Ps. 55:22; Eph. 5:20; 6:18; Phil. 4:6; 1 Thess. 5:17; 1 Pet. 5:7

Evasion in prayer: Gen. 3:12–13; 4:9

Excuses in prayer: Ex. 4:10 (Moses); Jer. 1:6 (Jeremiah); Judg. 6:15 (Gideon)

Extension of life: Isa. 38:1–8

Exulting in justification:Rom. 5:1–11

Fire:

True God consuming offering: 1 Kgs. 18

God defeating Elijah’s enemies: 1 Kgs. 1

Grove: Gen. 21:33 (good); Jer. 2:20, 27 (bad)

High Places: Idols:

Calling an idol “Father,” Jer. 2:27

Their futility: Isa. 41–48 (many arguments for their vacuity)

Other passages: Jer. 10:3–16; 14:22

Lots: Lev. 16:8; Josh. 14:2; 1 Sam. 14:41–42; Neh. 10:34; 11:1; Prov. 16:33; last Bible reference, Acts 1:16

Offering Sacrifices (cf. Lev. Introduction)

Prayer that goes with these: Lev. 7:12–13; Ps. 4:5; 20:3–5; 34:1; 66:13, 17–20; 96:8 meal offering attended with praise

Spiritual values more ultimate: 1 Sam 15:22; Ps. 51:16–17; Isa. 1:10–13 (outward religion) cf. with inward reality (1:16–20)

Rod (staff): Ex. 9:22–23, 29, 33; 10: 12–13, 21, 22; 12:15–18; 17:8–13

Soil from Israel’s Land: 2 Kgs. 5:17–19

Sun Dial: Isa. 38:7–8

Urim and Thummim: Ex. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8; 1 Sam. 28:6; last biblical references in Ezra 2:63 and Neh. 7:65

Faith vital: cf. Keys to Prayer. cf. Gen. 15:1–6; 2 Cor. 2:20; Matt. 21:22; Heb. 11:1, 6; James 1:5–7; 2; 2 Tim. 2:22

Faith increasing: Luke 17:1–10; cf. 2 Thess. 1:3

Failure to mix the Word and prayer: 1 Chr. 10:13–14

Failure of praying persons: cf. Insincere; also Hypocrisy

Abraham: Gen. 12, 20

Jacob: Gen. 27, 34

Job: Job 38–41; 42:6

Moses: Num. 20; Deut. 3:23–28; cf. 4:21–22

Joshua and others, omitting prayer: Josh. 9:3–27 (cf. 14)

Gideon: Judg. 8

David: 2 Sam. 11–12; 24; Ps. 32; 51

Solomon: 1 Kgs. 11 (cf. with 1 Kgs. 3)

Israelites in general: Zeph. 1

Elijah: 1 Kgs. 19

Peter: and the other disciples: Mark 14:37–41, 50; Luke 22:31–32

Husband or wife may fail: 1 Cor. 7:5; 1 Pet. 3:7

Fainting resolved in prayer: Luke 18:1; cf. Phil. 4:6; 1 Pet. 5:7; Ps. 27:13–14; Isa. 40:29–31

Faith as a vital element: Gen. 15:6; 2 Chr. 20:20; Isa. 7:9, 11; Matt. 21:22; Rom. 4:19–22; 1 Thess. 5:24; Heb. 11:1, 6; James 1:5–7; cf. Prov. 3:5–6

Faithfulness related to prayer: Gal. 5:23 (cf. John 15:7–8); Col. 1:9–12

False prayer: 1 Chr. 10:13–14; Isa. 59:1–2; Jer. 2:27, 31; cf. Insincerity in Prayer

False tears: Mal. 1:13

Fame in prayer

Abraham: Gen. 20, etc.

Jacob: Gen. 32, 49; Hos. 12:3–4

Moses and Samuel: Ex. 32; Ps. 99:6; Jer. 15:1; 1 Sam. 7, 12

Jabez: 1 Chr. 4:9–10

Reubenites: 1 Chr. 5:18–21

Elijah: 1 Kgs. 17–2 Kgs. 2; James 5:17–18

Daniel: Dan. 2, 6, 9, 10, 12

Isaiah: Isa. 6, 37, etc.

Jeremiah: Jer. 7, 9, 11, 14, etc.

Nehemiah: Neh. 1:4, 6; 2:4, etc.

Anna: Luke 2:36–38

Jesus Christ: Mark 1:35; Luke 5:16; John 17, Heb. 5:7–10

Epaprhas: Col. 4:12–13

Family life with prayer:

Father leads: Gen. 18:17–19 (cf. prayer 22–33)

Father resolves family faithfulness: Josh. 24:15

Father loves God above precious son: Gen. 22:1–19

Fathers’ bad examples: Jephthah, rash vow that imperils his daughter, Judg. 11:30–31; Saul, rash vow that threatens his son, 1 Sam. 14:24; Eli was soft on sons’ sins, 1 Sam. 2–4

Husband, wife forego sex to pray: 1 Cor. 7:5

Husband and wife pray without hindrance: 1 Pet. 3:7

Husband prays for wife to bear child: Gen. 25:21

Leader in family repents of adultery: 2 Sam. 12

Mother devotes son to God: 1 Sam. 1:9–18 (cf. prayer, 11)

Mother asks rewards for sons in misplaced zeal: Matt. 20:20–28

Wives pray to have children: Gen. 30:8, 17, 22, 24

Prayer for parenting a son: Judg. 13:8

Relative’s good example: Boaz, Ruth 2:4, 12; 3:10–13

Seeking help for a child: 2 Kgs. 4:18–37; John 4:46–53

Son in family stands for God: Judg. 6:25–32

Prayer for members of the family: Lam. 2:19–22

Famine, viewing it aright: 2 Sam. 24:10–17 (cf. 12–15)

Fasting:

Closely related with prayer: Ezra 8:21–23; Ps. 35:13–14; Joel 1:14; cf. Matt. 6:5–15 (prayer) and 16–18 (fasting); Acts 13:1–3; 14:23

National scope:

Day of Atonement: Lev. 16:29, 31; 23:26–32

Other references: in a crisis, Judg. 1 Sam. 31:13; 2 Sam. 1:12; 20:26; 2 Chr. 20:3; Ezra 10:6; Esth. 4:15–17; 9:31; Joel 1:14; 2:12–14; heathen Ninevites, Jon. 3:5–8;Zech. 7:1–7; 8:19

Individual practice: Moses 40 days, Ex. 34:28; Elijah 40 days, 1 Kgs. 19:8; Neh. 1:4, 10; Esth. 4:16; Jesus 40 days and nights, Matt. 4:2; Luke 4:2; Anna fasted often, Luke 2:36–38; Cornelius, Acts 10:30; Paul and others, Acts 13:1–3; 14:23; Paul possibly, Acts 27:33, also 2 Cor. 6:5; 11:27

Phraisees criticism of Jesus’ disciples for not fasting: Matt. 9:1; cf. Luke 18:12; they never criticized Jesus, which suggests that He did fast

All night in repentance: David, 2 Sam. 12:16–23; confession of sin, 1 Sam. 7:6; 1 Kgs. 21:27; Dan. 9:3–4; Joel 2:12–14

Genuineness a necessity: Isa. 58:5–12; Jer. 14:11–12; Joel 2:12–14; Zech. 7:1–7; humbling vital, Lev. 16:29, 31; Ps. 69:11; disciplining regular desires, Ps. 35:13

Days Jews fasted in Jesus’ day: Luke 18:12, twice a week, Mon., Thurs.

Fasting but no mention of prayer: Esth. 4:3; 16

Sometimes due to sin: 2 Sam. 12:15–23 (cf. Chaps. 11 and 12:13)

To seek God’s help: Judg. 20:26ff.; 2 Chr. 20; Ezra 8:21–23; Joel 1:13–20; 2:12–17

For even the church age: Matt. 6:16–18; 9:14–17; Mark 2:18–22; Acts 13:1–3; 14:23

God pleasing: Ps. 35:13; Isa. 58:6–12; Joel 1:14; Neh. 1:4; Esth. 4:3, 16; Matt. 6:16–18; 17:21; Luke 2:37; Acts 13:1–3; 14:23

God displeasing: Isa. 58:3–5; Zech. 7:1–7; Luke 18:12 (may or may not be)

Places of fasting

Chamber of king: 2 Sam. 12:16

Home: Dan. 9:3

Meeting of the church [house church]: Acts 13:1–3; 14:23

River: Ezra 8:21–23

Temple: Joel 1:13–14; 2:12–17; Luke 2:36–38

Relation of fasting to other things: prayer (cf. above); mourning and acts of consternation, Esth. 4:1–3; weeping, Ps. 68:5, 10; grief, 2 Sam. 1:11–12; repentance (cf. above); seeking guidance, Acts 13:1–3; seeking blessing on leaders, Acts 14:23; seeking fulfillment of God’s full redemptive plan, Luke 2:37; pleading help in a crisis, Joel 2:12–17; seeking the freeing of others from bondage, Isa. 58:6; Matt. 17:21; preparation of spirit to seek God in a trial, Matt. 4:1–2; pleading God’s keeping of promises, Dan. 9:3–19, cf. Jer. 25:11, 29:10; humbling self, Lev. 16:29, 31; 2 Kgs. 21:27–29; Ps. 35:13; seeking to prevent eminent death or heartbreaking possibilities, 2 Sam. 12:16; preparation for listening (hearing) when God speaks, Ex. 34:28; Acts 27:21; marital unity in prioritizing God’s work above personal fulfillment, 1 Cor. 7:5; cf. 1 Pet. 3:7; show love’s concern for others with heartaches, Dan. 9:3, even for “turncoat” persecutors, Ps. 35:13

Kinds of fasts:

Absolute kind, no food, no drink: Ezra 10:6; Esth. 4:16; Acts 9:9

Supernatural fast which special divine power enables: Ex. 34:28; 1 Kgs. 19:8

Private fast, not seen by others: Matt. 6:16–18

Fast without food but permitting drink: Matt. 4:2; Luke 4:2

Partial fast, limited food: Dan. 1:12

Congregational fast: Joel 2:12–17; Acts 13:2; regular fast as a pattern, Zech. 7:1–7; Luke 18:12

National fast: 2 Chr. 20:3; Neh. 9:1; city-wide fast, Nineveh, Jon. 3; annual fast, Lev. 16:29, 31

Occcasional fasts, as guests of a bridegroom, Matt. 9:15

Lengths of fasts:

A day or part of it: Judg. 20:26; 1 Sam. 7:6; 2 Sam. 1:12; Neh. 9:1; Jer. 36:6

A night: Dan. 6:18

Three days: Esth. 4:16; Acts 9:9

Seven days: 1 Sam. 31:13; 2 Sam. 12:16–23

Fourteen days: Acts 27:33–34

Twenty-one days: Dan. 10:2–13

Forty days: Ex. 34:28; Deut. 9:9; 1 Kgs. 19:8; Matt. 4:2

Length not mentioned: Matt. 9:14; Luke 2:37; Acts 13:2; 14:23

Father (God) speaking to Son: Ps. 2:7–8; 110:1–4; John 12:28

Fear of God related to prayer: Prov. 28:9; cf. Keys to effective prayer

Fear resolved in prayer: cf. Concerns

Josh. 7:6–9; 2 Chr. 20; Ps. 56:3; 86:7; Isa. 37; Mark 4:38; Luke 18:1; Phil. 4:6; 1 Pet. 5:7

Features in Luke: cf. Luke, Introduction

Features in John: cf. John, Introduction

Feelings related to prayer

Anger at God’s compassion: Jon. 4

Grief/hurt: 1 Sam. 15:11; Jer. 15:18; Lam. 1:20–22

Imprecation: Ps. 58, 109, 139 in part

Forgotten happiness: Lam. 3:17

Joy/gladness: Jer. 15:16; Col. 1:11–12

Longing: 2 Tim. 1:4

Lost hope: Lam. 3:18

Need: Luke 18:1–8

Peace: Isa. 26:3; Phil. 4:7

Readiness to give up: Jer. 20:7–18

Weeping: Judg. 21:2; Jer. 9:1; 14:17; Isa. 38:5

Wishing one never had been born: Jer. 20:14–18

Fellowship in prayer: 2 Chr. 20; Joel 1:13–14; Acts 1:14–26; 2:42; 12:5, 12

Fervency: Ps. 119, various verses; Luke 22:44; Rom. 12:11–12; Acts 12:5; Col. 4:2, 12

Figurative language in prayer (not exhaustive)

Abiding in a vine: John 15:7

Fruit: John 15:8

Peace guarding the life: Phil. 4:7

Incense offered to God: Ex. 30:1–10, 34–38; Ps. 141:2; Rev. 5:8; 8:3–5

Knocking on a door: Matt. 7;7; Luke 11:8

Talking with the Shepherd: Ps. 23 (cf. “You,” vv. 4–5)

Filling of Spirit and prayer

Filling has fruit in prayer: Eph. 5:18–21

Filling fits with prayer: Acts 4:29–31

Prayer to be in the Spirit: Eph. 6:18; Jude 20

Prayer helped by the Spirit: Rom. 8:26–27

Life in the Spirit intimate with prayer in Acts: 2:4 (cf. 1:15ff.); 2:42–46; 4:8 (cf. 3:1); 6:4; 13:1–3, 9, etc.

Filling issues in prayer: Acts 2:42; Eph. 5:18–21.

Fire quenched: Num. 11:1–3

Fire falls from heaven: 1 Kgs. 18:20–39, cf. prayer in 37; 2 Kgs. 1

First aspect used in prayer (Variation):

Affirmation: Ps 119:1; 139:1; Matt. 14:33; Rev. 4:8; 5:9, 12; 15:3

Amen: Rev. 5:14

Availability (“here I am”): Gen. 22:1; 46:2;Ex. 3:4

Blessing: to God, 1 Pet. 1:2; to people, cf. Wish Prayer, and Ruth 2:4

Confession: 2 Sam. 24:10, 17

Intercession: 1 Sam. 7:5–10; 12:17–25

Oath: 1 Sam. 14:24

Petition: Ps. 16:1; 51:1; Matt. 14:28, 30

Praise/thanks: Neh. 9:5; Ps. 146:1; 147:1; 148:1; 149:1; 150:1; Isa. 37:16; Dan. 2:20; 9:4; Rev. 5:9; 15:3; 19:1

Question: Ps. 8:4; Hab. 1:2; Zech. 1:9, 19, 21; 2:2; 6:4; Heb. 2:6; Rev. 6:10

Vow: Judg. 11:30–31

Fish and loaves multiplied: Matt. 14:13–21; 15:32–39; Mark 8:1–10

Fleece: Judg. 6:36–40

Food in prayer:

Asking for it: Matt. 6:11; 7:7–11; Luke 11:3, 5–12; cf. Phil. 4:6

Blessing it: Matt. 14:19 (feeding five thousand); 15:36 (feeding four thousand); Acts 27:35; 1 Tim. 4:3–5

Focus (cf. Aspects of Prayer)

Fragrance in prayer: Ex. 30:1–10, 34–38; Ps. 141:2; Luke 1:9–10; Rev. 5:8; 8:3–5

Frequency

Often but phony: Isa. 1:15; Luke 5:33; cf. 18:11–12; cf. also long but in pretense; Matt. 23:14; Luke 20:47; cf. Matt. 6:5

In everything: Phil. 4:6; 1 Thess. 5:18

In all matters of concern 1 Pet. 5:7

Always: Luke 18:1; at all times, Eph. 6:18; 1 Thess. 1:2; 2 Thess. 1:11; constantly, 1 Thess. 2:13

Evening, morning, noon: Ps. 55:17; Dan. 6:10; 1 Chr. 23:30, morning and evening

Seven times a day: Ps. 119:164

At set times of the day: Dan. 9:20–23; Luke 1:9–10; Acts 3:1; 10:3, 9, 30

Night: Gen. 15:2ff.; 28:11–12; 1 Kgs. 3:5–14; Ps. 119 (often); Dan. 2:19–23; 6:10; Matt. 14:23; Luke 6:12

Night and day: Neh. 1:6; Luke 2:37; 1 Thess. 3:10; 1 Tim. 5:5; 2 Tim. 1:3

Without ceasing: humans, 1 Thess. 5:17; celestial beings, Rev. 4:8; continually, Acts 2:42; 10:2

Morning: Ps. 5:3; before dawn, Ps. 57:8, 108:2, 119:147

Noon: Acts 10:9

According to devotedness: Rom. 12:12; Acts 1:14; 2:42; 6:4

Afternoon: Ezra 9:5; Dan. 9:21; Acts 3:1; 10:3–8

Night: Ps. 42:8

Midnight: Ps. 119:62; Acts 16:25

Special stint for ten days: Acts 1:3. 13–14 (cf. 2:1)

Special surge for three weeks: Dan. 10:2–3

Special vigil for many days: Neh. 1:4; cf. day and night, v. 6

Various repeated times: Luke 5:16:

Friendship in prayer: 1 Sam. 18–20, various scenes

Fruit related to prayer:

One’s own prayer: John 15:7–8

Intercessory prayer: Phil. 1:9–11; Col. 1:9–14; 2 Thess. 1:11–12

Various things that are fruit:

Love: Prov. 15:17 (cf. 8, 29); John 15:7–12; 2 Tim. 2:22

Joy: cf. Joy in Prayer

Peace: John 14:27 with 15:7–8; 2 Thess. 3:16; 2 Tim. 2:22;

and beginnings, ends of epistles, Revelation

Gentleness: Prov. 15:1, 18

Goodness: Prov. 15:3 (cf. 8, 29); 1 Pet. 3:11–12

Faithfulness, Meekness, Self-Control: Gal. 5:23 with John 15:7–8, Col. 1:9–12

Waiting: Rom. 8:25–27; Jude 20–21

Fear: Prov. 1:7, 28–29

Grace: cf. beginnings, ends of epistles, end of Revelation

Mercy: 2 Tim. 1:2; Jude 20–23

Righteousness: Ps. 34:15–16; Prov. 1:29; 1 Pet. 3:12

Wisdom: Col. 1:9 (cf. v. 12)

Knowledge: Col. 1:9–10 (cf. v. 12)

Multiplication through prayer: John 15:7–8; 2 Thess. 1:11; 2 Pet. 1:2

Power: Acts 4:29–31; Eph. 3:16–17; Col. 1:11 (cf. v. 12)

Will of God: Rom. 8:26–27; Col. 1:9 (cf. v. 12)

Evangelistic zeal to spread Word: Acts 4:29–31; 2 Thess. 3:1

Futility of prayer to idols: 1 Kgs. 18; Isa. 41–48; cf. Jer. 2:27

Future life in prayer

Intermediate state: Rev. 6:9–11

All eternity: Rev. 7:15; 22:4–5; as celestial beings do, 4:8–11; 5:9–14; 7:11–12, 15–18:

Future millennial state: Isa. 65:24

Gap, one to stand in it:

No man qualifies: Ezek. 22:30

The Messiah qualifies: Isa. 59:16–19; 63:5; 1 John 2:1–2; Rev. 5:1–10

Garden and prayer:

Eden: Gen. 3, talking with the Lord

Gethsemane: Matt. 26; Mark 14; Luke 22

Future paradise: Rev. 7:15; 22:4–5, prayer probably in praise/thanks and affirmations about God’s glory and saint service; cf. the examples in celestial worship, Rev. 4, 5, 7, 11, etc.

Giving

Prayer in giving to God: Deut. 26:1–11

Prayer related to a tithe: Gen. 28:20–22; Deut. 20:12–15

Giving thanks springs from grace 2 Cor. 4:15

Giving prompts thanks: 2 Cor. 9:11–15

Giving related to prayer: cf. the above, and Acts 4:32, 34–37

Gladness in prayer:

By saturation with the Word: Ps. 119 frequently; Jer. 15:16; Col. 1:9–12

By prayer: Hab. 3:18

Glorifying God due to Paul’s testimony: Gal. 1:24

God initiating prayer:

With His Son: Ps. 2:7–9; Ps. 110:1–4

With others: 1 Kgs. 3:4–14 (cf. 5); Matt. 7:7–11; Luke 11:2–4

God’s knowledge and presence: Ps. 139

Good works issuing from prayer: John 15:7–8; Phil. 1:9–11; Col. 1:9–14

Goodness related to prayer: Prov. 15:3; cf. John 15:7–8 with Gal. 5:22–23

Governing leaders in prayer:

Pagan leaders: Gen. 20:7, 17; 47:7; Ezra 6:10; Jer. 29:7; Dan. 2:17–23 (prayer to help a king); Luke 6:28 (sometimes these are leaders); 1 Tim. 2:1–2

Israel’s leaders: 2 Kgs. 19:2–7; 20:11; 22:12–20; 2 Chr. 34:20–28; Isa. 37:2–7

Church leaders: Acts 13:1–3; 14:23; Rom. 15:30–33; 2 Cor. 1:11; 2 Thess. 3:1–2; Col. 4:2–4; 1 Thess. 5:25; Heb. 13:18

Grace related to prayer: cf. Keys to effective prayer

In generosity: Matt. 7:7–11

In strength to serve: Ps. 138:3

In representation before God: Rom. 8:26–27

In praying in the Spirit: Eph. 6:18; Jude 20

In teaching about prayer: Luke 11:2–13; 18:1–8

In labor not in vain: 1 Cor. 15:58

With sufficiency: Acts 4:24, 31, 33; 2 Cor. 3:5; 9:8; 12:7–9

In answers giving fruit: John 15:7–8, 16

In endings of epistles: Rom. through Titus; Heb. 13; Rev. 22:21, in the last prayer of the Bible; cf. Wish prayer; also Aspects, Blessing

Great things through prayer: Job 5:8–9; Jer. 32:17, 27; Jer. 33:3; John 14:12–14; Eph. 3:20

Greatness of God vital to prayer: Job 5:8–9; 1 Chr. 16:24–25; Neh. 9:32; Ps. 48:1; 145:3; 147:5; Jer. 32:17; 27; Acts 1:24–26

Greed in petition: Luke 12:13; James 4:3

Grove: Gen. 21:33; cf. place for prayer, Acts 16:13

Growth linked with prayer; Gal. 4:19; Eph. 1:15–23; 3:14–21; Col. 1:9–14, 28–29; Phil. 1:9–11; 1 Thess. 3:12–13; 5:23; 2 Thess. 2:16–17; Heb. 13:20–21; Jude 20

Guidance in prayer: cf. Protection; Gen. 24:10–27; Ps. 119:133; Acts 1:24; 1 Thess. 3:10–11; guidance of others, 2 Thess. 3:5

Having by prayer: James 4:2

Heavenly prayer:

The Father speaks to His Messiah-King: Ps. 2:7–9; 110:1

The Son speaks to the Father: Ps. 40:6–8; cited in Heb. 10:5–9

The Spirit speaks to Christ: Rev. 22:17a

The Spirit speaks to the Father for believers: Rom. 8:26–27

Satan speaks to God: Job 1–2; Zech. 3:1–5; Rev. 12:10

Healing in answer to prayer: Ex. 15:25–26; 1 Kgs. 17:17–24; 2 Kgs. 4:18–37; 2 Chr. 7:14; Isa. 38:1–8; Matt. 8:5–13; 9:18–26; Acts 9:36–42; 28:7–10; James 5:13–16, etc.

Health/Well-being: 3 John 2, cf. spiritual/physical, not monetary

Heathen as objects of prayer:

Leaders: Jer. 29:7; Ezra 6:10; cf. Gen. 47:10; 1 Tim. 2:1–2

Unsaved: Luke 6:28; Rom. 10:1; 1 Tim. 2:1–2 (cf. vv. 4–5 on salvation concern

Unsaved talking with God: Gen. 20:3–7; Jon. 1, 3

Syrian inquiring from God: 2 Kgs. 5

Helping by prayer; 2 Cor. 1:11; cf. Rom. 15:30–33; Eph. 6:18–20; 2 Thess. 3:1–2; Col. 4:2–3

Holiness a key in prayer; cf. Keys to effective prayer

Home a place of prayer: Gen. 15:2–3, 8; 18:3–5, 9, 15; 21:33; 22:1; 25:21–22; 46:2; Judg. 6:13, 15, 17–18, 22, 36–40; Ps. 119 (various vv.); Dan. 2:17–23; 6:10; Acts 2:42; 4:29–31; 10:2, 4, 9, 30; 12:5, 12; 13:1–3; 14:23; 1 Cor. 7:5; 1 Tim. 5:5; 1 Pet. 3:7, etc.

Holy Spirit related to prayer: cf. above, “Heavenly prayer”

Praying in the Spirit: Eph. 6:8; Jude 20

Holy Spirit praying: Rev. 22:17; cf. Rom. 8:26–27

Hope related to prayer:

OT concept of waiting-hoping: Ps. 27:14; Isa. 40:31, etc.

NT relation: Rom. 5:1–11; 8:25–27; 1 Tim. 5:5

Human spirit in prayer:

Pray with the spirit: 1 Cor. 14:14–15

Pray with help of the Spirit: Rom. 8:26–27; in the Spirit, Eph. 6:18; Jude 20

Pray silently at times, in one’s spirit: 1 Sam. 1:13; Neh. 2:4

Humility a key in prayer: Isa. 66:1; Luke 18:9–14; cf. Keys to effective prayer

Husband and wife in prayer: 1 Cor. 7:5; 1 Pet. 3:7; cf. Family life

Hypocrisy in prayer: cf. Insincere prayer, plus:

Num. 22:10–11, 34 (Balaam); Deut. 23:4–5; Ps. 66:18; Matt. 6:5, 7; 23:14; Luke 20:47

Idols and false prayer: Isa. 41–48; Jer. 2:27; 10:1–18, contrast between false gods and the true God; cf. also Ps. 86:1–10 and inadequacy of idols, v. 8

Impotence in prayer: cf. Insincere prayer; “No” answers

Jer. 3:3–5; Isa. 1:15; 59:1–2; Lam. 3:8, 44; James 4:2–3

Imprecation in prayer: Ps. 109; 139:19–22; cf. Ps. 58

Inaccessible things asked for: Jer. 33:3 (KJV: “unsearchable”); cf. 32:17, 27, Job 5:8–9; Eph. 3:20

Inaudible prayer: Gen. 24:45; 1 Sam. 1:9–16; Neh. 2:4; cf. Isa. 26:16, whispered prayer (cf. Whispering); God knows the thoughts (cf. Awareness of God): 1 Sam. 2:3; 16:7; 2 Chr. 16:9; Ps. 139: 1–4; Acts 1:24; Rom. 2:16; 1 Cor. 4:5. Contrast such prayer with prayer “in a loud voice” (Neh. 9:4; Rev. 5:12, 6:10; 7:10; 11. 15–18; 19:1–8

Incense with prayer:

Altar in tabernacle: Ex. 30:1–10; cf. sweet incense mixture, 30:34–38

Relation to priestly prayer: Ex. 30:7–8, 10; Luke 1:9–11

Relation to individual prayer: Ps. 141:2

Relation to future judgment: Rev. 8:3–5

Saints’ prayers under angelic care: Rev. 5:8; 8:3–5; cf. Heb. 1:14

Sweetness: Ex. 30:34–38; Ps. 141:2

Time of incense: Luke 1:9–10

Incense God detests: Isa. 1:13; cf. Prov. 15:8, 29; 28:9

Incomplete devotion to God: 1 Kgs. 3:3 (relate to prayer, vv. 4–14)

Inheritance (spiritual): Ps. 16:5

Insincere prayer: cf. Hypocrisy; “No” answers; Impotence

When the unsaved pray: Job 27:9; Judg. 17:1–6; Ps. 109:7; Prov. 15:8, 29; 28:9

When people of Israel, saved or unsaved:

Look to idols: 1 Kgs. 18; Isa. 41–48; Jer. 2:27; Hos. 4:12; cf. Idols and false prayer

Rely on other things: 1 Sam. 28:6

Live in ungodly ways: Ps. 66:18; Isa. 1:15; 59:1–2; Jer. 3:3–5; 11:14; 14:11; 21:1–2; 37:1–5; 42:2 (rebellion); Lam. 3:8 (God shuts out the prayer); 44 (no prayer can pass through); Hos. 7:14; 8:2–4; Mic. 3:4; Zech. 7:13 (God will not listen); Mal. 1:2, 6–10, 13; 3:7, 8, 13 (disrespect for God); Matt. 6:5 (parading), 7–8 (multiplying words); Matt. 23:14; Mark 12:10; Luke 20:47; Luke 18:9, 11–12 (self-righteous)

Come in hypocrisy: Num. 22:10–11 (Balaam); Isa. 58:1–2; Zeph. 1:5–6; Zech. 7:1–7; Luke 20:47, make long prayers in lust for plaudits

When pre-Israelites speak to God: Gen. 4:9 (without truth or caring)

When people of the church pray: James 4:2–3 (cf. Zeph. 1:5–6):

cf. also Inquiry through those close to God (below)

Installation of elders with prayer: Acts 14:23

Intercession (cf. Aspects of prayer)

Intercession for all people: 1 Tim. 2:1–2

Intercession for those in authority: cf. Government leaders; 1 Tim. 2:1–2

Interpretation with prayer and tongues speaking: 1 Cor. 14:13–17; cf. thanks for tongues, but priority of normal speaking

Inquiry through those close to God:1 Kgs. 13:6 (insincere); 1 Kgs. 22–2 Chr. 18; 2 Kgs. 3:11; 13:4 (evil); Zech. 7:1–7 (insincere); Isa. 37 (to godly Isaiah)

Intensity in prayer: Luke 22:44; cf. Fervency

Intimidation beaten by prayer: Isa. 37

Invitation of God to prayer

For petition/intercession:

The Messiah: Ps. 2:8

Believers: 1 Kgs. 3:5; Matt. 7:7–11; Luke 11:8–13

For praise: 1 Chr. 29:20

Invoking God as witness (cf. Oath)

Israel’s restoration an object of prayer/intercession for it: Isa. 63:15–64:24; Jer. 29:10–14; 33:3 related to 4ff.; 32:17, 27 in their context; Ezek. 36:37; Dan. 9:4–19

Praise Israel is to voice: Isa. 57:19; 61:3, 10–11

Jerusalem and Israel in prayer:

For the city itself

Its restoration: Dan. 9:18–19

Its peace: Ps. 122:6–8

For the land involving the city

Blessings for restored Israel: Jer. 29:10–14; 33:3 (cf. pledged fulfillment in vv. 4ff., also Jer. 31–32); Isa. 24–26; Lam. 5:21–22; Hos. 2:14ff.; 14:1ff.; Joel 3; Amos 9:11–15

Guarantees of God’s answer: Joel 2:17–3:21; Mic. 7:7–20; Zeph. 3:9–20

King and Kingdom in power: Ps. 72

Land the same covenant land given: Ezek. 36:28

People to be restored to the land: Isa. 11:11–16; 27:12–13; 43:5–6; 61:4–9; Jer. 11; 31–33; Ezek. 28:25–26; Chaps. 36–39; Hos. 2:14–23; Joel 3:16–21; Amos 9:11–15; Mic. 7:7–20; Zeph. 3:9–20; Zech. 14

Pledge of God to let Israel ask for future blessing: Ezek. 36:37 (cf. context for God’s promise to restore, Ezek. 37, 39)

Portions of land allotted to various tribes: Ezek. 48

Protection of Jerusalem and various blessings: Zech. 14

Prayer at first advent for Jesus to “save now”: John 12:12–19

Prayer in future kingdom: Isa. 65:24; Zeph. 3:9, 14

Productivity in vocation: Isa. 65:18–25; Amos 9:11–15

Rebuilding of actual cities:

Salvation of Israelites: Rom. 10:1–15

Two parts of Israel reunited: Isa. 11:13–14

Jesus in prayer: cf. Messiah below

Jesus as Recipient of Prayers:

cf. God the Father: Ps. 110:1; Matt. 6:9; Luke 6:12; Acts 12:5; Heb. 1:5, 8–13

cf. God the Spirit: Rev. 22:17; intermediary recipient, Rom. 8:26–27

Praying to Jesus Christ: John 14:14 (some mss.); Acts 7:59; 9:5; 22:8, 10, 16, 19–20; Rev. 22:20

Joy in prayer:

In seeing God’s face or presence: Job 33:26; Ps. 16:11; 51:12; 119:55, 57a, 102, 114, 132, 135, 145, 151a, 169a, 170a, 173, 176a; Jer. 15:16

In giving to the Lord: Deut. 14:22–29 (cf. v. 26)

In God the gladness of one’s joy: Ps. 43:4

In God’s presence: Ps. 16:11

In God’s house of prayer in His future kingdom: Isa. 56:7

In intercessory pleading: Col. 1:9–12

In praising God: 2 Chr. 29:30; Ps. 71:23

In protection: 2 Chr. 20

In offering sacrifices and at feasts: Deut. 16:1–17; 22:1–8

In reports of other believers’ steadfastness: 1 Thess. 3:9 (cf. 1:2)

In a resurrected Savior: John 16:20, 23–24

In safety through invasion: Hab. 3:18

In the Word: Ps. 119:111;Jer. 15:16; Col. 1:11 (cf. 10–11); 3:16f.

In God the joy of one’s strength: Deut. 12:5–19; Neh. 8:10

Loss of joy by sin: Ps. 51

Justice as a cry: James 5:4; cf. often in Ex. 2–3

Keys to effective prayer

cf. lists at ends of Ps., Prov., and Fruit of the spirit and prayer

Brotherly attitude to other believers: 1 Pet. 3:8

Delighting in the Lord: Ps. 37:4

Effort to glorify God through Christ: 1 Pet. 4:11 (cf. v. 7)

Exercising gift to serve others: 1 Pet. 4:10 (cf. v. 7)

Faith: Gen. 15:2–6; 22:5, 8; 1 Chr. 5:20; 2 Chr. 20:20; Ps. 55:20 and 1 Pet. 5:7; Hab. 3:18–19 (cf. dwelling on God’s faithfulness, 3–15); Matt. 21:22; Mark 9:23–24; Luke 19:8; Rom. 14:23; Heb. 11:1, 6; James 1:5–7; 5:15; 1 Pet. 2:23; 4:19; Jude 20

Fear toward God: Ps. 145:19

Harmonious spirit: 1 Pet. 3:8 (cf. vv. 10–12)

Hating evil, loving good: Amos 5:15:

Help of Holy Spirit: Rom. 8:26–27; cf. Eph. 6:18; Jude 20

Hospitality: 1 Pet. 4:9 (cf. v. 7)

Humility: 2 Sam. 7:18–29; 1 Kgs. 3:4–14; 1 Chr. 17:16–27; 2 Chr. 7:14; 12:6; 12; Ps. 51:17; Prov. 15:22, cf. vv. 8, 29; Matt. 6:1–8; 1 Pet. 3:8 (cf. v. 12); 5:6–7

In Jesus’ name: John 14:13– 14; 15:16; 16:23–24; Eph. 5:20

Listening respect: Eccl. 5:1–4; Prov. 2:1–4; 28:9

Love: Prov. 15:17; John 14:21–23; John 15:7 with 8–12; Rom. 15:30; 1 Cor. 13 with 14:13–15; Eph. 4:15 and 6:18–20; 2 Tim. 2:22; 1 Pet. 4:8; Jude 20–21

Obedience without compromise: 1 Kgs. 13

Piety: Heb. 5:7

Praise: 2 Chr. 20:6, 19, 21, 26–28

Purity: Ps. 51:7, 10; 2 Tim. 1:3; 2:22

Repentance: 2 Chr. 33 (Manasseh); Isa. 64:5–7; Luke 18:9–14

Righteousness: Ps. 34:19–21; 84:9–11; 101:6; Prov. 10:1–24; 15:8, 29; 2 Tim. 2:22; 1 Pet. 3:12

Sanctifying the Lord in the heart: 1 Pet. 3:17 (cf. v. 12)

Saturation with God’s Word: Neh. 8:1–6; 2 Kgs. 23:25; Ps. 19:7–11; 119:2, 7, 57–58, 116, 132–33,. 145–46; Prov. 30:5–6; Jer. 15:16; Phil. 4:6–7 with v. 8; Col. 3:16f

Seeking peace: 1 Pet. 3:11–12

Sincerity/simplicity: Matt. 6:7

Sympathetic with other believers: 1 Pet. 3:8

Sober spirit: 1 Pet. 4:7

Truth: Ps. 51:6; 145:18

Whole-heartedness for things of God: Ps. 119:2, 10, 58, 69; Prov. 3:5–6; Matt. 6:19–24, 33

Will of God as the rule:

Standing for this: Neh. 5:13–29; Matt. 6:8; John 15:7; Rom. 8:26–27; 1 John 5:14–15

Standing against the opposite: 1 Sam. 15:9, 11, 14, 16–31; Prov. 28:9; Isa. 1:17–23; 1 John 3:22

Wisdom of God impacting the life: Ps. 51:6

Kings and prayer (not exhaustive)

Ahimelech: Gen. 20

David: 1 Sam. 16–2 Sam.; 1 Kgs. 1–2; 1 Chr. 11–29; many Ps.

Kingship of God a motivation: Ps. 146–150; Jer. 10:7, 10; Rev. 15:3–4

Knock in prayer: Matt. 7:7–11; Luke 11:8–13

Knowledge (Relation to prayer):

cf. Keys, Word-saturated life

Prov. 2:1–5; John 15:7; 14:21–23; Eph. 1:15–23; 3:14–21; Phil. 1:9–11; Col. 1:9–10; 3:16f.

Knowledge God has: Job 28; 38–41; Ps. 139:1–4; Dan. 2:17–23; Acts 1:24–26; Rev. 2:23; 8:3–5; 20:11–15

Lamb of God in prayer: Rev. 5:8–14; 7:9–12; 15:2–4; 19:1–9

Late in life prayer: Manasseh: 2 Chr. 33

Lawyer’s question about eternal Life: Luke 10:35–37

Laying on hands: Acts 6:6; 8:15, 17; 13:1–3; 28:8

Length of prayer: cf. Longest prayers

Three weeks: Dan. 10:2–3

Ten days: Acts 1

All night: 1 Sam. 15:11; Ps. 119:148; Luke 6:12

Day and night (at various times): Neh. 1:6; 1 Thess. 3:10; 1 Tim. 5:5; 2 Tim. 1:3

Regular set times (parts of a day): cf. Three Times, and Dan. 9:21; Acts 3:1; 10:3, 9, 30

Several hours: Gen. 32:24ff.; Matt. 14:23; Acts 12:5, 12

Shortest prayers: Hanani:, Gen. 22:1; 46:2 etc.; NT phrasing of this, Acts 9:10; Amen, Deut. 27:15; 16:36b; 1 Cor. 16:24; Rev. 5:14; Amen, Amen. Neh. 8:6; Amen, Lord, Jer. 11:5

Three times a day: Ps. 55:17; Dan. 6:10

Levites and prayer for Israel: Deut. 10:8

Liberty to speak: cf. Access; also Eph. 6:19–20; 2 Thess. 3:1

Light on the Word: Ps. 119: to see truths (v. 18), be taught (26, 33, 64, 66), grasp (27, 34), yield to (28), grow (12), walk in obedience (35), receive grace (58), be quickened/revitalized (58, etc.), live in its light (105)

Lifting up hands: Ex. 17:8–13

Listening in respect for God: Eccl. 5:1–4; Prov. 1:33; 2:1–4; 28:9; cf. “Hear” in Scripture

Longest prayers:

cf. Length of prayer above

Long phony prayers: Matt. 23:14; Luke 20:47

Longest recorded individual prayer: 1 Kgs. 8; 2 Chr. 6

Longest recorded group prayer: Neh. 9

Longest continued vigils

Anna: Luke 2:36–38

cf. long believing lives: Methuselah, Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Samuel, Nehemiah, Jeremiah, Daniel, etc.

Longest recorded praying by Jesus: John 17

Longest teaching by Jesus: Luke 11:2–13

Lots as a means with prayer: cf. Bodily actions; last mention, Acts 1:26

Loud prayer:

To false gods: 1 Kgs. 18:28–29

To the true God: Neh. 9:4, and cf. Inaudible Prayer

Love to have precedence over tongues: 1 Cor. 13–14

Love feast related to prayer: Acts 2:42, 46; Jude 12

Marriage in God’s will: Neh. 13:28–31; 1 Cor. 7:5; 1 Pet. 3:7

Meekness in prayer: Gal. 5:23 (relate to John 15:7–8; Col. 1:9–12)

Messiah in prayer:

At His first advent: Ps. 40:6–8; Heb. 10:

For transgressors: Isa. 53:12

Cry of forsakenness: Ps. 22:1; Matt. 27:46

Lord’s prayer: John 17

Other prayers in Gospels: cf. Matt., Mark, Luke, and John

Gethsemane: Matt. 26:36–46

Remembrance by writer of Hebrews: 5:7

Mighty things God can do: Job 5:8–9; Jer. 32:17, 27; 33:3; Eph. 3:20

Miracles related to prayer

In a non-exhaustive list:

Plagues in Egypt, Ex. 5–12

Crossing Red Sea: Ex. 14–15

Provisions in desert treks: Ex. 15, 16, 17; Num. 11, 17, 21, etc.

Conquest of Canaan: falling of Jericho’s walls, Josh. 5:13–15 with 6:1ff.

Sun standing still, 10:12–14

Dead raised to life: 1 Kgs. 17:17–24; 2 Kgs. 4:18–37; John 11:41–42; Acts 9:36–40

Fire falls: 1 Kgs. 18

Armies routed: 2 Kgs. 19:35 (cf. prayer, 14–19); cf. also Isa. 37; 2 Chr. 20

Sun dial goes back: 1 Kgs. 20:1–11 (cf. prayer, 2–3, 11); cf. also Isa. 38

Dream reproduced, interpreted: Dan. 2:17–23

Lions kept harmless: Dan. 6 (cf. prayer, v. 10)

Multitudes fed: Matt. 14:13–21 (cf. prayer, 19); 15:32–39 (prayer, 36)

Walking on water, stilling waves: Matt. 14:22–33 (prayer 23, 30)

Model prayer for disciples: Matt. 6:9–12; Luke 11:2–4

Morning prayer: cf. Frequency; also Times

Motivations to pray:

Ability of God: Job 5:8–9; Ps. 146:6–9; 147:5; Jer. 32:17, 27

Concern about anxieties

Personal needs: Ps. 55:22; Matt. 7:7–11; Luke 11:8–13; Phil. 4:6; 1 Pet. 5:7

Needs of others: Isa. 37:20; Matt. 9:36–38; Acts 12:5, 12; Rom;. 10:1; 15:30–33; Eph. 1:15–23; 3:14–21; 6:19–20; Phil. 1:9–11; 4:6, 19; Col. 1:9–12; 2 Thess. 3:1–2

Needs together: Ezra 8:21–23

Covenant care: Ex. 32:11–13; Ps. 147:2–4, 6

Creation: Ps. 100:3; 148:6; Isa. 37:16; Jer. 10:12–16; Rev. 4:9–11; 14:7

Desire for help to serve: Luke 6:12; Acts 4:23–31; Rom. 15:30–33; Eph. 6:19–20; Col. 4:2–4

Fatherhood of God to believers: Matt. 6:9; 7:7–11; Luke 11:2–4, 8–13

Goodness of God: Ps. 73; 100:5

Kingship of God: Ps. 146:10

God to men: Gal. 2:20

Men to God: Ps. 18:1; John 21:15–17; 2 Cor. 5:14–21

Praise is appropriate to God: Ps. 145:3; 147:1; Matt. 6:9

Promise of God: Gen. 32:9–12; Ex. 32:9–14

Testimony to pagans: Ex. 32:12; Num. 14:13–19; Deut. 9:28; Josh. 7:6–9; Ezra 8:21–23

Multiplication by prayer: John 15:7–8; 2 Pet. 1:2; 2 Thess. 1:11

Name of Jesus (Asking in His name):

cf. Addressees in prayer

Asking Jesus when on earth:

Not asking Jesus as bodily present: John 16:23

Asking Father in His name now: John 14:12–14; 15:16; 16:23–24, 26

Asking Jesus now in Jesus’ name: John 14:14 possibly; prayer to Jesus in Acts 7:59–60; 9:5, 13–17; 22:8, 10, 13–16, 17–21; 26:15; Rev. 22:20

Naming a place for prayer: Bethel, Gen. 28:17–19; 35:6–7; The Lord is my banner, Ex.17:8–13; Judg. 6:24, “The Lord is peace”; 1 Sam. 7:12, Ebenezer, “Stone of help”

Natural phenomena changed through prayer:

Armies routed: Judg. 6:5–25; 2 Kgs. 6:19–23 (cf. prayer, 17–18); 2 Chr. 20; Isa. 37:36–38 cf. prayer in 37:1–4, 14–21

Bitter waters made sound: Ex. 15:22–27 (cf. 25)

Dead brought to life: 1 Kgs. 17:17–24 (cf. prayer 20–22); 2 Kgs. 4:8–37 (cf. v. 33); John 11:41–42; Acts 9:36–43 (cf. v. 40)

Drought remedied: 1 Kgs. 17:1; James 5:17

Fire falls from heaven: 1 Kgs. 18:20–39 (cf. 37)

Fire quenched: Num. 11:1–3; Amos 7:4–6

Fish and loaves multiplied: Matt. 14:13–21; 15:32–39; Mark 8:1–10

Healing the sick: Acts 28:7–10; James 5:13–16

Leprosy healed: Num. 12 (cf. v. 13)

Preservation in a sea creature: Jon. 2:1–9

Quail provided: Num. 11:10–35 (cf. 11–15, 21–22)

Rain falls: 1 Sam. 12:18 (cf. 18, 19, 23); 1 Kgs. 18:43–46; James 5:18

Regathering of Israel: Jer. 33:3 (cf. 4ff.)

Removing plagues: frogs (Ex. 8:8–15); locusts (10:17–20); thunder/ hail (9:28–35); locusts (Joel 1; Amos 7:1–3)

Safety in lions’ den: Dan. 6:7–23 (cf. 10, 11)

Sea creature releases victim: Jon. 2

Ship passengers saved in storm: Acts 27 (cf. 21)

Storm stilled: Jon. 1:4–16; Matt. 8:23–27; Mark 4:25–41; Acts 27

Sun dial goes back: Isa. 37:4–8

Sun stands still: Josh. 10:12–14

Walls of Jericho fall: Josh. 6 (cf. 5:13–15)

Water in a desert: Ex. 17:1–7 (cf. 4); 2 Kgs. 3 (cf. 11, 14)

Waters of Red Sea raised: Ex. 14:13–21 (cf. 13, 15):

Nearness of God to believers: Deut. 4:7; Matt. 7:7–11; Luke 11:8–13; Eph. 2:22; 3:12

Neglect of prayer: Jon. 1:4–15; Isa. 30:19; James 4:2

New song in prayer: Ps. 149:1; cf. also 33:3; 40:3; 96:1; 98:1; 144:9; Isa. 42:10; Rev. 5:9; 14:3; cf. 15:3, “the song of Moses... and the song of the Lamb”

Nighttime prayer: cf. Times of Prayer; also Frequency

“No” answers: Deut. 3:23–29; 32:48–52; 1 Sam. 28:6; Ps. 66:18; Isa. 59:1–2; Lam. 3:8, 44; Acts 22:17, “no” to place but not continuation of ministry; “no” to request but not to basic desire, 2 Cor. 12:7–9

No prayer appears: Esther, Obadiah, Haggai, 2 John

No willingness to pray: Jon. 1, Jon.; James 4:2

Oath in prayer: cf. especially Gen. 28:11ff.; and references there; also cf. 1 Sam. 3:17; 14:24, 28

Object prayed to: cf. Addressees in prayer

Objects used physically in prayer: cf. Bodily actions when praying

Baskets of figs: Jer. 14

Fleece: Judg. 6:36–40

Rod (staff): Ex. 7–12 (often); 17:8–13

Title deed to land: Jer. 32

Offerings related to prayer: Ex. 30:1–10, 34–38; Ps. 141:2; Luke 1:9–10; cf. Lev., Introduction, Lev. 1–7; 7:12–13; cf. Peace offering; also cf. summary in Ps. 51:16–17 of validity in offerings only when heart reality accompanied them

Omniscience of God: cf. Mighty things God can do

Opening doors by prayer: Col. 4:3

Opposition by revilers: Luke 6:28; cf. Matt. 5:44

Other nations praying to God (future kingdom): Isa. 19:20–21

Pain in prayer: 1 Chr. 4:9–10; 1 Sam. 15:11

Pampering self: Jon. 4

Peace of Jerusalem: Ps. 122:6; cf. 129:5; 137:7–9; Neh. 1:4ff.; 2:4

Permeating prayer: Ps. 119 often; cf. Times of prayer; Luke 5:16; Eph. 6:18; Phil. 4:6; 1 Thess. 5:17

Perspiration in prayer: Luke 22:44; cf. Fervency; Intensity

Pilate’s questions: Matt. 27:1–2, 11–30; Mark 15:1–19; Luke 23:1–25

Places of prayer

Cross: Matt. 27:46

Heaven: God, Ps. 2:7–8; 110:1–4; John 12:28; angels, Rev. 4:8–11; 5:9–14; 7:11–12; 11:15–18; 16:5–6; 19:1–6; believers, Rev. 6:9–11; 7:9–12; 15:2–4; 22:4, 5; Satan, Job 1–2; Zech. 3

Inside a building: courtyard, Judg. 16:28–30; tabernacle chamber, 1 Sam. 3:3; 10–15; sitting in king’s chamber, 1 Sam. 7:18–29; lying on ground in or near king’s chambers, 2 Sam. 12:16, 20; upper room, 1 Kgs. 17:17–24, 2 Kgs. 4:1–37 (cf. vv. 11, 21), Acts 1:14–26; king’s bedroom, Isa. 38:1–8; king’s dining room, Neh. 2:4; at home worshipping, Ps. 119:18, Dan. 6:10; in temple, Isa. 37:14–20, Luke 2:36–38; Acts 22:17; prison cell, Acts 16:25

Out in nature: under the stars, Gen. 15:5–21; grove of trees, Gen. 21:33; bank of creek, Gen. 32:24–32; bank of river, Ezra 8:21– 23, Acts 16:13; winepress, Judg. 6:11–18; threshing floor, Judg. 6:36–40; desert place, Mark 1:35; a mountain, 1 Kgs. 18:20– 40, 41–45, and Matt. 14:23; olive garden, Matt. 26:36–46; outside a city, Jon. 4:5–11; hlll, Ex. 17:8–13; battlefield, Josh. 10:12–15; 1 Chr. 5:18– 22; garden, Gen. 3

Outside a place of worship: 1 Sam. 1:9–18, 26–27

At sea: on a ship, Jon. 1:4–14 and Acts 27:35; on a sea itself, Matt. 14:30:

A particular site: city well, Gen. 24:10–27; battle field, Judg. 15:18; public altar, 1 Sam. 7:5–11; roadway station, Acts 28:15; beach at Miletus, Acts 20:36; beach at Tyre, Acts 21:5; stoning place at Jerusalem, Acts 7:59–60

Island: Acts 28:7–9

Jail: Acts 16:25

Position of the body in prayer

cf. also Bodily actions when praying

Crouching: 1 Kgs. 18:42

Bowing: Gen. 24:26–27, 48; cf. 52

Hanging on a cross: Matt. 27:31–66; Mark 15:20–41; Luke 23:33–46

Kneeling: 1 Kgs. 8:54; Ezra 9:5; Dan. 6:10; Luke 22:41; Acts 9:40; 20:36; 21:5; Eph. 3:14

Lying in bed: Isa. 38:

Prostrate: Josh. 7:6; 2 Sam. 12:16; Matt. 26:39; Rev. 4:10; 5:8, 14; 7:11; 11:16; 19:4

Sitting: 2 Sam. 7:18; 1 Kgs. 19:4; 1 Chr. 17:16

Sitting with hands lifted: Ex. 17:8–13

Standing: Gen. 18:22; 24:13, 43; 1 Sam. 1:26; 1 Kgs. 8:22, 55; 17:1; 19:13; 1 Chr. 23:30; 2 Chr. 6:12–13; Luke 18:11; 12; Mark 11:25; Rev. 15:2–4

Various positions: Jon. 2:1–9 (inside great fish)

Power gained in prayer: Judg. 16;28–30; Ps. 119:28; 138:3; Acts 1:8, 14–26; 2:46ff.; 4:29–31; Eph. 3:16–17; 6:19–20; Col. 1:9–12

Praise (cf. Aspects of Prayer):

From men: 2 Kgs. 19:15; 1 Chr. 29:10–19; Ps. 18:1; 145:3; 146–150 and many Ps.; Isa. 37:16; Dan. 2:17–23; Matt. 6:9; Luke 11:2

From men to a false god: Judg. 16:24

From celestial beings: Luke 2:13–14; Rev. 4:8–11; 5:11–14; 7:10–12; 12:17–18; 19:1–6

From all created things: Ps. 148

For Israel’s future: Isa. 12:1, 4–6; 51:3; 61:3, 10–11

Prayer in relation to things:

cf. Concerns in Prayer

Avowing righteousness: Ezek. 4:14

Before salvation: Acts 10:1–2

Christ on the cross: Matt. 27:31–66; Mark 15:20–39; Luke 23:32–46

Conversion: Luke 18:9–12; Acts 9:5, 11, 22:8, 10;, 26:15 (Paul’s); Rom. 10:9–10; possibly Jon. 3

Disobedience: Num. 12:13; 20:6; 1 Sam. 15:11

False offerings: Num. 16:15

Fear of the awesome God: Deut. 18:16

For a successor: :

For complete obedience: 1 Chr. 29:19

God’s summons to service: Ex. 3:4, 11, 13; 4:1–2, 10, 13; Judg. 6:13, 15, 17, 22, 36–40; Isa. 6; Jer. 1:6, 11–13; Jon. 2:1–9 (belated)

Guidance in battle: 1 Chr. 14:10–11, 14–16

Incomplete obedience: 1 Kgs. 13:6 (cf. 11–32)

In Jesus’ name: John 14:12–14; 15:16; 16:23–30; cf. Eph. 5:20

Interpretation of a tongue: 1 Cor. 14:13

Invoking witnesses: Deut. 4:26; 30:19; 31:28

Keeping in holiness: Prov. 30:7–9

Truthfulness: v. 8

Balance between selfsufficiency and lack: v. 8

Reasons: v. 9

Pagans

Their own prayer: Jon. 1, 3

For one’s illness: 2 Kgs. 8:8; Acts 28:7–9

For sparing them: Gen. 20:7, 17

For their forgiveness: Luke 23:34; cf. Acts 6:7

Pampering self: Jon. 4; James 4:2–3

Peter’s question about plans for John: John 21:21

Physical matters: cf. Concerns in Prayer; also Natural Phenomena

Plea to enter promised land: Deut. 3:23–28

Praise

To God: Deut. 29:10–19

To the bridegroom: Ps. 45

For covenant with David: Ps. 89

For the Messianic King and Kingdom: Ps. 72; Ps. 110, for the future

King

For Israel’s future restoration: Isa. 42–43

Present dullness to praise: 43:22–24

Prospective destiny to praise: 43:7

Preaching help

Boldness: Eph. 6:19–20

Clarity: Col. 4:4

Come with joy: Rom. 15:32

Lodging: Phile. 22

Open door: Col. 4:3

Prayer in general: 2 Cor 1:11; 1 Thess. 5:25; Heb. 13:18

Protection: Rom. 15:30–33; 2 Thess. 3:2

Successful spread of the Word: 2 Thess. 3:1

Release from prison: Phil. 1:19; Phile. 22

Promised multiplication of Israel: Deut. 1:10–11

Prophet as an intermediary between God and men: Deut. 18:15–18 (cf. Fear)

Purity: Ps. 34:15–18; Ps. 66:18; 1 Pet. 3:12; 2 Tim. 2:22

Satan’s wiles: Matt. 6:13;c Luke 11:4; 22:31–32. Eph. 6:10–20

Separation from sin: Neh. 13

Successor in one’s ministry: Num. 27:12–23

Tribes of Israel: Deut. 33

Victory in battle: 1 Sam. 7:8–11

With head uncovered: 1 Cor. 11:4, 5, 13

Workers needed: Matt. 9:36–38; Luke 10:2

Presence of God: Ps. 18:8; 73:23, 28

Preservation by God: Ps. 16:2, 5, 8–10

Preservation: Ex. 32:9–11; Deut. 9:25–29; Ps. 16:1

Pretense in prayer:Matt. 6:5, 8; 23:14; Luke 20:47; cf. examples in Mal.

Priests:

Their ministry: incense, Ex. 30:1–10

Their compromise: Eli, 1 Sam. 1–4; Mal.; Micah, 1 Sam. 18:5–6

Notable priests and prayer: Unfaithful overall, Eli, 1 Sam. 1–4; faithful overall, Aaron, helper in prayer, Ex. 17:8–13, ministered in incense, Ex. 30:1–10; confessed sin, Num. 12:11; Levites, Neh. 9:2–38; Melchizedek, Gen. 14:18–20; a greater than Melchizedek, Ps. 110:1–4; Heb. 4:14–16; 5:5–10; 7:4–17, 24–25 Samuel, 1 Sam. 3:10; 7:8–10; 12:18–25 (cf. offering, Chap. 16). Jeremiah, cf. Prophets; Ezekiel, cf. Prophets; Levites, Neh. 9:2–38; idolatrous priest of Micah, Judg. 17:5–13; 18:1–31; Zacharias, Luke 1:5–23

Priorities to spotlight: 1 Kgs. 3:5–15; Prov. 30:7–9

Prison a place of prayer: Acts 16:25

Private prayer: Dan. 6:10; Matt. 6:6; Acts 22:17; Eph. 1:15–23; 3:14–21; Phil. 1:9–11; Col. 1:9–14; 1 Tim. 5:5; 2 Tim. 1:3; etc.

Prodigal’s prayer: Luke 15:18–19

Profession that is empty and prayer: Acts 8:24

Promise of greater things by prayer: John 14:12–14

Promise of land in corporate prayer: Neh. 9: God chose Abraham (7), gave Canaan to him and descendants and fulfilled it (8), told Israel to enter (15), brought them into that land (23–24), now in Nehemiah’s day they are slaves in that land and in great distress (36–37); prophets refer to a yet future possession in peace, Isa. 27, 43; Jer. 31:31– Chap. 33; Ezek. 36–39, 48; Joel 3; Amos 9:11–15; Zeph. 3; Zech. 14

Prophesying a precedent over tongues: 1 Cor. 14; prayer vital, 14:13–17

Prophetess (Huldah): 2 Kgs. 22:12–20–2 Chr. 34:20–28 (inquiring of the Lord)

Prophetic prayer: Gen. 9:14–27, Noah; 49, Jacob; Deut. 32:21–23, 41–43 (Moses); 1 Sam. 2:10 (Hannah)

Prophets (their own prayer):

Abraham: Gen. 20:7 (called a prophet), 17; 15:2–3; 18:22–33

Samuel: 1 Sam. 3:10; 7:8–10; 12:18–25; 15:11; cf; Ps. 99:6; Jer. 15:1

Elijah: 1 Kgs. 17:1, 17–24; James 5:17–18

Elisha: 2 Kgs. 4:18–37

Isaiah: Isa. 6:1–13

Jeremiah: Jer. 1; Chaps. 14–15; 20; 32:16–25

Ezekiel: cf. Ezek. 1–3

Daniel: Dan. 2:17–23; 6:10; 9:4–19; 10:12; 12:8

Unnamed prophet of compromise: 1 Kgs. 13

Amos: Amos 7:2, 5

Jonah: lack of it, Jon. 1:3–16; in great fish, 2:1–10; anger and desire to die, 4:1–3, 8; resistance to God, 4:9

Zechariah: Zech. 1:9, 19, 21; 2:2; 3:5; 4:2, 4, 11; 5:2, 6, 10; 6:4

Purifying the house of prayer: Matt. 21:12–13 [cf. Isa. 56:7]; Mark 11:15–18; Luke 19:45–48

Purity in prayer: 2 Tim. 2:22

Pursuit of love with prayer: 1 Cor. 12:31; Chap. 13; 14:1 (cf. vv. 13–17)

Qualifications for prayer: (cf. Keys for effective prayer)

cf. John 15:7; 2 Tim. 2:22; 1 Pet. 3:12; 1 John 5:14–15

Questions to God (cf. Aspects of prayer)

Insincere: Matt. 19:16, 18 (cf. v. 22); Luke 10:25–37 (cf. v. 29)

Impudent: (argumentative): Mal. 1:7; 3:13; John 9:40

Respectful/Teachable: Gen. 15:2–3; 25:22; Job 7:1–3, 17–21; 10:3–7, 9–11, 18, 20; 13:24–25; 14:3–4, 10, 14; 17:2–3, 15–16; 40:4; 42:3; Jer. 12:14; 14:8–9; 6:4; Luke 1:34; John 1:38–51

Quietness in prayer: cf. Inaudible prayer; Waiting

When it is in waiting: Isa. 40:29–31; cf. Ps. 25:3; 27:14; 37:34; 40:1; 62:5 (in silence); 130:5–7 (cf. vital relation with the Word, and in vv. 1–4 prayer)

When in prayer: Ps. 23:2, God’s leading beside quiet waters, related to prayer in vv. 4–5; 131:2 composed and quieted [in prayer]; 1 Tim. 2:2, peace a result prayer can gain; cf. resting in prayer, Ps. 91, 95

When in whispering: Isa. 26:16 (cf. Whisper in prayer)

Quick answers to prayer:

For guidance to success (Gen. 24:12–27); for protection (Gen. 32:24–32; cf. 30 and 33:10); falling of fire on a sacrifice (1 Kgs. 18:36–39); rain (18:42–45), success before a king (Neh. 1:11; 2:4–8); prayer in the future kingdom (Isa. 65:24); healing (Matt. 8:1–4, 5–13; 9:18–25); stilling a storm (Matt. 8:23–27); feeding multi- tudes (Matt. 14:22–33; 15:21–28); curing leprosy (Luke 17:12–19); raising the dead (Acts 9:36–40)

Quicken: (cf. Revive)

Quitting ministry: Jon. 1:3, 10; 4:8; Jer. 20:7, 14–18

Reasons for “No” answers: cf. Insincere prayer

Sin in a person or group: 1 Sam. 23:2; 28:6; Ps. 66:18; Prov. 15:8, 29; 28:9; Isa. 1: 59:1–2; James 4:3

Sin in those prayed for: Jer. 7:13, 16; 11:14; 14:11; 15:1; cf. 19:15; 37:6–10; Lam. 4:6

Reasoning with God: Gen. 32:9–12; Ex. 32:9–11, 24–32; Job (often); Isa. 37; Jer. 14–15; Hab. 1

Rebirth and prayer: John 3:2–9; 4:15; 9 (blind man); Acts 9, 22, 26 (Saul)

Receiving the Spirit: Luke 11:13; Acts 1:14–26; 2:1–4; 8:17

Refuge to the praying: Often in Ps.:5:11; 7:1; 11:1; 14:6; 16:1, 17:7; 18:2; 25:20; 31:1–19; 36:7; 57:1 (twice); 61:3, 4; 71:1, 7; 91:2; 94:22; 141:8; 143:9; also Jer. 17:17

Refusal to pray: Jon. 1:4–15 (cf. v. 6); James 4:2

Relief sought: Job 6:8; 7:11–21; Jon. 1:4–15; Luke 18:1; Phil. 4:6, 19; 1 Pet. 5:7; cf. Concerns in prayer

Request for light on Word: Ps. 119:18; Luke 12:41; Eph. 1:15–23; cf. Light on the Word

Repentance: cf. Confession; 2 Chr. 7:14; 33:10–17; Joel 1:13–14; Acts 8:22

Rest (physical): Ps. 119:62, 148

Restoration of praise in Israel: Isa. 61:3, 10–11; Jer. 33:9, 11

Retribution on godless: Lam. 1:21–22; cf. Imprecation, Curse

Revive (Enliven, Empower): Ps. 80:18; 85:6; 119:25, 37, 40, 50, 88, 93, 107, 149–50, 154, 156, 159; 138:7; 143:11; Hab. 3:2

Righteousness crucial: 1 Kgs. 3:6; Ps. 34:15–17; 66:18; 1 Pet. 3:12

Rising of prayer as incense: Ps. 141:2; cf. Ex. 30:1–10, 34–38; 2 Chr. 29:11; Luke 1:9–10; Rev. 5:8; 8:3–5

Risen Lord (talking to): Luke 24:18–24, 29, 50–51; Acts 7:59; 9:5; 22:8, 10, 16, 19–20; cf. John 14:14 in some mss.

Riverside prayer: Ezra 8:21–23; Dan. 12:8; Acts 16:13, 16

Rod of Moses: cf. objects Used in Prayer

Sacrifices offered up: Heb. 13:15; 1 Pet. 2:4–5; cf. Ps. 51:16–17 for God accepting sacrifices when given out of pure heart devotion, and ways the OT highlights this.

Sanctification sought in prayer: Eph. 3:14–21; Phil. 1:9–11; Col. 1:9–14; 1 Thess. 3:12–13; 5:23; Heb. 13:20–21; cf. grace at beginning and end of many epistles

Safety in travel: cf. Travel safety; Gen. 28:20–22; Ezra 8:21–23

Secret of answered prayer: cf. Keys to effective prayer; Isa. 58:9

Security in prayer: Hab. 3:19

Seeking God: 2 Chr. 7:14; Job 5:8–9; Prov. 2:4; 8:17; Isa. 55:6; 58:5–14; Jer. 29:12–13; Dan. 9:3; Hos. 5:14; 6:1–3; 10:12; 14:2–3; Amos 5:4, 6, 14; Joel; Zeph.2:1–3; Matt. 7:7; Luke 11:8; cf. seeking God through an intercessor: Jer. 21:1–22:9; 37:1–5; 42:2

Separation from sin: 2 Chr. 6:29–31; 7:14; Neh. 13:22, 29–30; Ps. 32:5; 38:18; 51:1–17; Prov. 28:13; 1 John 1:9

Short prayer: cf. Length

Silence in prayer: 1 Sam. 1:13; Neh. 2:4

Simeon’s prayer: Luke 2:25–32

Simplicity in prayer: Matt. 6:7

Sin: cf. Confession; Repentance; Separation

Sin not unto death: 1 John 5:16

Sin unto death: 1 John 5:17

Sleep featuring prayer: Gen. 15:12–21; 1 Kgs. 3:4–14; Dan. 2, 4, 7

Songs of prayer: cf. often in Ps.; Ex. 15:1–18; 15:20–21; Deut. 32; 1 Sam. 2:1–10; Judg. 5; Isa. 26:1–19; Rev. 5:8–10; 11–12; 7:9–10. 11–12; 13; 14:2–3; 15:2–4; 19:1–9; cf. New song

Sovereignty and prayer

God wills: Jer. 29:10–14; Jer. 31–33; 33:4ff.; Acts 4:28

Man inclines: Jer. 33:3; Dan. 9:4–19; John 15:7; Acts 4:27–31

Spirit (Holy): cf. Heavenly praying; also Holy Spirit related to prayer

His coming amid prayer: Luke 11:13; Acts 1:8, 14–26; 2:1–4

Spiritual gifts and prayer: Rom. 12:1–3 (cf. 12); 1 Cor. 12–14 (cf. 14:15–17); Eph. 4:14–16 (cf. 6:18); 1 Pet. 4:10–11 (cf. 3:7; 5:7)

Spiritual warfare: Luke 22:31–32; Eph. 6:10–20; cf. 2 Cor. 10:4–5; 6:7

Spread of the Word in prayer: 2 Chr. 3:1

Standing for prayer: cf. Positions

Standing before Lord: Gen. 18:22; 1 Sam. 1:26; 1 Kgs. 8:22; 17:1; 1 Chr. 23:30

Stars as object lesson in prayer: Gen. 15

Stewardship and prayer: Luke 19:16, 21, 25

Strength God gives: Ps. 18:1; cf. 59:17; 18:29; 32, 29; 119:28b; 138:3; Eph. 1:19–23; 3:16; Col. 1:11

Suffering and prayer

Suffering of Job

Affirming truths: Job 7:14

Appeals to God: for His help, Job 13:17–14:22; for justice, 19:7; for vindication, Job 16–17

Comparing oneself with the ungodly, Job 21; 27:7–10; Ps. 73

Confession of sin: if needed, Job 7:7, 21; 33:27

Confidence: in resurrection: Job 19:25–27; in godly walk, Job 31

Contrition before God: Job 38–42

Desire: to die, Job 7:16b–21; otherwise, Job 23:3–17

Difficulty of pain: Job 23:1–17

Determination to push on: Job 17:9

Facing false accusations: Job 22:6–9 (cf. v. 7)

Greatness of God to ponder: Job 5:8–9; cf. Ps. 48:1; 145:3

Losing past admiration for others: Job 29–30

Passion to trust God: Job 1:20–21; 13:14–16; 27:5–6

Praise: Job 7:10–12; 12:7–25

Prayer God will not bless: Job 35–37

Priority of God’s counsel: Job 13:3–13

Questionings: Job 7:3–6, 10, 18, 20a

Reaction to great loss: Job 1:20–21

Suffering of Jeremiah: Jer. 9:1; 14:17; 18:19–23; 20:7–18; Lam. 1:16, 20–21; 2:11, etc.

Suffering of the Messiah: Ps. 22; Matt. 27:46; Mark 15:34; Heb. 5:8

Teaching how to pray: Matt. 6:5–15; Luke 11:1–13; cf. other details Aspects, Concerns,

Fervency, Keys, and Position

Tearing garments: Gen. 37:29, 34; 44:13; Josh. 7:6; Judg. 11:55; 1 Sam. 15:27; 2 Sam. 3:31; 13:31; 1 Kgs. 21:27; Job 1:20; Isa. 37:1; Ezra 9:5

Temple a place of prayer: 1 Kgs. 8:22–53 (cf. 27, 28); cf. 9:3; 2 Chr. 6:1–42 (cf. 2, 7–10, 18–21, 26–27, 34, 36–40; Ps. 73:17; Isa. 37:14; 56:7; cf. Jer. 7:10–11; Matt. 21:13; Mark 11:17; Luke 19:46; Acts 2:46 (cf. 42); 3:1; 4; 22:17

Temptation and prayer:

Petition: to overcome: Luke 14:3–4; Matt. 26:41; Mark 14:38; Luke 22:39–40

Intercession that others overcome: Luke 22:31–32; cf. 1 Thess. 3:5–13

Thanksgiving: cf. Aspects; also 1 Chr. 16:7–36; Ps. 146– 150 and many psalms; Acts 27:; Eph. 5:20; Phil. 4:6; Col. 4:2; 1 Thess. 5:17

Thomas’ acclaim for the risen Jesus: John 20:26–29

Thought life and prayer: Phil. 4:8 (cf. 6–7)

Times of prayer: cf. Frequency

Timing of prayer answers:

Very long: Gen. 15:2–3 with 21:1–3; centuries; 1 Kgs. 8, 2 Chr. 6, prayer for Israelites in Solomon’s future; Isa. 7:14; Jer. 29:10–14; 33:3 [promised realization, 4ff.]; Rev. 22:20

Before prayer is finished: Gen. 24:45; Isa. 65:24; cf. Quick answers

Tithing voiced in prayer: Gen. 28:20–22

Togetherness in prayer: cf. Fellowship; Matt. 18:19

Tongue-speaking and prayer: 1 Cor. 14:15–17; cf. Chaps. 12–14

Trance in prayer: Acts 10:10; 22:17

Transfiguration and prayer: Luke 9:18, 28–29

Tribute to God: cf. Aspects (Praise/Thanks), Song; also 2 Chr. 20:5–7, 21, 26; cf. Job 5:8–9; Ps. 18:1; 145:3; 146–150; Jer. 32:16–25; Dan. 2:17–23; Matt. 6:9; Luke 1:46–55, 68–79; 2:13–14; 11:2; Rom. 11:33–35; Eph. 3:20–21; 1 Tim. 6:15–16; Jude 24–25; Rev. 4:8–11; 5:9–14; 7:11–12; 11:15–18; 19:1–6

Trinity in prayer: cf. Addressees in prayer

Travel prayer:

For God’s protection: Gen. 28:20–22; Ezra 8:21–2; Rom. 15:30–33

To fulfill the task: Gen. 24:12–14, 42–44; Acts 13:1–3

To help others: Rom. 1:10 (cf. 13); 1 Thess. 3:10–11

Uncovered head and prayer: 1 Cor. 11:4–5

Unfairness aired: Ps. 73

Ungraciousness in prayer: Jon. 4

Unity in prayer; 2 Chr. 7:14; Chap. 20; Ezra 8:21–23; Neh. 9:1–3, 4–38; Joel 1:13–14; John 17; Acts 2:42–46; 4:29–37; 12:5, 12

Update on prayer needs: Rom. 15:30–33; Eph. 6:21–22; 2 Thess. 3:1–2

Upper room prayer: Acts 1:9–26

Urim and Thummim: cf. Objects used in prayer

Values in prayer: cf. Keys to effective prayer; also Fruit related to prayer

Vanity in prayer: cf. Insincere, Hypocrisy, and Matt. 6:5. 7; 23:14; Luke 20:47

Variety of prayer aspects in one prayer: Ex. 32:11–13; 2 Kgs. 19:15–19; 1 Chr. 17:16–21; 29:10–19; 2 Chr. 20; Neh. 1:5–11; 9:2–38; Isa. 37:14–20; Jer. 10:6–10; 12:1–4; 17:12–18; Dan. 2:17–23; 9:4–19; Matt. 6:9–12; Luke 11:2–4; John 17; Eph. 1:15–23; 3:14–21; Phil. 1:9–11

Victory related to prayer:

Petition for it: Judg. 16:23–30; 1 Sam. 7:5–13; 14:19; 2 Kgs. 6:17–19; 1 Chr. 5:18–23; 2 Chr. 20; Ps. 119:9–11; 141:4 (deliverance, victory); Matt. 6:13; Luke 11:4c (leading to be kept from sin)

Intercession for it: Ex. 17:8– 13; 2 Chr. 20

Praise for it: 2 Chr. 20; 1 Cor. 15:57; 2 Cor. 2:14

Affirmation of it: Ps. 18:29; 1 Cor. 15:57

Oath to gain it: 1 Sam. 14:24–45

Vow to gain it: Judg. 11:30–31

Serious prayer with fasting to gain it: Judg. 20:26–27

Virgin Mary in prayer: Luke 1:26–56

Vision or dream (prayer during): Gen. 15:1–4; 31:11; 46:2; 1 Kgs. 3:4–14; Dan. 8, 10–12; Amos 7:4–6; Zech. 1–6 often; Matt. 17:3; Luke 9:30; Acts 10:5, 8, 9–17

Volunteers blessed: Neh. 11:2

Vow: cf. especially Gen. 28:11ff.

Warfare in prayer: Dan. 8, 10; Luke 22:31–34; Eph. 6:10–20; cf. 2 Cor.10:4–5

Whisper in prayer: Isa. 26:16, sinful Israelites sought God (16a), yet, in dire distress sounded/poured forth a whisper [as a snake’s sound when charmed, enchanted, Eccl. 10:11; Isa. 3:3; Jer. 8:17]

Whiteness of forgiveness: Ps. 51:7; Isa. 1:18; 1 John 1:7, 9; cf. Rev. 7:14 (related to 6:11; 7:9)

Widows (godly) in prayer: Luke 2:36–38, Anna; 1 Tim. 5:5

Wiles of Satan and prayer: Luke 22:31–32; Eph. 6:10–20

Will of God sought: 1 Sam. 3: 9–10; John 15:7; 1:14–26; 6:1–6; Acts 22:10; 17–21; Rom. 8:26–27; Col. 1:91 John 5:14–15

Will of God different from godly person’s idea:

Due to person’s sin: Deut. 3:23–28

Due to God’s wiser plans: Acts 16:9–10; 22:17–21; 2 Cor. 12:7–9

Wisdom desired

Need: Prov. 1:7

Prayer that is receptive: 1 Kgs. 3:4–14; Prov. 2:1–22. (cf. 2–3)

Prayer for others: Phil. 1:9–11; Col. 1:9–14

Prayer that is genuine: Prov. 1:28–29

Wish prayer: cf. Blessing in prayer, and Num. 6:22–27

Intercessory prayer:

That men perceive God as true: Rom. 3:4

That God give grace to believers: Rom. 1:7; 16:20; 1 Cor. 1:3; 16:23; 2 Cor. 1:2; 13:14; Gal. 1:3; 6:14; Eph. 1:2; Phil. 1:2; 4:23; Col. 1:2; 4:18; 1 Thess. 1:1; 5:28; 2 Thess. 1:2; 3:18; 1 Tim. 1:2; 6:21; 2 Tim. 1:2; 4:22; Titus 1:4; 3:15; Phile. 3, 25

That God give peace to believers: Rom. 1:7; 1 Cor. 1:3; 16:23; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; 6:24; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 3:16; 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Phile. 3; 1 Pet. 5:14

That God give mercy to believers: 1 Tim. 1:2; 2 Tim. 1:2

That God give love to believers: 1 Cor. 16:24; 2 Cor. 13:14; Eph. 6:23, love with faith

That God give fellowship to believers: 2 Cor. 13:14

That God equip believers to do His will: Heb. 13:20–21

Wisdom/knowledge by prayer:

cf. wisdom by God’s Word: Prov. 2:1–5 etc.; Col. 3:16f.; 1 Kgs. 3:4–14 (cf. 16–28); Eph. 1:17–18; Col. 1:9 (cf. 12); Phil. 1:9; James 1:5–7; cf. 3:15–17

Woman taken in adultery:

Adversaries’ words to Jesus: John 8:4–5

Woman’s words to Him: John 8:11

Women in prayer: Anna (Luke 2:36–38); Deborah (Judg. 5:1–31); Eve (Gen. 3); Hagar (Gen. 16); Hannah (1 Sam. 1); Huldah (1 Kgs. 22:11–20; 2 Chr.34:19–28); husband’s wife (1 Cor. 7:5); Leah (Gen. 30); Miriam and other women (Ex. 15); Naomi (Ruth 1–2); mother of James and John (Matt. 20:20–28); Rachel (Gen. 30); Ruth (Ruth 2–3); whole church ‘s women (Acts 12:5, 12); widow (1 Tim. 5:5); women in Philippi (Acts 16:13–16); cf. also women among believers (2 Chr. 7:14; various Ps. such as 16, 51, 73, 119, 139, 146–150; Matt. 7:7–11; 21:22; Luke 11:1–13; Rom. 15:30–33; 2 Cor. 1:11; Eph. 6:18–20; Phil. 4:6–7; 4:19; Col. 4:2–4; 1 Thess. 5:17; James 1:5–7; 5:13–18; 1 Pet. 5:7; Rev. 5:8; 8:3–5 upper room (Acts 1:14–26); women at Philippi (Acts 16:13–15)

Words for prayer (English): cf. terms in Eph. 6:18; Phil. 4:6; 1 Tim. 2:1–2; and cf. Aspects, Advocacy

Praise/thanks: praise, thanks, magnify, glorify, extol, exalt, express God’s greatness, hallow God (as Matt. 6:9), adore

Confess: confess, acknowledge; cf. repent, admissions of sin (Luke 5:8)

Petition: ask, seek, knock, call, cry, beseech, entreat, implore, inquire, make supplication, request, come, complain (Isa. 55:17), address God as Father (1 Pet. 1:17), pray (Matt. 6:

Intercede: intercede, pray for, or same words as for petition

Affirm: a simple declaration or recitation

Vow or oath: these very terms

Wish prayers: May you be blessed, or may the Lord bless you (often in Ruth); may grace/peace/mercy/ love, etc. be to you; the Lord be with you

Worldliness related to prayer:

cf. Insincere prayer, False prayer, Hypocrisy, and texts where it is obvious: Isa. 1 (cf. prayer, v. 15); 58 (cf. prayer, 2, 3); James 1:5–8; 4:1–5 (cf. prayer, 2–3; John 2:15–17 (relate to 1:9; 3:22; 5:4–15); cf. also often in expositions of Ex.–2 Chr., Ps.–Eccl.; Isa.–Mal., Matt.–Rev.

Wrestling in prayer: Gen. 30:8; 32:24–32; 1 Sam. 15:11; Matt. 26:36–46; Mark 14:32–35; Luke 6:12; 22:31–32; 22:39–46; Eph. 6:10–20; Col. 1:29; 4:12–13

Yearning in prayer: cf. Concerns, Fervency, Intensity; Neh. 1:4, 11; Ps. 42:1–2, 63:1-11; often in Ps. 119; Jer. 15:16; Rom. 10:1; and earnest prayers in general

Youth in prayer: Ex. 33:11 (Joshua); 1 Sam. 3:10 (Samuel); 1 Kgs. 3:4–14 and 2 Chr. 1:7–12 (Solomon); 1 Chr. 4:9–10 (Jabez); Jer. 1:11–19 (Jeremiah); Dan. 2:17–23 (Daniel); Zech. 2:4 (Zechariah)

Zest in prayer: cf. Fervency; Intensity

Scripture Index to the Gospels

Guide to the Scripture Index

In most of this work passages are listed and discussed in order under each book of the Bible. In the case of the four Gospels, however, parallel passages are often discussed under one passage and certain passages are discussed out of biblical order. This index is not an exhaustive list of every Scripture reference to the Gospels in the entire work, but is instead an index in biblical order of those Scripture passages listed in the main headings under the four Gospels.

Matthew

4:1–11 ................ 1419

4:23–24 .............. 1628

5:44 .................... 1416

6:5–15 ................ 1424

7:7–11 ................ 1431

8:1, 5–13 ............ 1439

8:2–4 .................. 1436

8:19–22 .............. 1442

8:23–27 .............. 1446

8:28–34 .............. 1450

9:14–17 .............. 1453

9:18–26 .............. 1457

9:27–31 .............. 1460

9:35–38 .............. 1463

11:2–30 .............. 1467

11:25–30 ............ 1472

12:1–8 ................ 1475

12:9–14 .............. 1479

12:38–45 ............ 1480

12:46–50 ............ 1482

13:3b–23 ............ 1637

14:13–21 ............ 1484

14:22–33 ............ 1488

15:1–20 .............. 1491

15:21–28 ............ 1494

15:32–38 ............ 1497

15:39—16:4 ....... 1500

16:13–17:9 ......... 1505

17:10–13 ............ 1512

17:14–21 ............ 1513

17:24–27 ............ 1517

18:1–35 .............. 1519

19:1–12 .............. 1527

19:13–15 ............ 1533

19:16–30 ............ 1535

20:20–28 ............ 1540

21:1–11, 14–17 .. 1545

21:18–22 ............ 1546

21:12–13 ............ 1551

21:23–27 ............ 1557

22:15–22 ............ 1559

22:23–33 ............ 1560

22:34–40 ............ 1562

22:41–46 ............ 1563

23:14 .................. 1565

24 ....................... 1568

26:17–19 ............ 1577

26:21–25 ............ 1579

26:26–29 ............ 1580

26:30–35 ............ 1583

26:36–46 ............ 1585

26:47–56 ............ 1589

26:57–68 ............ 1593

27:1–2, 11–30 .... 1595

27:31–66 ............ 1599

Mark

1:12–13 .............. 1419

1:35–39 .............. 1628

1:40–45 .............. 1436

2:18–22 .............. 1453

2:23–28 .............. 1475

3:1–6 .................. 1479

3:31–35 .............. 1482

4:3–25 ................ 1637

4:25–41 .............. 1446

5:1–20 ................ 1450

5:21–43 .............. 1457

6:31–44 .............. 1484

6:34 .................... 1463

6:45–52 .............. 1488

7:1–23 ................ 1491

7:24–30 .............. 1494

8:1–9 .................. 1497

8:10–12 .............. 1500

8:22–26 .............. 1503

8:27–9:10 ........... 1505

9:11–13 .............. 1512

9:14–29 .............. 1513

9:33–50 .............. 1519

9:38–40 .............. 1641

10:1–12 .............. 1527

10:13–16 ............ 1533

10:17–31 ............ 1535

11:1–11 .............. 1545

11:12–14, 19–26 . 1546

11:15–18 ............ 1551

11:27–33 ............ 1557

12:13–17 ............ 1559

12:18–27 ............ 1560

12:28–34 ............ 1562

12:35–37 ............ 1563

12:40 .................. 1565

13 ....................... 1568

14:12–16 ............ 1577

14:18–21 ............ 1579

14:22–25 ............ 1580

14:26–31 ............ 1583

14:32–42 ............ 1585

14:43–52 ............ 1589

14:53–65 ............ 1593

15:1–19 .............. 1595

15:20–47 ............ 1599

Luke

1:5–20 ................ 1610

1:26–56 .............. 1613

1:57–80 .............. 1616

2:13–14 .............. 1618

2:25–38 .............. 1620

3:21–22 .............. 1623

4:1–13 ................ 1419

4:31b–37 ............ 1626

4:42–44 .............. 1628

5:1–11 ................ 1629

5:12–16 .... 1436, 1631

5:33–39 .............. 1453

6:1–5 .................. 1475

6:6–11 ................ 1479

6:12 .................... 1633

6:27–28 .............. 1416

7:1–10 ................ 1439

7:18–35 .............. 1467

7:36–50 .............. 1634

8:5–18 ................ 1637

8:19–21 .............. 1482

8:22–25 .............. 1446

8:26–39 .............. 1450

8:40–56 .............. 1457

9:10b–17 ............ 1484

9:18–36 .............. 1505

9:37–43 .............. 1513

9:46–50 .............. 1519

9:49–56 .............. 1641

9:57–62 .............. 1442

10:2 .................... 1644

10:25–37 ............ 1649

10:38–42 ............ 1652

11:1–13 .............. 1655

11:9–13 .............. 1431

11:27 .................. 1659

12:13 .................. 1660

12:41 .................. 1662

13:1 .................... 1665

13:13 .................. 1667

13:31 .................. 1669

14:15 .................. 1671

15:18–19 ............ 1673

17:1–10 .............. 1679

17:7–10 .............. 1681

17:11–19 ............ 1683

17:20–18:8 ......... 1686

18:9–14 .............. 1691

18:15–17 ............ 1533

18:18–30 ............ 1535

19:8 .................... 1693

19:16–21, 25 ...... 1695

19:29–44 ............ 1545

19:45–48 ............ 1551

20:1–8 ................ 1557

20:20–26 ............ 1559

20:27–40 ............ 1560

20:41–44 ............ 1563

20:47 .................. 1565

21 ....................... 1568

22:7–13 .............. 1577

22:17–20 ............ 1580

22:21–23 ............ 1579

22:31–34 ............ 1701

22:35, 38 ............ 1705

22:39–40a .......... 1583

22:40b–46 .......... 1585

22:47–53 ............ 1589

22:54 .................. 1593

23:1–25 .............. 1595

23:26–56 ............ 1599

24:18–24, 29, 50–51 ............. 1708

24:52–53 ............ 1710

John

1:38–51 .............. 1723

2:3 ...................... 1726

3:2–9 .................. 1728

4:15 .................... 1733

4:46–54 .............. 1737

5 ......................... 1739

6 ......................... 1741

6:1–3 .................. 1484

6:14–21 .............. 1488

7:3–4, 20 ............ 1745

8 ......................... 1748

9:2, 25–38, 42 .... 1750

10:24, 33 ............ 1754

11 ....................... 1757

12 ....................... 1763

12:12–19 ............ 1545

12:20–36a ........... 1553

13 ....................... 1768

14 ....................... 1774

15 ....................... 1778

16:23–30 ............ 1785

17 ....................... 1790

18:2–12 .............. 1589

20 ....................... 1802

21 ....................... 1807

Table of Contents

Prayer in Genesis

Prayer in Exodus

Prayer in Leviticus

Prayer in Numbers

Prayer in Deuteronomy

Prayer in Joshua

Prayer in Judges

Prayer in Ruth

Prayer in 1 Samuel

Prayer in 2 Samuel

Prayer in 1 Kings

Prayer in 2 Kings

Prayer in 1 Chronicles

Prayer in 2 Chronicles

Prayer in Ezra

Prayer in Nehemiah

Prayer in Esther

Prayer in Job

Prayer in the Psalms

Prayer in Proverbs

Prayer in Isaiah

Prayer in Jeremiah

Prayer in Lamentations

Prayer in Ezekiel

Prayer in Daniel

Prayer in Hosea

Prayer in Joel

Prayer in Amos

Prayer in Obadiah

Prayer in Jonah

Prayer in Micah

Prayer in Nahum

Prayer in Habakkuk

Prayer in Zephaniah

Prayer in Haggai

Prayer in Zechariah

Prayer in Malachi

Prayer in Matthew and Mark

Prayer in Luke

Prayer in John’s Gospel

Prayer in the Book of Acts

Prayer in Romans

Prayer in 1 Corinthians

Prayer in 2 Corinthians

Prayer in Galatians

Prayer in Ephesians

Prayer in Philippians

Prayer in Colossians

Prayer in 1 Thessalonians

Prayer in 2 Thessalonians

Prayer in 1 Timothy

Prayer in 2 Timothy

Prayer in Titus

Prayer in Philemon

Prayer in Hebrews

Prayer in James

Prayer in 1 Peter

Prayer in 2 Peter

Prayer in 1 John

Prayer in 2 John

Prayer in 3 John

Prayer in Jude

Prayer in the Revelation

Topical Index on Prayer

Scripture Index to the Gospels