Praying the Prayers of Scripture

Pastor Scott Estell

Table of Contents

An Introduction ........................................................................................................................................... p. 2
The “Model Prayer” (Matthew 6:9-13//Luke 11:2-4).................................................................................. p. 7
The Praying of Epaphras (Colossians 4:12-13) ......................................................................................... p. 11
Paul’s Prayer for the Philippians (Philippians 1:9-11) .............................................................................. p. 14
The Prayer of Jabez (1 Chronicles 4:9-10) ................................................................................................ p. 18
The Prayer of Jacob (Genesis 32:9-12) ..................................................................................................... p. 21
The Prayer of Jonah (Jonah 2:1-9) ............................................................................................................ p. 24
The Prayer of Jesus in Gethsemane (Matthew 26:36-44//Mark 14:32-39//Luke 22:39-46) ...................... p. 27
The Prayer of Nehemiah (Nehemiah 1:4-11) ............................................................................................ p. 32
A Prayer of the Early Church (Acts 4:24-31) ............................................................................................ p. 36
Paul’s Prayer for the Colossians (Colossians 1:9-14) ................................................................................ p. 40
The Colossians’ Prayer for Paul (Colossians 4:2-4) .................................................................................. p. 44
Summary Sheet 1 ....................................................................................................................................... p. 47
The Prayer of Elijah on Mount Carmel (1 Kings 18:36b-37) .................................................................... p. 50
The Praying of Elijah in the Days of Ahab (James 5:16-18) ..................................................................... p. 53
Paul’s Prayer for the Romans (Romans 1:8-13) ........................................................................................ p. 55
The Romans’ Prayer for Paul (Romans 15:30-32) .................................................................................... p. 58
Christ’s High Priestly Prayer (John 17) ..................................................................................................... p. 62
The Prayer of Hezekiah (2 Kings 19:14-20//Isaiah 37:14-20)................................................................... p. 68
Paul’s First Prayer for the Thessalonians (1 Thessalonians 3:9-13) .......................................................... p. 71
Paul’s Second Prayer for the Thessalonians (2 Thessalonians 1:11-12).................................................... p. 74
Paul’s Third Prayer for the Thessalonians (2 Thessalonians 2:16-17) ...................................................... p. 77
The Thessalonians’ Prayer for Paul (2 Thessalonians 3:1-2) .................................................................... p. 80
David’s Prayer of Confession (Psalm 51) ................................................................................................. p. 83
The Ephesians’ Prayer for Paul (Ephesians 6:18-20) ................................................................................ p. 87
Summary Sheet 2 ....................................................................................................................................... p. 90
Paul’s First Prayer for the Ephesians (Ephesians 1:15-23) ........................................................................ p. 94
Paul’s Second Prayer for the Ephesians (Ephesians 3:14-21) ................................................................... p. 98
David’s Prayer for Purification (Psalm 139) ........................................................................................... p. 103
Hannah’s Supplication for a Son (1 Samuel 1:10-20) ............................................................................. p. 107
Hannah’s Prayer of Praise (1 Samuel 2:1-10) ......................................................................................... p. 110
The Prayer of Daniel (Daniel 9:1-19) ...................................................................................................... p. 114
The Prayer of David After Receiving the Davidic Covenant (2 Samuel 7:18-29//1 Chronicles 17:16-27).... p. 121
Paul’s Prayer for Philemon (Philemon 4-7)............................................................................................. p. 124
The Prayer of Ezra (Ezra 9) ..................................................................................................................... p. 127
David’s Prayer of Praise for the Offering for the Temple (1 Chronicles 29:10-19) ................................ p. 131
Summary Sheet 3 ..................................................................................................................................... p. 135

Unless otherwise specified, all Scriptural citations are taken from the New American Standard Bible
(NASB).
 Praying the Prayers of Scripture
An Introduction

Of the many passages in Scripture that touch on the topic of prayer, perhaps none is more
instructive than 1 John 5:14-15, which says, in part:

… If we ask anything according to His will, He hears us. And if we know that He hears
us in whatever we ask, we know that we have the requests which we have asked from
Him.1

According to this passage, there are several conditions for answered prayer. One implied
condition is actually praying (“… If we ask …”). James 4:2 says: “You do not have
because you do not ask.” The poet (source unknown) said it this way:

Life without purpose is barren indeed;

There can’t be a harvest unless you plant seed.

If we send no ships out, no ships will come in.

Unless there’s a contest, nobody can win,

For games can’t be won unless they are played,

And prayers can’t be answered unless they are prayed.

Another implied condition for answered prayer according to this passage is the person
praying (“… If we ask …”). The “we” is the apostle John and his Christian readers. By
extension, the prayer promise of this passage applies to any person who is a Christian
(and presumably living Christianly). Psalm 34:15 and 1 Peter 3:12 say that the Lord’s
ears are open unto the prayers of the righteous (cf. Proverbs 15:29b). According to James
5:16, it is the prayer of a righteous man that accomplishes much. First John 3:22 says:
“And whatever we ask we receive from Him, because we keep His commandments and
do the things that are pleasing in His sight.” Conversely, Psalm 66:18 says that the Lord
will not hear the prayers of the wicked (cf. Proverbs 15:29b, 28:9, Isaiah 1:15 and 59:2b,
Micah 3:4, and 1 Peter 3:7).

Yet a third implied condition for answered prayer according to this passage is the
persistence of the prayer (“… If we ask …”). The Greek verb translated “ask” is in the
present tense; therefore, it can literally read: “… If we are asking …” That persistence
is a condition for answered prayer is seen in Matthew 7:7-8//Luke 11:9-10, where the
Greek verbs used, translated “ask,” “seek,” and “knock,” are in the present tense; so,
“keep asking,” “keep seeking,” and “keep knocking.” Persistence in prayer is prescribed
directly in such passages as Romans 12:12, Ephesians 6:18, Colossians 4:2, and 1
Thessalonians 5:17 and indirectly in such passages as Luke 11:5-8 and 18:1-5. It is also

1
Unless otherwise indicated, all Scriptural references in this series are taken from the
New American Standard Bible (NASB).

2
patterned by the church of Jerusalem in Acts 2:42; by Paul in Romans 1:9, Colossians 1:3
and 9, 1 Thessalonians 3:10, 2 Thessalonians 1:11, and 2 Timothy 1:3; and by Epaphras
in Colossians 4:12.

While 1 John 5:14-15 gives several implicit conditions for answered prayer (praying, the
person praying, and the persistence of the prayer),2 its main point is to give one explicit
condition for answered prayer, which pertains to the prayer itself. It is: “… If we ask
anything according to His will …” The key, then, to answered prayer is praying
according to God’s will. Jesus, in John 14:13-14, essentially said the same, when He
said: “Whatever you ask in My name, that will I do … If you ask Me anything in My
name, I will do it” (cf. John 15:16b and 16:23-24). Prayer is not about getting our will
done in Heaven (James 4:3); rather, it is about getting God’s will done on earth (Matthew
6:10b, Matthew 26:39//Mark 14:36//Luke 22:42, and Matthew 26:42). As D. Edmond
Hiebert has written (The Epistles of John, p. 256): “Prayer is not a device for imposing
our will upon God, but rather the bending of our will to His in the desire that His good
will may be done.” W. Bingham Hunter (The God Who Hears, p. 12; emphasis his) adds:
“… I passionately disagree with the notion that prayer is a way to get from God what we
want. Christian prayer, as explained in Scripture, seems something else entirely: Prayer
is a means God uses to give us what he wants.”

This, of course, begs the question: How can we know God’s will and, therefore, pray
according to it? If the only way to know God’s will is through His Word (the
Reformation principle of sola Scriptura; the Baptist distinctive of the Bible as the only
rule of faith and practice; the doctrine of the sufficiency of Scripture—2 Timothy 3:17
and 2 Peter 1:3-4; the cessation of all other means of special revelation with the
completion of the canon of Scripture at the end of the first century A.D.—1 Corinthians
13:8-10), then the key to answered prayer is praying according to God’s will as revealed
in Scripture.3 This is why Jesus can say in John 15:7: “If you abide in Me, and My

2
Other conditions for answered prayer include praying fervently (Luke 22:44, Romans
15:30, Colossians 4:12, and James 5:17) and praying in faith (Matthew 21:22//Mark
11:24, Hebrews 11:6, and James 1:5-7).
3
W. Bingham Hunter, in his book on prayer entitled, The God Who Hears (p. 104),
writes: “Effectiveness in prayer will always be coupled with regular reading,
memorizing of and meditating on Scripture. I see almost no potential to become a so-
called prayer warrior where systematic Bible reading and study are absent. The Bible is
the only divinely inspired guidebook to the will and thought of God. And learning to
pray effectively boils down largely to learning to think like God and understand His will.
Read the Book.” D. Edmond Hiebert (Working with God Through Intercessory Prayer,
p. 108) writes regarding George Mueller, who, according to Donald Whitney (Praying
the Bible, p. 82), had over 50,000 specific answers to prayer recorded in his journals:
“We must learn to use the Bible as the guide for our praying. Prayer nourished and
guided by the Word of God will be effective. George Mueller, a noted man of prayer,
used this secret. For some years he had followed the custom of praying first and then
reading the Bible, with no special connection between the two. Then he was led to turn

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words abide in you, ask whatever you wish, and it will be done for you.” Commenting
on this verse, Edwin Blum (“John,” in The Bible Knowledge Commentary, 2:326) states:
“Christ’s words condition and control such a believer’s mind so that his prayers conform
to the Father’s will. Since his prayer is in accord with God’s will, the results are certain.”

And, so, D. A. Carson (A Call to Spiritual Reformation, pp. 32-33) counsels: “…[O]ne of
the most important elements in intercession is to think through, in the light of Scripture,
what it is God wants us to ask for.”

Practically, this means praying specifically for what the Bible explicitly reveals to be the
will of God, which includes:

• The salvation of sinners (1 Timothy 2:4 and 2 Peter 3:9; cf. Ezekiel 18:23, 32, and
33:11), as did Paul in Romans 10:1
• The sanctification of saints (1 Thessalonians 4:3), as did Jesus (Luke 22:32 and
John 17:17) and as did Paul (as shall be seen by an examination of his prayers in
this series)

This also means praying specifically for what the Bible explicitly says we ought to be
praying for, which would include such things as:

• Our enemies (Matthew 5:44//Luke 6:28)

• Laborers for the harvest (Matthew 9:38)
• Political leaders (1 Timothy 2:1-2)
• Other believers (Ephesians 6:18 and James 5:16)

This also means perusing the prayers of Scripture, with the purpose of patterning our
prayers after them, which is what this series on “Praying the Prayers of Scripture” is all
about. The goals of this series include:

1) Teach through some of the many prayers recorded in Scripture

2) Take time to pray each Wednesday night according to the prayer taught that
particular night

and thereby

the process completely around; after a word of invocation to have the Spirit’s teaching,
he now spent hours pouring over the Word, filling himself with the living Word of God;
after this, in the very mind of Christ which he had thus received, he poured out praise,
prayer, and supplication in great fullness and assurance.” Donald Whitney (in his
Praying the Bible, p. 7) mentions how God used one R. F. Gates “in ways neither of us
could have ever imagined in that moment on March 1, 1985, when [he] held up the Bible
and said, ‘When you pray, use the prayer book!’”

4
3) Train us to habitually pray according to the will of God as revealed in Scripture in
order to make us more effective in our praying by having more of our prayers
answered

Here is an initial list of some of the prayers of Scripture4, which will serve as a repertoire
from which this series will draw its topics:

The prayer of Abraham for Sodom (Genesis 18:23-33)

The prayer of Jacob when Esau was coming to meet him (Genesis 32:9-12)

The prayers of Moses for Israel (Exodus 32:11-14 and Numbers 14:13-20)

The prayer of Jabez (1 Chronicles 4:9-10)

The prayers of Hannah (1 Samuel 1:10-20 and 2:1-10)

The prayers of David

• After receiving the Davidic covenant (2 Samuel 7:18-29//1 Chronicles 17:16-27)
• After receiving the offering for the rebuilding of the temple (1 Chronicles 29:10-
19)
• In the Psalms (51, 86, 139, et. al.)

The prayers of Solomon

• For wisdom (1 Kings 3:5-14//2 Chronicles 1:7-12)
• At the dedication of the rebuilt temple (1 Kings 8:22f)

The prayers of Elijah

• On Mount Carmel when contending with the prophets of Baal (1 Kings 18:36-37)
• For no rain and rain in the days of Ahab (James 5:16b-18)

The prayer of Hezekiah when threatened by Sennacherib of Assyria (2 Kings 19:14-

20//Isaiah 37:14-20)

The prayer of Ezra over Israel’s sin of intermarrying with pagans (Ezra 9:5-15)

The prayer of Nehemiah upon hearing of the condition of Jerusalem (Nehemiah 1:4-11)

The prayer of the Levites at the renewal of the covenant (Nehemiah 9:4-38)

The prayer of Job (Job 42:1-6)

The prayer of Jeremiah (Jeremiah 32:16-25)

4
For a more extensive list of such prayers, one may consult the appendix entitled
“Scriptures on Prayer” in W. Bingham Hunter’s The God Who Hears (pp. 201-207).

5
The prayer of Daniel for the end of the Babylonian captivity (Daniel 9:1-19)

The prayer of Jonah in the belly of the whale (Jonah 2)

The prayers of Christ

• The Model Prayer (Matthew 6:9-13//Luke 11:2-4)
• His high priestly prayer (John 17)
• In the Garden of Gethsemane (Matthew 26:36-44//Mark 14:32-39//Luke 22:39-
46)

The prayer of the church of Jerusalem for boldness in the midst of persecution (Acts
4:24-31)

The prayers of Paul5

• For the Romans (Romans 1:9-13)
• For the Ephesians (Ephesians 1:15-23 and 3:14-19)
• For the Philippians (Philippians 1:9-11)
• For the Colossians (Colossians 1:9-14)
• For the Thessalonians (1 Thessalonians 3:9-13, 2 Thessalonians 1:11-12, and
2:16-17)
• For Philemon (Philemon 4-7)

Prayers for Paul

• By the Romans (Romans 15:30-32)
• By the Ephesians (Ephesians 6:18-20)
• By the Colossians (Colossians 4:2-4)
• By the Thessalonians (2 Thessalonians 3:1-2)

The prayer of Epaphras for the Colossians (Colossians 4:12)

Also to be added to this list are the various doxologies in Scripture.

5
A highly-recommended resource on the prayers of Paul is D. A. Carson’s A Call to
Spiritual Reformation: Priorities from Paul and His Prayers.

6
 Praying the Prayers of Scripture
The “Model Prayer6”
Matthew 6:9-13//Luke 11:2-4

If we are to learn to pray according to God’s will as revealed in Scripture, what better
way to begin than by praying according to the model prayer presented by our Master.

Of the many topics that Jesus touched on in His Sermon on the Mount (Matthew 5-
7//Luke 6:20-49), prayer was a prominent one (Matthew 6:5-15//Luke 11:2-4 and
Matthew 7:7-11//Luke 11:9-13). After teaching us how not to pray (Matthew 6:5-87),
Jesus teaches us how to pray, in Matthew 6:9-13 (cf. Luke 11:2-4), saying:

“’Pray, then, in this way: “Our Father who is in heaven, Hallowed be Your name. “Your
kingdom come. Your will be done, On earth as it is in heaven. “Give us this day our daily
bread. “And forgive us our debts, as we also have forgiven our debtors. “And do not lead
us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and
the glory forever. Amen.”]’”8

Contrary to the impression given by the ritualistic way in which this prayer is recited by
so many today, Jesus is not requiring us to pray these words verbatim. Notice that He
does not say, “Pray this”; rather, He says, “Pray …in this way.” In other words, pray like
this. Though we may not necessarily use the exact words Jesus used, we are to pray
according to the concepts communicated by the words that He used.

6
This prayer has traditionally been referred to as “the Lord’s Prayer.” However, it may
be preferable to refer to it as the “Model Prayer,” while referring to Jesus’ prayer in John
17 as “the Lord’s Prayer.”
7
One’s purpose for praying should not be to be praised by people (Matthew 6:5-6). Nor
should one’s praying be ritualistically repetitious (Matthew 6:7-8). It seems ironic that,
after Jesus teaches us not to be ritualistically repetitious in prayer (Matthew 6:7-8), He
teaches a prayer (Matthew 6:9-13) that today tends to be ritualistically recited more than
being actually prayed.
8
One will notice that the NASB places brackets around the concluding words of its
translation of these verses. It does so because these words are not found in what are
generally considered to be the most accurate Greek manuscripts of this text (those closest
in time to the original). For this same reason, these words are not found in the text of the
ESV or NIV, though they are mentioned by way of footnote. As with all other such
textual (and, thus, translational) discrepancies between such English versions, this is a
matter of disagreement over the genuine reading of a particular text, not a matter of
denial of biblical truth.

7
Before identifying what these concepts are, notice that this prayer is directed to God the
Father (“our Father who is in heaven”). While there are occasions in Scripture that we
find prayer addressed to God the Son (for example, Acts 8:59-60 and 2 Thessalonians
2:16), typically it is addressed to God the Father. This is not to suggest, however, that the
other members of the Godhead are not involved, as such prayer is to be to the Father,
through the Son (John 14:6, Ephesians 3:12, 1 Timothy 2:5, and Hebrews 10:19), and by
the Holy Spirit (Ephesians 6:18 and Jude 20).9 See especially Ephesians 2:18.

The concepts communicated by Christ in the Model Prayer that are to be part of our
praying include, first of all10, those that concern God’s glory. More specifically, they
include prayer for:

• God to be number one (“Hallowed be Your name”). While God’s very name is to
be treated as sacred (see Exodus 20:7//Deuteronomy 5:11, the Third of the Ten
Commandments), in Jewish thought, “name” stands for the person named. So,
this is a prayer that God Himself would be revered, both in our lives and in the
lives of others. So, our first and foremost concern in prayer should be that God
would be first and foremost. This is seen by prayers that begin with praise for
God’s person, such as Hannah’s prayer in 1 Samuel 2:1f and David’s prayer in 1
Chronicles 29:10f. The acronym for prayer, A (Adoration) C (Confession) T
(Thanksgiving) S (Supplication) reminds us of this. This is also seen by prayers
that ultimately ask for an answer that will glorify God11, such as David’s prayer in
2 Samuel 7:18f//1 Chronicles 17:16f (see especially 2 Samuel 7:25-26a//1
Chronicles 17:23-24a), Elijah’s prayer in 1 Kings 18:36-37 (see especially verse
37), Hezekiah’s prayer in 2 Kings 19:14f//Isaiah 37:14f (see especially 2 Kings

9
Bruce Ware, in his book, Father, Son, and Holy Spirit: Relationships, Roles, and
Relevance, writes (p. 18): “If Jesus taught us to pray to the Father, then we ought to do
this. For one reason or another, we sometimes follow a different practice. We may
encourage our children, especially, to open their prayers with, ‘Dear Jesus,’ despite the
fact that Jesus said to pray ‘Our Father in heaven …’ Perhaps we do not think about
prayer as we should because we do not understand the doctrine of the Trinity. As Jesus
taught us, we should pray to the Father through the Son. Jesus Christ is the mediator. He
is the one through whom we address the Father. He is the one who brings us access to
the Father. Our prayers bring spiritual benefit only when we pray in his name. And
prayers that bring fruit in the kingdom are those offered in the power of the Spirit. We
pray as the Spirit prompts and urges us to pray. So prayer rightly understood—Christian
prayer—is prayer to the Father, through the Son, in the power of the Spirit.”
10
Notice that the initial focus of the prayer is on God (“… Your name. Your kingdom …
Your will …”), with only the subsequent focus being on us (“… our daily bread … our
debts …,” etc.).
11
D.A. Carson (A Call to Spiritual Reformation, p. 203) asks: “Has God become so
central to all our thoughts and pursuits, and thus to our praying, that we cannot easily
imagine asking for anything without consciously longing that the answer bring glory to
God?”

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 19:19//Isaiah 37:20), and Jesus’ prayer in John 17:1f (see especially verse 1). See
also John 14:13.

• God’s kingdom to come (“Your kingdom come”). God’s kingdom on earth will
come when Christ comes again to earth to rule over it during the Millennium.
That the second coming of Christ is something for which believers are to be
praying is seen by 1 Corinthians 16:22’s “Maranatha,” an Aramaic word meaning
“Our Lord come” (so NIV), and by the last prayer request recorded in the Bible,
Revelation 22:20’s “Come, Lord Jesus.” Could it be that we are not praying for
this as we should because we are not pining for it as we should (as Romans 8:19,
23, 25, 1 Corinthians 1:7, Galatians 5:5, Philippians 3:20, and Titus 2:13 says we
should be)?

• God’s will to be done (“Your will be done, On earth as it is in heaven”). The

point has already been made (see the introductory lesson to this series) that prayer
is not about getting our will done in heaven, but about getting God’s will done on
earth (see also Matthew 26:39//Mark 14:36//Luke 22:42, Matthew 26:42, and 1
John 5:14-15). Thus, we should be continually seeking to increase our knowledge
of His will by continually increasing our knowledge of Scripture. While praying
according to God’s revealed/declared will (“the things revealed,” Deuteronomy
29:29), we should be prepared to accept God’s secret/decreed will (“the secret
things,” Deuteronomy 29:29) once it comes to pass.

The concepts communicated by Christ in the Model Prayer that are to be part of our
praying not only include those that concern God’s glory, but also those that concern our
good. That God wants to use prayer as a means for our good is seen in Matthew 7:7-
11//Luke 11:9-13. These good things include prayer for:

• Food (“Give us this day our daily bread”). Though we do not live in a “daily
bread” culture, as did those to whom Jesus originally spoke these words, a culture
in which earning money to buy food, purchasing food, and consuming food
typically occurred on the same day, we are just as dependent on God for the food
that sustains our lives (see Psalm 145:15 and Acts 14:17). Do our prayer lives
reflect this belief, particularly our mealtime prayers? Based on what is said in
Psalm 37:25, we can pray this prayer with confidence, provided we are abiding by
the means mandated in 2 Thessalonians 3:10.

• Forgiveness (“And forgive us our debts, as we also have forgiven our debtors”).
The idea of “debts” here is sins. While all the sins of the believer have already
been judicially/positionally forgiven (Colossians 2:13; cf. 1 John 1:7 and 9) due to
their being imputed to Christ (2 Corinthians 5:21; cf. Ephesians 1:7, Colossians
1:14, 1 John 1:7, and Revelation 1:5), the believer’s practice is to match his
position. Thus, a true believer is one who will be regularly confessing his
sins/asking forgiveness for them (1 John 1:9). A true believer is also one who
will be regularly forgiving those who sin against him. One who is unwilling to

9
 forgive others, however, shows himself to be unforgiven/an unbeliever (Matthew
6:14-15//Mark 11:25-26 and 18:21-35).

• Freedom from sin (“And do not lead us into temptation, but deliver us from evil”).
Jesus also spoke of this in the Garden of Gethsemane (see Matthew 26:41//Mark
14:38//Luke 22:40 and Luke 22:46). This is not to be understood as if God would
ever tempt us to sin (James 1:13). Rather, it is to be understood as a prayer for
His help in keeping Satan from successfully tempting us to sin. Jesus prays this
way for the believer in John 17:15. This is a prayer God is pleased to answer (2
Thessalonians 3:3), provided we avail ourselves of the means God has provided,
such as fleeing (1 Timothy 6:11 and 2 Timothy 2:22; cf. Genesis 39:12). As
Elisabeth Eliot has said (Quest for Love, p. 189): “It is no good praying, ‘Lead us
not into temptation’ and then deliberately walking straight into it.”

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 Praying the Prayers of Scripture
The Praying of Epaphras12
Colossians 4:12-13

As Paul typically does when concluding his letters, so when concluding his letter to the
church at Colossae, he sends greetings to the church from various individuals who are
with him. With Paul in Rome when he wrote Colossians were his Jewish companions:
Aristarchus; Mark; and Jesus, or Justus (Colossians 4:10-11). His Gentile companions
included Epaphras, Luke, and Demas (Colossians 4:12-14). When speaking of Epaphras,
Paul writes in verses 12-13:

Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his
greetings, always laboring earnestly for you in his prayers, that you may stand perfect
and fully assured in all the will of God. For I testify for him that he has a deep concern
for you and for those who are in Laodicea and Hierapolis.

What do we know about this man? We know that:

1. He was a planter. According to Colossians 1:5b-7a, Epaphras was apparently the

one God used to give birth to the body of believers in Colossae. This would
likely have been in the mid-50s A.D. According to what Paul says at the end of
Colossians 4:13, Epaphras may have also given birth to the churches in the
neighboring cities of Laodicea (cf. Colossians 2:1, 4:15-16, and Revelation 3:14-
22) and Hierapolis. This would explain his deep concern for the Colossians
(Colossians 4:13).

2. He was a pastor. Not only does it appear as though Epaphras was the
“obstetrician” of the church of Colossae, but also its “pediatrician” (see
Colossians 1:7b and the start of 4:12). This would further explain his deep
concern for the Colossians (Colossians 4:13).

3. He was a prisoner. Apparently, Epaphras journeyed from Colossae to Rome to

visit Paul in his imprisonment and, in so doing, became a fellow prisoner with
Paul (see especially Philemon 23; cf. Colossians 1:7’s “our beloved fellow bond-
servant” and 4:12’s “a bondslave of Jesus Christ”). Consequently, Epaphras was
unable to be the one to carry the letter of Colossians to the Colossian church, a
task that fell to a man named Tychicus (Colossians 4:7-8). Also as a result of
Epaphras’ imprisonment, a man named Archippus became the interim pastor
(Colossians 4:17 and Philemon 2). Though Epaphras could not personally pastor
the Colossians, he could pray for them.

12
For more on the praying of Epaphras, one may consult chapter 7 (pp. 69-79) of D.
Edmond Hiebert’s Working With God Through Intercessory Prayer.

11
4. He was a prayer warrior. In Colossians 4:12-13, we see how he prayed and what
he prayed for the church at Colossae

• How Epaphras prayed

o He prayed for others. While we presume that Epaphras took time to

pray about his predicament of imprisonment, his predicament did not
prevent him from praying for his parishioners. While Jesus prayed for
His predicament (see His praying in the Garden of Gethsemane in
Matthew 26:39//Mark 14:36//Luke 22:42), He also prayed for others in
the midst of it (see His praying in John 17 and His prayer on the Cross
in Luke 23:34). Stephen likewise prayed for others in the midst of his
predicament (see Acts 7:60).

o He prayed frequently. Colossians 4:12 says that he prayed “always.”

This same verse describes his praying in the plural (“prayers”).
Frequency in prayer is also found in Psalm 55:17, Daniel 6:10,
Matthew 7:7-8//Luke 11:9-10, Luke 11:5-8, 18:1-5, Acts 2:42,
Romans 1:9, 12:12, Ephesians 6:18, Colossians 1:3, 9, 4:2, 1
Thessalonians 3:10, 5:17, 2 Thessalonians 1:11, and 2 Timothy 1:3.

o He prayed fervently. Colossians 4:12 says that he was “laboring

earnestly” in his prayers (NIV: “wrestling in prayer”). The Greek
word is agonizomai, from which we get our English word, agony.13
So, not only was their breadth to Epaphras’ praying, but also depth;
not only quantity, but also quality; not only length, but also strength.
Fervency in prayer is also found in Luke 22:44 (cf. Hebrews 5:7),
Romans 15:30, and James 5:17. Well has it been said by the legendary
late 18th/early 19th century missionary to the Muslims, Samuel
Zwemer, that prayer is “the gymnasium of the soul.”

o He prayed fondly. Colossians 4:13 mentions Epaphras’ deep concern

for the Colossians (the word translated “concern” is literally “pain”), a
concern clearly proven by his prayers for them. Care is seen by
prayer. See Romans 10:1. Conversely, prayer will increase care.

• What Epaphras prayed

o He prayed for their firmness in the faith. According to Colossians

4:12, Epaphras prayed that the Colossians would “stand.” In the
historical context of the book of Colossians, this is a prayer for

13
D. Edmond Hiebert (Working With God Through Intercessory Prayer, p. 75) says that
“the term comes from the athletic arena and pictures the intense effort and energy of the
athlete in contending for a prize, like a wrestler grappling in all earnestness with his
opponent.”

12
 perseverance in the faith, as the faith of the Colossians was being
threatened by false teachers in Colossae (see Colossians 1:23 and 2:7;
cf. Ephesians 4:13-14). Well has it been said by J. Oswald Sanders:
“It was Epaphras’ kneeling that kept the Colossians standing.”

o He prayed for the full assurance of their fullness. According to

Colossians 4:12, Epaphras prayed that the Colossians would stand
“perfect and fully assured in all the will of God.” The Colossian
heretics were trying to convince the Colossians that they were
incomplete. Paul, however, counters by making the case that they
were complete by virtue of their connection to the One who is
complete, Christ (see Colossians 1:19, 28, and especially 2:9-10).
Epaphras prays that the Colossians might be convinced that they are
indeed complete in Christ and would, therefore, not seek sufficiency or
satisfaction in anything or anyone other than Him.

13
 Praying the Prayers of Scripture
Paul’s Prayer for the Philippians14
Philippians 1:9-11

One of the most prominent people of prayer in the Bible is the apostle Paul. When we
examine the New Testament, we find the following points about his praying:

• Paul prayed.

o He prayed with others. We see him doing so with the Ephesian elders in
Miletus in Acts 20:36, as well as with the believers of Tyre in Acts 21:5.
Other examples of believers praying with one another are found in Acts
1:14, 24, 4:24f, 6:6, 12:12, and 13:3. Christianity, from its very
commencement, was communal.15

o He prayed for others. Others for whom Paul prayed included:

The church at Rome (Romans 1:9-13)

The church at Ephesus (Ephesians 1:15-23 and 3:14-19)
The church at Philippi (Philippians 1:4 and 9-11)
The church at Colossae (Colossians 1:3 and 9-14)
The church at Thessalonica (1 Thessalonians 1:2, 3:9-13, 2
Thessalonians 1:11-12, and 2:16-17)
Timothy (2 Timothy 1:3)
Philemon (Philemon 4-7)

The Bible calls upon believers to pray for one another (Ephesians 6:18 and
James 5:16).

14
An excellent resource on Paul’s prayers is D.A. Carson’s A Call to Spiritual
Reformation: Priorities from Paul and His Prayers. Chapter 8 of this work examines his
Philippians 1:9-11 prayer.
15
“The hallmark of Western civilization has been rugged individualism. Because of our
philosophy of life, we are used to the personal pronouns I and my and me. We have not
been taught to think in terms of we and ours and us. Consequently we ‘individualize’
many references to corporate experience in the New Testament, thus often emphasizing
personal prayer, personal Bible study, personal evangelism, and personal Christian
maturity and growth. The facts are that more is said in the Book of Acts and the Epistles
about corporate prayer, corporate learning of biblical truth, corporate evangelism, and
corporate Christian maturity and growth than about the personal aspects of these
Christian disciplines” (Gene Getz).

14
• Paul prayed persistently. He prayed unceasingly (Romans 1:9, Colossians 1:9, 1
Thessalonians 1:3, and 2 Timothy 1:3), or always (Romans 1:9, Colossians 1:3,
and 2 Thessalonians 1:11), or night and day (1 Thessalonians 3:10 and 2 Timothy
1:3). We, too, are to persist in prayer (see Luke 11:5-8, 18:1-5, Acts 2:42,
Romans 12:12, Ephesians 6:18, Colossians 4:2, and 1 Thessalonians 5:17).

• Paul made his praying public. Paul let others know that he was praying for them,
including the church in Rome (in Romans 1:8), the church in Corinth (in 1
Corinthians 1:4), the church in Ephesus (in Ephesians 1:16 and 3:14 and 16), the
church in Philippi (in Philippians 1:4), the church in Colossae (in Colossians 1:3),
the church in Thessalonica (in 1 Thessalonians 1:2 and 2 Thessalonians 1:3),
Timothy (in 2 Timothy 1:3), and Philemon (in Philemon 4). The point is not
seeking to pray in public to be seen of men (as Jesus prohibited in Matthew 6:5-
6), but to let those for whom you are praying know that you are praying for them,
which serves as an encouragement and as an example.

• Paul particularly prayed for the purity and perseverance of God’s people. Paul
certainly prayed for the salvation of sinners (Romans 10:1), as should every
believer, for we are to pray according to God’s will, and God desires the salvation
of sinners (1 Timothy 2:4 and 2 Peter 3:9; cf. Ezekiel 18:23, 32, and 33:11). Most
of the praying of Paul found in Scripture, however, is for believers, particularly
for their purity/sanctification and perseverance in the faith and in faithfulness.
This is also God’s will (1 Thessalonians 4:3). Jesus prayed this way (Luke 22:32
and John 17:17). While it is absolutely certain that the souls of saints are secure
(John 10:28-29), God uses the prayers of his people as a means to this end (see 1
Thessalonians 5:23-24 and Jude 20-21). This same dynamic is at play in the
prayer that is the focus of this lesson, Paul’s prayer for the church at Philippi,
which includes prayer for their purity (Philippians 1:10b), something which God
had promised (Philippians 1:6).

• Paul made a practice of praising God for God’s people. We see him thanking
God for the Romans (in Romans 1:8), the Corinthians (in 1 Corinthians 1:4), the
Ephesians (in Ephesians 1:16), the Philippians (in Philippians 1:3), the Colossians
(in Colossians 1:3), the Thessalonians (in 1 Thessalonians 1:2 and 2
Thessalonians 1:3), Timothy (in 2 Timothy 1:3), and Philemon (in Philemon 4).
In most of these instances, Paul is praising God for His sanctifying grace in the
lives of His people, evidenced by their faith in God (Romans 1:8, Ephesians 1:15,
Colossians 1:4, 2 Thessalonians 1:3, 2 Timothy 1:5, and Philemon 5) and love for
God’s people (Colossians 1:4, 2 Thessalonians 1:3, and Philemon 5). Giving God
the glory for such things is only fitting, since God is the One who ultimately
brings them about (Philippians 1:6, 2:13, and Hebrews 13:21). Paul’s practice is a
reminder to be on the lookout for the good God is doing in the lives of other
believers, rather than always bellyaching about the bad. It also brings to this
writer’s mind what D.A. Carson (A Call to Spiritual Reformation, p. 29) has said:
“All of us would be wiser if we would resolve never to put people down, except

15
 on our prayer lists.” And, when we put them down on our prayer lists, to praise
God for them.

Having considered several points about the praying of Paul, let us now consider the first
of several of his prayers that will be examined in this series, his prayer to the church of
Philippi, in Philippians 1:9-11:

And this I pray, that your love may abound still more and more in real knowledge and all
discernment, so that you may approve the things that are excellent, in order to be sincere
and blameless until the day of Christ; having been filled with the fruit of righteousness
which comes through Jesus Christ, to the glory and praise of God.

• The Request: The Agape16 of God’s People to Grow Greatly (“that your love may
abound still more and more,” verse 9). Paul does not specify the object of the
love for which he prays. There are four legitimate options as to what it might be:
1) love for God, which is the First Great Command (Matthew 22:37-38//Mark
12:30); 2) love for others, which is the Second Great Command (Matthew
22:39//Mark 12:31a) and for which Paul prays for the Thessalonians (1
Thessalonians 3:12); 3) love for the gospel, a prominent theme in the book of
Philippians17; and 4) love for God’s Word. Though all four can certainly be
included, the fourth seems to be the one most in keeping with the immediate
context.

• The Realm: Revelation (“in real knowledge and all discernment,” v. 9).
Discernment is the ability to differentiate or distinguish between the diverse parts
of something. Such ability comes with a deepening knowledge of Scripture (see
Hebrews 5:12-14).

• The Results

o Proving so as to approve and practice what is proper (“so that you

may approve the things that are excellent,” v. 10). The word translated
“approve” has the idea of putting something to the test/proving it so as to
approve it/prove it is proper. Once having passed the test, such things are
to then be practiced. Discerning what is proper by means of Scripture
includes both distinguishing between what is good and bad (see 1
Thessalonians 5:21-22; cf. Ephesians 5:10), as well as between what is
good and best, what is “excellent.”

o Being a pure and unproblematic person (“in order to be sincere and

blameless”). The word translated “sincere” has the idea of being genuine

16
Agape is the Greek word for love that Paul uses in verse 9.
17
The frequency of the word, gospel is greater in the book of Philippians than in any
other book in the Bible.

16
 or not hypocritical. The word translated “blameless” has the idea of not
being the cause of another person’s stumbling or sinning.

• The Reason: God’s People to Do Gobs (“filled”) of Good so God Would be

Greatly Glorified (“having been filled with the fruit of righteousness which comes
through Jesus Christ, to the glory and praise of God, v. 11)

o The means. The words, “having been filled” is in the passive voice,
indicative of the fact that Someone else is doing the filling. That Someone
is the Son (“through Jesus Christ”). God’s people are able to be good
because of their connection to Christ (see John 15:4-5).

o The motive. God’s glory is the ultimate end for everything (1 Corinthians
10:31), including for the answers to our prayers (see David’s prayer in 2
Samuel 7:18f//1 Chronicles 17:16f, especially 2 Samuel 7:25-26a//1
Chronicles 17:23-24a; Elijah’s prayer in 1 Kings 18:36-37, especially
verse 37; Hezekiah’s prayer in 2 Kings 19:14f//Isaiah 37:14f, especially 2
Kings 19:19//Isaiah 37:20; Jesus’ prayer in John 17:1f, especially verse 1;
and John 14:13). We are to do good for the glory of God (see also
Matthew 5:16, John 15:8, and 1 Peter 2:12).

17
 Praying the Prayers of Scripture
The Prayer of Jabez
1 Chronicles 4:9-10

Even for the most mature believer, reading the genealogical portions of Scripture can be a
tedious task. One such portion of Scripture is the first nine chapters of the book of 1
Chronicles, in which Ezra gives a genealogical history of Israel, from the time of Adam
to the time following the return of the southern kingdom of Judah from its Babylonian
exile. In the midst of this genealogical journey, in 4:9-10, one finds a gem18:

Jabez was more honorable than his brothers, and his mother named him Jabez saying,
“Because I bore him with pain.” Now Jabez called on the God of Israel, saying, “Oh that
You would bless me indeed and enlarge my border, and that Your hand might be with me,
and that You would keep me from harm that it may not pain me!” And God granted him
what he requested.

The easy-to-overlook19 prayer of Jabez contained in these verses became part of the
collective consciousness of the Christian world in the year 2000 with the publication of
Bruce Wilkinson’s New York Times bestseller20, The Prayer of Jabez: Breaking Through
to the Blessed Life. While a good deal of what Wilkinson says in his book is debatable21,
God has providentially used its publication to give prominence to a prayer of the past that
can be a pattern for our praying in the present.

The Person Who Prayed. This text is the only mention of Jabez in Scripture.
Consequently, relatively little is known about him.
18
D. Edmond Hiebert (Working with God Through Intercessory Prayer, p. 59) says that 1
Chronicles 4:9-10 “draw us like a refreshing oasis in the midst of a desert of strange and
unpronounceable names.” Layton Talbert (in a book review in Frontline,
September/October 2001, p. 21) calls Jabez’s prayer “a delightful gem, secreted away in
an often-overlooked genealogical roll call in 1 Chronicles 4.” Bruce Wilkinson (The
Prayer of Jabez, p. 12) writes: “Something about this man caused the historian to pause,
clear his throat, and switch tactics.”
19
Bruce Wilkinson (The Prayer of Jabez, p. 12) says that you will find Jabez “hiding in
the least-read section of one of the least-read books of the Bible.”
20
According to Richard Schultz (“Bless Me and Enlarge My Territory,” Bible Study
Magazine, date unknown, p. 34), The Prayer of Jabez became the fastest selling book of
all time, with over 9 million copies sold.
21
See, for example, the review by Layton Talbert in the September/October edition of
Frontline (pp. 21-22). See also Richard Schultz’s article, “Bless Me and Enlarge My
Territory” in Bible Study Magazine (date unknown, pp. 34-35).

18
 • His notoriety. First Chronicles 2:55 mentions a city called Jabez, perhaps named
after this gem of a Jew. This would be consistent with the statement that starts
verse 9: “Jabez was more honorable than his brothers.”22 Clearly, Jabez was a
person of some prominence.23 Many believe that the thing that propelled him to
prominence was his prayer and its answer.

• His name. Ancient Near Eastern names often had revelatory significance,
revealing something about the person named, sometimes revealing something
about his or her birth (see, for example, Esau in Genesis 25:25; Jacob in Genesis
25:26; and Benjamin, who was originally named Benoni, in Genesis 35:18). Such
was the case with Jabez, whose name meant “pain” (“his mother named him Jabez
saying, ‘Because I bore him with pain,’” v. 9). While every birth is painful, as a
consequence of the Fall (Genesis 3:16a), the birth of Jabez was perhaps
particularly painful.

The Prayer. Several things may be noted regarding the prayer of Jabez:

• The Person to whom he prayed. Jabez prayed to “the God of Israel” (v. 10).
Jabez was certainly talking to the right person, for He is the God who answers
prayer and the One to whom all are to come (Psalm 65:2). By coming to the
God of Israel, Jabez was coming to the One who had made a covenant
commitment to Jews such as Jabez. Jabez could, therefore, come with
confidence (cf. Matthew 6:9, 7:7-11, Hebrews 4:16, 1 John 3:21-22, and 5:13-
15).

• The passion of his prayer. The passion of Jabez’s prayer is reflected in various
ways: 1) by the NIV rendering of the verb in verse 10: “Jabez cried out to the
God of Israel”; 2) by the “Oh” (v. 10) that begins his prayer; 3) by the word,
“indeed” (v. 10) in his first petition24; and 4) by the exclamation point with
which his prayer ends (supplied by the NASB translators in v. 10). Fervency in

22
In Genesis 34:19, a man named Shechem is described in similar fashion, as being
“more respected than all the household of his father.” However, Shechem was the one
who violated Dinah. So, such terminology, in and of itself, does not necessarily indicate
moral honor. What is said of Jabez in 1 Chronicles 4:9-10, however, seems to indicate
that he was indeed morally honorable. In 1 Chronicles 11:20-25, such terminology is
used to describe those who did extraordinary military exploits.
23
According to Jewish tradition (likely based on the fact that the families of the scribes
dwelt at Jabez, 1 Chronicles 2:55), Jabez had a phenomenal knowledge of Scripture and
started a rabbinical school in the city of Jabez.
24
Bruce Wilkinson (The Prayer of Jabez, p. 22) writes: “In Hebrew, adding ‘indeed’ to
this prayer was like adding five exclamation points, or writing the request in capital
letters and underlining it.”

19
 prayer is taught in Luke 22:44 (cf. Hebrews 5:7), Romans 15:30, Colossians
4:12, and James 5:17.

• The petitions of his prayer. While some see four separate petitions in Jabez’s
prayer, it is best to see two.

o Prosperity. Because Jabez was a Jew praying to the God of the Jews (v.
9’s “the God of Israel”), his prayer for God’s blessing by means of a
bigger border, or territory (so NIV) (“’Oh that You would bless me
indeed and enlarge my border,’” v. 10) was in keeping with the
Abrahamic covenant’s promise to bless Abraham and his descendants
(Genesis 12:2), which blessing included the provision of the Promised
Land (Genesis 12:1; cf. Exodus 34:24a and Deuteronomy 12:20a).
According to Joshua 13:1f, the Conquest was not yet complete, as parts
of the Promised Land remained to be conquered. Jabez is perhaps
praying that God would enable him to conquer the full portion of the
Land allotted to his clan.

o Protection from Pain. In a play on words with the meaning of his name
(“pain”), Jabez prays that God would by His powerful presence (“’that
Your hand might be with me,’” v. 10, “hand” being representative of
God’s power, Joshua 4:24a) protect him (“’that You would keep me,’” v.
10) from pain (“’from harm that it may not pain me!,’” v. 10). See also
Ezra 8:31. Perhaps Jabez is specifically asking for physical protection
when he attempts to conquer the full portion of the Land allotted to his
clan. Praying that God would keep us from spiritual harm is in keeping
with His declared/revealed will (see Matthew 6:13a). Praying that God
would keep us from physical harm must be prayed in keeping with His
decreed/secret will (i.e., “if it be Thy will”). Sometimes God decrees to
permit pain in our lives for our good (see, for example, 2 Corinthians
12:7-10, assuming Paul’s “thorn in the flesh” was a physical
phenomenon).

Clearly, Jabez’s prayer was in keeping with the will of God, for the end of verse 10 tells
us that “God granted him what he requested.”

As has been mentioned, 1 Chronicles 4:9-10 are the only words in Scripture recorded
about Jabez. They are the only summation of his life that we have. When the summation
of your life is written, may the same be said about you. And about me.

20
 Praying the Prayers of Scripture
The Prayer of Jacob
Genesis 32:9-12

When the matriarch, Rebekah gave birth to twin sons, she and her husband, Isaac named
the youngest, Jacob (Genesis 25:26), literally meaning “heel” and figuratively meaning
one who takes by the heel, trips up, defrauds, deceives, or supplants (Genesis 27:36).
Jacob would live up (or perhaps we should say down) to his name by supplanting his twin
brother, Esau on two occasions, both in regards to the family birthright25 (Genesis 25:29-
34) and in regards to the family blessing26 (Genesis 27:1-40, especially verse 36). As a
result of the second, Jacob had to flee from Esau for his life (Genesis 27:41f), leaving the
Promised Land in the process and spending the next two decades of his life in asylum at
the home of his uncle, Laban in Haran. At the end of this time, God told Jacob to return
to the Promised Land (Genesis 31:3; cf. Genesis 31:13). So, Jacob left Laban to go to
Canaan (Genesis 31:17-21). After making it past his father-in-law, Laban (Genesis
31:22-55), Jacob faced a more formidable foe.

The problem that prompted his prayer. In order to go the 400 miles south and a bit west
from Haran to Canaan, Jacob had to pass through the land of his twin brother, Esau, the
land of Edom/Seir27 (Genesis 32:3, 36:1, and 8-9). Sensing that Esau still might be
incensed over the supplanting of twenty years earlier, Jacob sent some servants to Esau to
essentially say he was sorry and to seek permission to pass through his property (Genesis
32:3-5). Esau’s response to Jacob’s request appeared to be one of revenge rather than
reconciliation (Genesis 32:6). So, Jacob put into place a partial protection plan (Genesis
32:7-8), then prayed for protection, praying:

“O God of my father Abraham and God of my father Isaac, O LORD, who said to me,
‘Return to your country and to your relatives, and I will prosper you,’ I am unworthy of
all the lovingkindness and of all the faithfulness which You have shown to Your servant;

25
The birthright consisted of the rights that went along with being the firstborn child,
which included a double portion of the inheritance. While Scripture directly places the
blame for Jacob’s buying Esau’s birthright on Esau, who “despised his birthright”
(Genesis 25:34; cf. Genesis 25:32 and Hebrews 12:16), Jacob may also have been to
blame. Allen Ross (Creation & Blessing, p. 452) suggests that it was a set-up on Jacob’s
part.
26
The blessing was a last will and testament of sorts, the legal mechanism whereby the
birthright became official.
27
The name, Edom comes from a Hebrew word that means red, admoni, descriptive of
Esau at his birth (Genesis 25:25). The name, Seir comes from a Hebrew word that means
hairy, se’ar, also descriptive of Esau at his birth (Genesis 25:25). The name, Esau likely
comes from this word.

21
for with my staff only I crossed this Jordan, and now I have become two
companies. Deliver me, I pray, from the hand of my brother, from the hand of Esau; for I
fear him, that he will come and attack me and the mothers with the children. For You
said, ‘I will surely prosper you and make your descendants as the sand of the sea, which
is too great to be numbered.’”

The Person to whom he prayed (“’O God of my father Abraham and God of my father
Isaac …,’” v. 9). By praying to the God of his forefathers (his grandfather, Abraham and
his father, Isaac), Jacob was praying to the God who had made a covenant commitment to
his clan, the Abrahamic covenant. This covenant included the promise of a place (“to the
land which I will show you,” Genesis 12:1), a people (“I will make you a great nation,”
Genesis 12:2), prosperity (“I will bless you,” Genesis 12:3), and prominence (“And make
your name great,” Genesis 12:3). It is because of His person that God performs His
promises; it is because of His character that He keeps His commitments. Accordingly,
Jacob goes on to praise God for His person/to confess His character, speaking of His
“lovingkindness” (v. 10; His hesed, or loyal love/covenant compassion) and
“faithfulness” (v. 10).

The promises that he pointed to in his prayer. Jacob’s prayer is “bookended” by two
promises that God had previously made to him. In verse 9, he prays: “’O LORD, who
said to me, “Return to your country and to your relatives, and I will prosper you.”’”
Jacob is praying back to God the promise that God had made to him in Genesis 31:3:
“Then the LORD said to Jacob, ‘Return to the land of your fathers and to your relatives,
and I will be with you.’” This particular promise was a product of the place and
prosperity promises of the Abrahamic covenant. In verse 12, Jacob prays: “’For You
said, “I will surely prosper you and make your descendants as the sand of the sea, which
is too great to be numbered.”’” Here Jacob is praying back to God the promise that God
had made to him in Genesis 28:14: “Your descendants will also be like the dust of the
earth, and you will spread out to the west and to the east and to the north and to the south;
and in you and in your descendants shall all the families of the earth be blessed.” This
particular promise was a product of the people and prosperity promises of the Abrahamic
covenant. In other words, Jacob is praying according to the revealed will of God, the key
to answered prayer (1 John 5:14-15).

His praise of God’s person and prosperity in his prayer. Praise of God ought to be
preeminent in our praying (1 Samuel 2:1-2, 1 Chronicles 29:10-13, and Matthew 6:9). In
his prayer, Jacob praises God for His person, particularly His love and loyalty
(“lovingkindness” and “faithfulness,” v. 10). Jacob also praises God for prospering him
(“for with my staff only I crossed this Jordan, and now I have become two companies, v.
10). Such prosperity was the product of God’s person, for it was the product of the
people and prosperity promises of the Abrahamic covenant, and it is because God is who
He is that He performs His promises to His people. The only right response to God’s
prosperity is humility (“I am unworthy28,” v. 10; cf. 1 Chronicles 29:14).

28
The Hebrew words translated “I am unworthy” are literally “I am little.” According to
Victor Hamilton (The Book of Genesis, 2:323), “to be ‘little’ describes one who lacks

22
His petition for protection. Based on the past (Genesis 27:41) and the present (Genesis
32:6), Jacob had legitimate cause for concern (“’for I fear him, that he will come
and attack me and the mothers with the children,’” v. 11). And, so, he prays: “’Deliver
me, I pray, from the hand of my brother, from the hand of Esau’” (v. 11). His petition is
in keeping with God’s promises (see especially Genesis 28:15). It is in keeping with the
people promise of the Abrahamic covenant (made to Jacob in Genesis 28:14), for if Esau
kills the entire clan, it is literally and figuratively the “end of the line.” However, God
had promised that the line would not only be perpetuated, but eventually proliferate. It is
in keeping with the place promise of the Abrahamic covenant (made to Jacob in Genesis
28:13 and 15), for if Esau kills the entire clan, they will never make it to the Promised
Land. And it is in keeping with the prosperity and prominence promises of the
Abrahamic covenant, for if Esau kills the entire clan, such prosperity and prominence
will not take place.

His protection. Though Jacob would proceed to put a plan in place to appease Esau with
a present (Genesis 32:13-21a), in the end “it was not Jacob’s plan that succeeded but his
prayer” (John Sailhamer, “Genesis,” in The Expositor’s Bible Commentary, 2:209; so
also R. Kent Hughes, Genesis, p. 399 and Allen Ross, Creation and Blessing, p. 537), as
reconciliation was the result of his request (Genesis 33:4). Praying that God would keep
us from spiritual harm is in keeping with His declared/revealed will (see Matthew 6:13a).
Praying that God would keep us from physical harm must be prayed in keeping with His
decreed/secret will (i.e., “if it be Thy will”). Sometimes God decrees to permit pain in
our lives for our good (see, for example, 2 Corinthians 12:7-10, assuming Paul’s “thorn
in the flesh” was a physical phenomenon).

God’s praise. Whenever God protects His people in answer to their prayers, they should
praise Him. As Asaph said in Psalm 50:15: “Call upon Me in the day of trouble; I
shall rescue you, and you will honor Me.”

legal credentials to make a claim for himself, or a person who is totally dependent on
another for his welfare.”

23
 Praying the Prayers of Scripture
The Prayer of Jonah
Jonah 2:1-9

Of all the prayers of Scripture, perhaps none is more peculiar than the prayer of a prophet
who made his wish from the belly of a fish. We find his prayer in Jonah 2:1-9:

Then Jonah prayed to the LORD his God from the stomach of the fish, and he said,
“I called out of my distress to the LORD, And He answered me. I cried for help from
the depth of Sheol; You heard my voice. “For You had cast me into the deep, Into the
heart of the seas, And the current engulfed me. All Your breakers and billows passed over
me. “So I said, ‘I have been expelled from Your sight. Nevertheless I will look
again toward Your holy temple.’ “Water encompassed me to the point of death. The
great deep engulfed me, Weeds were wrapped around my head. “I descended to the roots
of the mountains. The earth with its bars was around me forever, But You have brought
up my life from the pit, O LORD my God. “While I was fainting away, I remembered
the LORD, And my prayer came to You, Into Your holy temple. “Those who regard vain
idols Forsake their faithfulness, But I will sacrifice to You With the voice of thanksgiving.
That which I have vowed I will pay. Salvation is from the LORD.”

The following can be pointed out from his prayer:

Jonah prayed (“Then Jonah prayed,” v. 1). Prior to this point in the story, Jonah had not
prayed, even though the (presumably) unsaved sailors did (Jonah 1:5 and 14), and even
though the (presumably) unconverted captain of the ship called upon Jonah to call upon
his God (Jonah 1:6). Those who do not obey (like Jonah, Jonah 1:3) find it difficult to
pray. God had to bring Jonah through some deep waters in order to get him to repent
(verses 4 and 7) and request (verse 7b).

The Person to whom Jonah prayed (“Jonah prayed to the LORD his God,” v. 1; cf. v. 2’s
“’to the LORD’” and v. 7’s “’to You’”). To whom one prays makes all the difference, as
it did in the showdown between Elijah and the prophets of Baal (1 Kings 18:19-40). The
gods to whom the unsaved sailors first prayed (Jonah 1:5) were “’vain idols’” (v. 8), false
and fake, while the One to whom Jonah prayed was Yahweh29 (“the LORD”), the true
and living God (Jeremiah 10:10 and 1 Thessalonians 1:9), authentic and alive.

The peculiar place from which Jonah prayed (“Jonah prayed … from the stomach of the
fish,” v. 1). God’s people can pray from any place, whether from the belly of a ship
(which Jonah apparently did not, Jonah 1:5-6) or from the belly of a fish. Even though

29
The Hebrew name for God, Yahweh, is His personal name (Exodus 3:13-15 and Isaiah
42:8a). It comes from the Hebrew verb of being, hayah. This name emphasizes God’s
eternality, self-existence, and immutability. God simply is.

24
Jonah had descended to the deepest depths30, he could still look up. Though in
tremendous trouble, he (as an Old Testament believer) could still look to God’s temple
(“’”I will look again toward Your holy temple,”’” v. 4 and “’my prayer came to You,
Into Your holy temple,’” v. 7; cf. Daniel 6:10). Because Jonah looked up, God brought
him up (“’But You have brought up my life from the pit, O LORD my God,’” v. 6; cf. Jonah
2:10).

The predicament that prompted Jonah’s prayer to be spared (“’I called out of my
distress,’” v. 2). Jonah was certainly in distress—he was drowning to death (verses 2, 3,
5, 6, and 7). Though his prayer to be spared is not inscripturated, it can be surmised from
what is said. It appears to have been a prayer of repentance (verses 4 and 7a) and a plea
for rescue (verse 2).

The purposes Jonah purposed in his prayer

• He purposed to praise (“’I will sacrifice to You With the voice of thanksgiving,’”
v. 9). This very prayer is proof of this purpose. It is an application of such
passages as Psalm 50:15 and Hebrews 13:15.

• He purposed to preach (“’That which I have vowed I will pay,’” v. 9). It may be
implied that Jonah, who previously ran from God’s plan (Jonah 1:3 and 10), now
promised to perform it (Jonah 3:1-3a).

The perspective of Jonah’s prayer. Though from a human viewpoint, the sailors cast
Jonah into the sea (Jonah 1:15), from Jonah’s viewpoint God did (“’For You had cast me
into the deep, Into the heart of the seas,” v. 3). This is in keeping with the emphasis on
the sovereign supremacy of God throughout the book of Jonah (see 1:4, 9, 14, 17, 2:10,
4:6, 7, and 8), as well as elsewhere in Jonah’s prayer (“’All Your breakers and billows
passed over me,’” v. 3).

What permeated Jonah’s prayer. Some have considered Jonah’s prayer to actually be a
psalm. Why? Because what Jonah says is saturated by citations from the Psalms:

• Verse 2: “’I called out of my distress to the LORD, And He answered me. I
cried for help from the depth of Sheol; You heard my voice’”

o Psalm 18:6: “In my distress I called upon the LORD, And cried to
my God for help; He heard my voice out of His temple, And my cry
for help before Him came into His ears.”

o Psalm 31:22b: “Nevertheless You heard the voice of my

supplications When I cried to You.”

30
Note Jonah’s downward progression: down to Joppa (Jonah 1:3), then down into the
ship (Jonah 1:3 and 5), then down into the deep (Jonah 2:2, 3, 5, and 6), then down into
the belly of the fish (Jonah 1:17).

25
 o Psalm 118:5: “From my distress I called upon the LORD;
The LORD answered me and set me in a large place.”

o Psalm 120:1: “In my trouble I cried to the LORD, And He answered

me.”

• Verse 3: “’All Your breakers and billows passed over me’”

o Psalm 42:7b: “All Your breakers and Your waves have rolled over
me.”

• Verse 4: “’”I have been expelled from Your sight”’”

o Psalm 31:22a: “As for me, I said in my alarm, ‘I am cut off from
before Your eyes.’”

• Verse 5: “’Water encompassed me to the point of death’”

o Psalm 69:1: “Save me, O God, For the waters have threatened my
life.”

• Verse 7: “’And my prayer came to You, Into Your holy temple’”

o Psalm 18:6b: “He heard my voice out of His temple, And my cry for
help before Him came into His ears.”

• Verse 9: “’Salvation is from the LORD’”

o Psalm 3:8a: “Salvation belongs to the LORD.”

o Psalm 37:39a: “But the salvation of the righteous is from the LORD.”

Perhaps it is for this reason especially that the prayer of Jonah has been called a “whale
of a prayer.”

26
 Praying the Prayers of Scripture
The Prayer of Jesus in Gethsemane
Matthew 26:36-44//Mark 14:32-39//Luke 22:39-46

While this series on the prayers of Scripture has presented (Epaphras, Paul, Jabez, Jacob,
and Jonah) and will continue to present people who are prominent patterns for prayer, the
preeminent pattern is the One who is the perfect pattern for all things that are proper, the
Lord Jesus Christ.31 When we examine the New Testament, we find the following
particulars about his praying:

• Jesus prayed. We find Him praying for others (for little children in Matthew
19:13//Mark 10:16; for Peter in Luke 22:31-32; for those who crucified Him in
Luke 23:34; for His disciples in Luke 24:50; and for present and future followers
in John 17) and with others (such as in the Garden of Gethsemane, as we shall
see). If Christ found it necessary to so pray, then such prayer ought to be
practiced by every Christian.

• The points in the day Jesus prayed. Like any good Jew, Jesus would have prayed
in the morning, at midday, and in the evening (see Psalm 55:17 and Daniel 6:10).
More specifically, we see Him praying “in the early morning, while it was still
dark” (Mark 1:35); into the evening (Matthew 14:23); and, on one occasion, all
night long (Luke 6:12). His prayer in the Garden of Gethsemane, as well as His
high priestly prayer (in John 17), likely took place between midnight and 2 in the
morning. Every day and any time of day is a good time to pray.32

• The places Jesus prayed. According to Luke 5:16, Jesus often withdrew into the
wilderness to pray (cf. Mark 1:35). At other times, He prayed on mountains (see
Matthew 14:23, Luke 6:12, and 9:28). He apparently prayed His high priestly
prayer (in John 17) while walking from the Upper Room to the Garden of
Gethsemane. His prayer in Gethsemane (which means “oil press”) was in a grove
of olive trees (what the Garden of Gethsemane was) on the Mount of Olives.
While anywhere is a good place for prayer, perhaps the best place is a private

31
Specific areas in which the New Testament instructs us to imitate Christ include: His
love (John 13:34, 15:12, Ephesians 5:2, 25, and 1 John 3:16); His servant’s spirit (John
13:14-15); His purity (1 John 3:3); His humility (Philippians 2:5-8); His righteousness (1
John 3:7); His suffering (1 Peter 2:21); His receiving or accepting of others (Romans
15:7); His pleasing others (Romans 15:2-3); His endurance (Hebrews 12:1-3); and His
forgiveness (Ephesians 4:32 and Colossians 3:13).
32
The partially-deaf, late 19th century American missionary to India, John “Praying”
Hyde was known to occasionally pray all day, as well as every few hours throughout the
night. His praying has been considered the human cause of the revival that occurred in
India in the early 20th century.

27
 place, as Jesus did when He prayed in the wilderness (see Luke 5:16’s “slip
away”) and on mountains (see especially Matthew 14:23; compare also Luke
9:28’s “to pray” with Matthew 17:1’s//Mark 9:2’s “by themselves”). See also
Luke 9:18, as well as Matthew 6:6’s prayer closet (cf. Daniel’s roof chamber in
Daniel 6:10). Such privacy is perhaps part of the reason Jesus prayed before
sunrise (Mark 1:35), into the evening (Matthew 14:23), and all night (Luke 6:12).

• The people with whom Jesus prayed. While there were times Jesus prayed alone
(Matthew 14:22-23, Mark 1:35-37, Luke 6:12-13, and 9:18), there were other
times He prayed with, or in close proximity to, His disciples (see Luke 9:18).
One such occasion was on the Mount of Transfiguration with Peter, James, and
John (Luke 9:28). His praying in Gethsemane was another such occasion
(Matthew 26:37//Mark 14:33//Luke 22:41). While it is good to pray privately, it
is also good to pray with other people. As with Jesus and His disciples, such
prayer times can be occasions for discipleship.

• The posture of Jesus in prayer. When praying in Gethsemane, Jesus assumed

several postures in prayer. He kneeled (Luke 22:41; cf. 1 Kings 8:54, Ezra 9:5,
Acts 7:60, 9:40, 21:5, and Ephesians 3:14). He also fell on His face (Matthew
26:39; cf. Mark 14:35, as well as Numbers 16:22). Other postures He assumed in
prayer included looking to heaven, presumably while standing (John 11:41 and
17:1), and lifting up His hands, also presumably while standing (Luke 24:50; cf. 1
Timothy 2:8). Standing in prayer is found in 1 Kings 8:22, Mark 11:25, Luke
18:11, and 13. Sitting in prayer is found in 2 Samuel 7:18. The point is not so
much the position, but the disposition that prompts the position, a disposition of
submission, humility, reverence, dependence, etc. The following poem by Sam
Walter Foss humorously makes the point that posture in prayer is a relatively
minor matter:

The proper way for a man to pray, Says Deacon Lemuel Keys,
And the only proper attitude Is down upon his knees.

No, I should say the way to pray, Says Reverend Doctor Wise
Is standing straight with outstretched arms And rapt and upturned eyes.

Oh, no, no, no, said Elmer Slow. Such posture is too proud.
A man should pray with eyes fast closed And head contritely bowed.

It seems to me his hands should be Austerely clasped in front.

Both hands pointing toward the ground, Said Reverend Doctor Blunt.

Last year I fell in Hitchkins’ well, Head first, said Cyrus Brown.
And both my heels were stickin’ up, And my head was pointing down.

And I made a prayer right then and there, The best prayer I ever said.
The prayin’est prayer I ever prayed Was standin’ on my head.

28
Having considered several points about the praying of Jesus, let us now consider the first
of two of His prayers that will be examined in this series, His prayer in the Garden of
Gethsemane. This prayer is found in all three of the Synoptic Gospels.33 Luke’s account
in Luke 22:39-46 reads:

And He came out and proceeded as was His custom to the Mount of Olives; and the
disciples also followed Him. When He arrived at the place, He said to them, “Pray that
you may not enter into temptation.” And He withdrew from them about a stone’s throw,
and He knelt down and began to pray, saying, “Father, if You are willing, remove
this cup from Me; yet not My will, but Yours be done.” Now an angel from heaven
appeared to Him, strengthening Him. And being in agony He was praying very fervently;
and His sweat became like drops of blood, falling down upon the ground. When He rose
from prayer, He came to the disciples and found them sleeping from sorrow, and said to
them, “Why are you sleeping? Get up and pray that you may not enter into temptation.”

In this passage, we see:

• The prescription to pray that preceded the prayer. In verse 40, Jesus commanded
Peter, James, and John: “’Pray that you may not enter into temptation.’” And
again in verse 46: “’Get up and pray that you may not enter into temptation’”
(cf. Matthew 26:41 and Mark 14:38). The particular temptation they were about
to face was the temptation to apostatize, to fully and finally turn away from the
faith. However, they did not because Jesus prayed that they would not (as He did
for Peter in Luke 22:31-32; it may be assumed that He prayed the same for the
others; see also John 17:15). Believers ought to be praying for their own
perseverance (see Matthew 6:13), as well as for the perseverance of other
believers.

• The Person to whom Jesus prayed (“Father, …,” v. 42; cf. Matthew 26:39, 42,
and Mark 14:36, as well as Luke 10:21, 23:34, John 11:41, 12:28, 17:1, 5, 11, 21,
24, and 25). In praying to God the Father, Jesus practiced what He preached
(Matthew 6:9). In Mark 14:36, Jesus prays to His “Abba, Father,” indicative of
the intimate relationship between the Father and the Son. Though the relationship
between the Christian and God the Father is not precisely the same as that
between Christ and God the Father, Christians also have an intimate relationship
with the Father (see Romans 8:15 and Galatians 4:6) and can, therefore, pray
accordingly (see Matthew 7:9-11//Luke 11:11-13).

• The petitions of the prayer

o In His humanity, Jesus prayed for the avoidance of Calvary’s hill

(“’remove this cup from Me,’” v. 42; cf. Matthew 26:39, 42, and Mark

33
The word, “synoptic” literally means to see together. The Gospels of Matthew, Mark,
and Luke are called such because their content is quite similar.

29
 14:35-36). Being fully human (while also being fully divine), Jesus
naturally dreaded the death He was about to die, which not only included
one of the most excruciating forms, if not the most excruciating form, of
physical death ever devised, but also spiritual death, being separated for a
time from the Father (Matthew 27:46//Mark 15:34). As did Jesus (and as
did Paul, assuming his “thorn in the flesh” was a physical problem, 2
Corinthians 12:8), it is permissible to pray for the prevention of pain.

o In His humility, Jesus prayed for the accomplishment of the Father’s will
(“’if You are willing, remove this cup from Me; yet not My will, but Yours
be done,”’ v. 42; cf. Matthew 26:39, 42, and Mark 14:36). In spite of the
cost of the Cross, a cost of which He was fully conscious, Christ
courageously committed to keeping the Father’s will, even though it
meant He would be killed.34 This desire (cf. Psalm 40:8) qualified His
first petition and was the content of the second. In praying this way, Jesus
once again practiced what He preached (see Matthew 6:10).

Such a spirit of submission is seen in the words of the 19th century

Scottish minister and hymn writer, Horatius Bonar, five of whose children
died while they were young:

Thy way, not mine, O Lord, however dark it be;

Lead me by Thine own hand; choose out the path for me;
Smooth let it be, or rough, it will be still the best;
Winding or straight, it leads right onward to Thy rest.

I dare not choose my lot; I would not if I might;

Choose Thou for me, my God, so I shall walk aright.
Take Thou my cup, and it with joy or sorrow fill,
As best to Thee may seem, choose Thou my good and ill.

Choose Thou for me my friends, my sickness, or my health;

Choose Thou my cares for me, my poverty or wealth.
Not mine, not mine the choice in things both great and small;
Be Thou my Guide, my Strength, my Wisdom, and my all.

• The pain that prompted the prayer. Verse 44 says that Jesus was “in agony” in the
Garden. The parallel passage of Matthew 26 says that He was “grieved and
distressed” (v. 37) and “deeply grieved, to the point of death” (v. 38). The
parallel passage of Mark 14 likewise says that He was “very distressed and
troubled” (v. 33) and “deeply grieved to the point of death” (v. 34). Clearly, the
weight of the world’s wickedness, which was about to placed upon Him, was

34
“The highest bravery may consist in being fully cognizant of impending and agonizing
death and yet to embrace it voluntarily” (Walter Liefeld, “Luke,” in The Expositor’s
Bible Commentary, 8:1032).

30
 weighing heavily upon His heart. So profound was His pain at this point that He
needed angelic aid as He prayed (“an angel from heaven appeared to Him,
strengthening Him,” v. 43).

• The passion of the prayer (“He was praying very fervently,” v. 44; cf. Hebrews
5:7). So passionate was His prayer that “His sweat became like drops of blood,
falling down upon the ground” (v. 44). Dr. Luke is evidently describing a rare
medical condition called hematidrosis, which Warren Wiersbe (“Luke,” in The
Bible Exposition Commentary, 1:269) describes as what happens “when under
great emotional stress, the tiny blood vessels rupture in the sweat glands and
produce a mixture of blood and sweat.” While such a degree of fervency is not
the norm (the passion with which He prayed was unprecedented because the pain
He was starting to undergo was unprecedented), praying should be with fervency
(see Romans 15:30, Colossians 4:12, and James 5:17).

• The persistence of the prayer. Matthew’s account of this prayer points to its
persistence, as the petitions were repeated a second time (see Matthew 26:39 and
42), then a third, “saying the same words” (Matthew 26:44). Prayer is to be
persistent (see Luke 11:5-8, 18:1-5, Acts 2:42, Romans 1:9, Ephesians 6:18,
Colossians 1:3, 9, 4:2, 1 Thessalonians 1:3, 3:10, 5:17, 2 Thessalonians 1:11, and
2 Timothy 1:3).

31
 Praying the Prayers of Scripture
The Prayer of Nehemiah
Nehemiah 1:4-11

When Judah’s 70-year captivity in Babylon came to a close, God used several men to
lead His people back to their land and back to their Lord. First, in 536 B.C. God used
Zerubbabel, appointed governor of Judah by the Persian king, Darius, along with the
prophets, Haggai and Zechariah and the high priest, Joshua, to lead the first group of
returnees to rebuild the temple in Jerusalem (Ezra chapters 1-6). In 458 B.C. God used
Ezra the priest, under the auspices of the Persian king, Artaxerxes, to lead a second group
of returnees to rebuild the worship of God in Jerusalem (Ezra chapters 7-10). Then in
445 B.C. God used a man named Nehemiah to lead a third and final group of returnees to
rebuild the walls of Jerusalem (Nehemiah chapters 1-6).

When Nehemiah appears in Scripture, he is in Persia, serving as the cupbearer of the

Persian king, Artaxerxes (Nehemiah 1:11), who reigned from 464-423 B.C. To be a
cupbearer was to be in a position of prominence. Layton Talbert (Frontline, May/June
2007, p. 30) writes: “[Nehemiah] was the royal cupbearer, the king’s personal butler. If
there was anyone you’d better know and trust, it was the one who could slip something
into your goblet or be bribed to do so. In later Persian times, the cupbearer wielded more
influence with the king than the military commanders.” The Nelson’s Complete Book of
Bible Maps & Charts (p. 159) adds: “This [the position of cupbearer to Artaxerxes] was
evidently more akin to being a personal advisor than merely something like a butler.” In
time Nehemiah would be appointed governor of Judah by Artaxerxes (Nehemiah 5:14).

As the book of Nehemiah opens, Nehemiah learns from his Jewish brethren that the Jews
who had already returned to the land were in distress and disgrace and that Jerusalem
itself was defenseless, its walls broken down (Nehemiah 1:2-3), perhaps the result of the
destruction of Jerusalem by the Babylonian king, Nebuchadnezzar some 140 years
earlier, in 586 B.C. (2 Chronicles 36:19), or perhaps the result of a thwarted effort to
rebuild the walls earlier in the reign of Artaxerxes (Ezra 4:7-23). As a result of this news,
Nehemiah responded with ancient near eastern expressions of sorrow (the start of
Nehemiah 1:4), then prayed (the end of Nehemiah 1:4), saying in Nehemiah 1:5-11:

“I beseech You, O LORD God of heaven, the great and awesome God, who preserves the
covenant and lovingkindness for those who love Him and keep His commandments, let
Your ear now be attentive and Your eyes open to hear the prayer of Your servant which I
am praying before You now, day and night, on behalf of the sons of Israel Your
servants, confessing the sins of the sons of Israel which we have sinned against You; I
and my father’s house have sinned. We have acted very corruptly against You and have
not kept the commandments, nor the statutes, nor the ordinances which You commanded
Your servant Moses. Remember the word which You commanded Your servant Moses,
saying, ‘If you are unfaithful I will scatter you among the peoples; but if you return to Me
and keep My commandments and do them, though those of you who have been scattered

32
were in the most remote part of the heavens, I will gather them from there and will bring
them to the place where I have chosen to cause My name to dwell.’ They are Your
servants and Your people whom You redeemed by Your great power and by Your strong
hand. O Lord, I beseech You, may Your ear be attentive to the prayer of Your servant
and the prayer of Your servants who delight to revere Your name, and make Your servant
successful today and grant him compassion before this man.”

Several things can be pointed out about this particular prayer:

• Nehemiah prayed. This is not surprising, for Nehemiah is found praying at

numerous points throughout the book of Nehemiah (see also, for example, 2:4,
4:4-5, 9, 5:19, 6:9, 14, 13:14, 22, 29, and 31).

• The Person to whom he prayed.

o To the God who is great (“’O LORD God of heaven, the great and
awesome God,’” v. 5; cf. v. 4, 2:4, and Daniel 2:18-19). In beginning his
prayer this way, Nehemiah is doing what Christ taught in the Model
Prayer (see Matthew 6:9), that before petitioning God in prayer we should
praise Him in prayer. By calling God the “God of heaven,” Nehemiah is
acknowledging God’s sovereignty, that He is the One who rules not only
in heaven, but also (by implication) everywhere beneath it. Later in his
prayer (in v. 10), Nehemiah will speak of God’s “’great power’” and
“’strong hand.’” Accordingly, Nehemiah also addresses God (in v. 5) by
His name, Elohim, which signifies His power. God is powerful enough to
do what we ask, and even more (Ephesians 3:20).

o To the God who is good

• He is loyal to His promises (“’who preserves the covenant,’” v. 5).

God had promised to His people a particular place, the Promised
Land, and that they would remain in that place provided they did
what was right. However, they did what was wrong and were,
therefore, removed. However, they could return if they repented of
their wrong and resumed doing right. Nehemiah appeals to such
promises later in his prayer (see vs. 8 and 9; cf. Leviticus 26:33,
Deuteronomy 28:64, 30:1-5, and Jeremiah 29:10-14), thus praying
according to the revealed will of God, the key to answered prayer
(1 John 5:14-15).35

35
Mervin Breneman (“Ezra, Nehemiah, Esther,” in The New American Commentary,
10:173) writes: “Nehemiah’s prayer shows a profound understanding and faith in what
God had promised in His Word. Nehemiah challenges us to prayer based on an
understanding of God’s purposes and will as found in His Word.”

33
 • He is loyal to His people (“’who preserves … lovingkindness,’” v.
5; cf. Nehemiah’s use of God’s covenant name, Yahweh, translated
“LORD” in v. 5; cf. also Nehemiah’s appeal at the start of v. 10
and his “’Your servants’” in v. 6). “Lovingkindness” is a
translation of the Hebrew word, hesed, God’s covenant
compassion or loyal love. God is loyal to His people even when
they are disloyal to Him (as Nehemiah confessed in vs. 6 and 7).

• He listens to His people (“’let Your ear now be attentive and Your
eyes open to hear the prayer of Your servant,’” v. 6 and “’may
Your ear be attentive to the prayer of Your servant,’” v. 11).
Because God is loyal to His promises and loyally loves His people,
He listens to their prayers. See, for example, Exodus 2:23-24 and
6:5.

• The persistence with which he prayed (“’the prayer … which I am praying before
You now, day and night,’” v. 6). Persistence in prayer is taught elsewhere in
Scripture in Matthew 26:44, Luke 11:5-8, 18:1-5, Acts 2:42, Romans 1:9,
Ephesians 6:18, Colossians 1:3, 9, 4:2, 1 Thessalonians 1:3, 3:10, 5:17, 2
Thessalonians 1:11, and 2 Timothy 1:3.

• The perspective with which he prayed

o He prayed as a submissive servant. Nehemiah comes to God as a beggar

(“’I beseech You”’ vs. 5 and 11) with a submissive spirit (“’hear the
prayer of Your servant,’” v. 6; cf. “’the prayer of Your servant and the
prayer of Your servants,’” v. 11, and “’make Your servant successful
today,’” v. 11)

o As a sinner interceding for other sinners. Nehemiah was sensitive to his

own sin and the sin of his people (“’confessing the sins of the sons of
Israel which we have sinned against You; I and my father’s house have
sinned. We have acted very corruptly against You and have not kept the
commandments, nor the statutes, nor the ordinances which You
commanded Your servant Moses,’” vs. 6-7; cf. the prayers of Ezra in Ezra
9:5-15 and Daniel in Daniel 9:4-19). Notice how Nehemiah senses the
significance of such sin, saying it is against God (“’which we have sinned
against You,’” v. 6 and “’We have acted very corruptly against You,’” v.
7; cf. Genesis 39:9, Psalm 51:4, and Luke 15:18).

• The purpose with which he prayed (“’who delight to revere Your name,’” v. 11).
Like others in Scripture (David in 2 Samuel 7:18f//1 Chronicles 17:16f, especially
2 Samuel 7:25-26a//1 Chronicles 17:23-24a; Elijah in 1 Kings 18:36-37,
especially verse 37; Hezekiah in 2 Kings 19:14f//Isaiah 37:14f, especially 2 Kings
19:19//Isaiah 37:20; and Jesus in John 17:1f, especially verse 1), Nehemiah
prayed what he prayed so that God would be praised.

34
• The plan that was a product of his prayer. It is clear, both by the end of his prayer
(“’and make Your servant successful today and grant him compassion before this
man,’” v. 11) and by what follows it (in Nehemiah 2:1-8), that the primary
petition of Nehemiah’s prayer is that Artaxerxes would approve Nehemiah’s
request to return to Jerusalem to rebuild its walls and that Nehemiah had already
devised a particular plan for doing so. While there is no doubt that Nehemiah
depended upon God to accomplish this (see Nehemiah 1:11, 2:4, and 8), such
dependence, rather than having prevented Nehemiah from coming up with an
action plan in keeping with this petition, appears to have propelled him to have
proactively produced such a plan.

35
 Praying the Prayers of Scripture
A Prayer of the Early Church
Acts 4:24-31

Even a cursory reading of the book of Acts reveals that the first century church
experienced extraordinary gospel growth and that a primary reason for its progress was
prayer. The story of the book of Acts may be summarized as the progress of the church
by the Spirit-empowered proclamation of God’s Word produced by prayer. D. Edmond
Hiebert (Working With God Through Intercessory Prayer, p. 10) writes in this regard:
“We may marvel at the spiritual power and glorious victories of the early apostolic
Church, but we often forget that its constant prayer life was the secret of its strength …
Almost every chapter in the book of Acts contains a reference to or a record of some
prayer uttered.” William Larkin (Acts, p. 17) says that “throughout Acts prayer is the
church’s very life-breath.” Gerald Priest adds: “Luke includes prayer at critical moments
in his history of the church; this reveals that he and the early church considered prayer to
have been an important means by which God sovereignly guided His people in the
church’s expansion. The course of the church is shaped by God through prayer.” Just as
the book of Judges has a cycle (sin, servitude, supplication, salvation), so also does the
book of Acts (see Stewart Custer, Witness to Christ, p. 9): prayer, power, proclamation,
progress, persecution, more prayer.

The prayers of the early church included the following:

• Those who would become part of the nucleus of the church (including the
Eleven, as well as Jesus’ biological family) prayed in an upper room as they
awaited the Day of Pentecost (Acts 1:13-14). These “with one mind were
continually devoting themselves to prayer” (verse 14). Here we see them
praying cohesively (“with one mind,” as in Acts 4:24; most likely for the
bestowal of the Spirit promised in Luke 24:49//Acts 1:8 and the power He would
produce), “continually,” and committedly (“devoting”).

• In Acts 1:24, this group prays for God’s leading in replacing Judas Iscariot as the
twelfth disciple.

• In Acts 2:42, when the Jerusalem church was birthed, its members were, among
other things, “continually devoting themselves to … prayer [literally: “the
prayers”].” Once again, we see them praying “continually” and committedly
(“devoting”).

• In Acts 3:1, we find Peter and John going to the temple to pray at the 3 p.m.
“hour of prayer” (cf. Peter going up to the housetop to pray at noon in Acts 10:9
and Paul and Silas “going to the place of prayer” in Acts 16:16).

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 • In Acts 6:4, we see the apostles devoting themselves to prayer, as well as the
ministry of the Word. Once again, we see commitment (“devoting”).

• In Acts 6:6, prayer is made by the Jerusalem church for the first deacons.

• In Acts 7:59-60, Stephen, the church’s first martyr, prays for his persecutors (cf.
Matthew 5:44), which included a young man named Saul (Acts 7:58, 8:1, and
22:20). God would use this prayer as a means of saving Saul and profoundly
impacting the history of the church from its very inception. Also in Stephen’s
prayer, we see an example of one praying directly to God the Son.

• In Acts 9:11, we find the newly-converted Saul praying, most likely praying for
whatever it was the Lord wanted him to do (Acts 9:6), a prayer the Lord
answered by sending Ananias to tell him (Acts 9:10f).

• In Acts 12:5, we find the church of Jerusalem praying “fervently” for the
imprisoned Peter, including “many” praying in the home of Mary, the mother of
John Mark (Acts 12:12).

• In Acts 13:3, prayer is made by the Syrian Antioch church for the first
missionaries, Paul and Barnabas.

• In Acts 14:23, the first missionary team prays for newly-appointed elders.

• In Acts 16:25, Paul and Silas are praying while imprisoned, likely, like Stephen
before them (in Acts 7:59-60), praying for their persecutors, a prayer God would
answer by saving the Philippian jailor and his household (Acts 16:29-34).

There is at least one other prayer prayed by the early church that is worthy of notice.
Peter and John had gone to the temple to pray (Acts 3:1). While there, they were used of
God to heal a lame man (Acts 3:2-10), a miracle that resulted in an open opportunity to
preach the gospel (Acts 3:11-26). This the Jewish religious leaders did not appreciate,
arresting Peter and John and placing them on trial (Acts 4:1-7), a trial during which Peter
preached the gospel to his accusers (Acts 4:8-12). After deliberating, the leaders decided
to prohibit Peter and John from preaching Christ (Acts 4:13-22). After being released,
Peter and John reported to their fellow believers what had happened (Acts 4:23), which
led to the following prayer in Acts 4:24-30:

And when they heard this, they lifted their voices to God with one accord and said, “O
Lord, it is You who MADE THE HEAVEN AND THE EARTH AND THE SEA, AND ALL THAT IS IN
THEM, who by the Holy Spirit, through the mouth of our father David Your servant, said,
‘WHY DID THE GENTILES RAGE, AND THE PEOPLES DEVISE FUTILE THINGS? ‘THE KINGS OF
THE EARTH TOOK THEIR STAND, AND THE RULERS WERE GATHERED TOGETHER AGAINST THE
LORD AND AGAINST HIS CHRIST.’ For truly in this city there were gathered together
against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate,
along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your

37
purpose predestined to occur. And now, Lord, take note of their threats, and grant that
Your bond-servants may speak Your word with all confidence, while You extend Your
hand to heal, and signs and wonders take place through the name of Your holy servant
Jesus.”

In this passage, we see:

• The people with whom they prayed. Peter and John prayed with “their own
companions” (Acts 4:23), who “had gathered together” (Acts 4:31). Such
corporate prayer is the norm in the book of Acts (see Acts 1:14, 24, 4:24f, 6:6,
12:12, 13:3, 20:36, and 21:5) and should be a normal part of our praying.36 Once
again (as in Acts 1:14; cf. Acts 2:46 and 4:32), we see the cohesiveness of their
praying (“with one accord,” v. 24). Such solidarity is essential because those who
oppose are united in their opposition (“’THE RULERS WERE GATHERED TOGETHER
AGAINST THE LORD AND AGAINST HIS CHRIST.’ For truly in this city there were
gathered together against Your holy servant Jesus, whom You anointed,
both Herod and Pontius Pilate, along with the Gentiles and the peoples of
Israel,’” vs. 26b-27, with v. 26b being a citation of Psalm 2:2).

• The Person to whom they prayed. They prayed to the One who is preeminent, the
One who is powerful enough to answer any prayer (Ephesians 3:20). Notice how
they address Him as “Lord” (v. 24; cf. v. 29), meaning He is sovereign (NIV:
“Sovereign Lord”), the “absolute ruler” (Homer Kent, Jerusalem to Rome: Studies
in Acts, p. 48), the “Absolute Master” (Stewart Custer, Witness to Christ, p. 52).
He is the God “’who MADE THE HEAVEN AND THE EARTH AND THE SEA, AND ALL THAT
IS IN THEM’” (v. 24b, a citation of Exodus 20:11; cf. the start of Hezekiah’s prayer
in 2 Kings 19:15//Isaiah 37:16). He is the One who by His decree determines
before time what will come to pass within time (“’to do whatever Your hand
and Your purpose predestined to occur,’” v. 28; cf. Luke 22:22a and Acts 2:23a,
as well as Acts 3:18) and providentially brings His plans to pass, even though
they include man’s freely-chosen sinful choices (“’”THE KINGS OF THE EARTH TOOK
THEIR STAND, AND THE RULERS WERE GATHERED TOGETHER AGAINST THE LORD AND

36
“The hallmark of Western civilization has been rugged individualism. Because of our
philosophy of life, we are used to the personal pronouns I and my and me. We have not
been taught to think in terms of we and ours and us. Consequently we ‘individualize’
many references to corporate experience in the New Testament, thus often emphasizing
personal prayer, personal Bible study, personal evangelism, and personal Christian
maturity and growth. The facts are that more is said in the Book of Acts and the Epistles
about corporate prayer, corporate learning of biblical truth, corporate evangelism, and
corporate Christian maturity and growth than about the personal aspects of these
Christian disciplines” (Gene Getz). “When God is about to do some great work, He
usually lays it upon the heart of His people to pray for it. And while the sincere
importunate prayer of a single saint gains entrance into the throne of the Almighty, the
entreaties of many believers bombarding the gates of Heaven often prove more effective
in accomplishing God’s purposes” (Gerald Priest).

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 AGAINST HIS CHRIST.” For truly in this city there were gathered together against
Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate,
along with the Gentiles and the peoples of Israel,’” vs. 26-27, v. 26 being a
citation of Psalm 2:2; cf. Luke 22:22b and Acts 2:23b), which He has decreed to
permit.

• The perspective with which they prayed. In keeping with the Person to whom
they were praying, the Lord, they saw themselves as “bond-servants” (v. 29).

• The petition they made (“’grant that Your bond-servants may speak Your word
with all confidence,’” v. 29). Paul asked the Ephesians to pray the same for him
(see Ephesians 6:19-20). It is interesting to note that they did not primarily pray
for the prevention of the persecution (though this may be implied from v. 29’s
“’And now, Lord, take note of their threats’”), but for the power to persist in
proclaiming God’s Word, the very thing that produced the persecution in the first
place.

• The power their prayer produced. Acts 4:31 says: “And when they had prayed,
the place where they had gathered together was shaken, and they were all filled
with the Holy Spirit and began to speak the word of God with boldness.” Such
shaking in response to supplication is also seen in Acts 16:25-26. Such Spirit-
prompted power to proclaim God’s Word is seen elsewhere in Acts in 4:8, 13, 33,
9:27, 29, 13:46, 14:3, 18:26, 28, and 19:8. The early church preacher,
Chrysostom once said that the place was shaken, but they became more unshaken.

• What permeated their prayer. As seen by the ALL CAPS in the NASB text of the
prayer, their prayer was permeated with Scripture.

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 Praying the Prayers of Scripture
Paul’s Prayer for the Colossians37
Colossians 1:9-14

An earlier lesson in this series, on Paul’s prayer for the Philippians in Philippians 1:9-11,
pointed out the following points about the praying of the apostle Paul:

• Paul prayed, both with and for other believers

• Paul prayed persistently
• Paul made it publicly known that he was praying by letting those to whom he was
writing know that he was praying for them
• Paul particularly prayed for the purity and perseverance of God’s people
• Paul made a practice of praising God for God’s people

One of the many prayers of Paul recorded in Scripture38 is the one he prayed for the
church in Colossae, found in Colossians 1:9-14:

For this reason also, since the day we heard of it, we have not ceased to pray for you and
to ask that you may be filled with the knowledge of His will in all spiritual wisdom and
understanding, so that you will walk in a manner worthy of the Lord, to please Him in all
respects, bearing fruit in every good work and increasing in the knowledge of
God; strengthened with all power, according to His glorious might, for the attaining of
all steadfastness and patience; joyously giving thanks to the Father, who has qualified
us to share in the inheritance of the saints in Light. For He rescued us from the domain
of darkness, and transferred us to the kingdom of His beloved Son, in whom we have
redemption, the forgiveness of sins.

In this passage, we see:

• The reason for which Paul prayed (“For this reason also,” v. 9). The
immediately preceding context gives the reason: the Colossian believers’
fruitfulness (verse 6), seen by their faith in Christ (verse 4a) and their fondness
for their fellow Christians (verse 4b).39 Their faith would not only have included

37
An excellent resource on Paul’s prayers is D.A. Carson’s A Call to Spiritual
Reformation: Priorities from Paul and His Prayers. Chapter 6 of this work examines his
Colossians 1:9-14 prayer.
38
Others may be found in Romans 1:9-13, Ephesians 1:15-23, 3:14-19, Philippians 1:9-
11, 1 Thessalonians 3:9-13, 2 Thessalonians 1:11-12, 2:16-17, and Philemon 4-7.
39
The two, faith in Christ and fondness for fellow Christians, go hand-in-hand, the
second being a fruit of the first, as seen by such passages as John 13:35, 1 John 2:9-11,
3:10b, 14-15, 17, 19, 4:7-8, 12, and 16b.

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 their belief/faith, but also their behavior/faithfulness (verse 2a), with the
evangelism (verse 7a) and example (verse 7b) of their pastor, Epaphras being one
of the reasons for it. Their faith (end of verse 6) and fondness (verse 8; cf.
Galatians 5:22) were divinely-derived; therefore, Paul gives God the glory for
them (verse 3; cf. verse 12). It is interesting to note that, though the Colossians
were doing well spiritually, Paul prayed for them. Their former fruitfulness did
not prevent him from praying for their future fruitfulness. While we should
certainly pray for those who are not doing well spiritually, we should also pray
for those who are, because prayer is a means of their further fruitfulness.

• The regularity with which Paul prayed (“we have not ceased to pray for you and
to ask,” v. 9; cf. verse 3). Elsewhere, we read of Paul praying unceasingly
(Romans 1:9, 1 Thessalonians 1:3, and 2 Timothy 1:3), always (Romans 1:9 and
2 Thessalonians 1:11), and night and day (1 Thessalonians 3:10 and 2 Timothy
1:3). We, too, are to persist in prayer (see Luke 11:5-8, 18:1-5, Acts 2:42,
Romans 12:12, Ephesians 6:18, Colossians 4:2, 12, and 1 Thessalonians 5:17).

• The request Paul makes (“that you may be filled with the knowledge of His will in
all spiritual wisdom and understanding,” v. 9; cf. the very similar request of
Epaphras for the Colossians in Colossians 4:12).

o For the Colossians to be complete and controlled (“that you may be

filled,” v. 9). A cursory reading of the book of Colossians makes it clear
that the Colossian believers were being confronted with a false teaching
(the so-called “Colossian heresy”) that claimed to make one complete.
Paul corrected this corruption by pointing out 1) that this false teaching
was actually “empty” (Colossians 2:8) and, therefore, could not make one
complete and 2) that it is Christ alone who can make one complete
(Colossians 1:19 and 2:9-10a). Also, to be filled with something is to be
controlled by it (see Luke 6:11, John 16:6, and Ephesians 5:18).

o The content of the completion and control (“with the knowledge of His
will,” v. 9). The way to be complete and controlled (compare Ephesians
5:18f with Colossians 3:16f) is by knowing God’s will. The only way to
know God’s will today is by knowing God’s Word (the Reformation
principle of sola Scriptura; the Baptist distinctive of the Bible as the only
rule of faith and practice; the doctrine of the sufficiency of Scripture—2
Timothy 3:17 and 2 Peter 1:3-4; the cessation of all other means of
special revelation with the completion of the canon of Scripture at the end
of the first century A.D.—1 Corinthians 13:8-10).

o The conviction of the content (“in all spiritual wisdom and

understanding,” v. 9). Here Paul is praying for the Holy Spirit’s work of
illumination upon the minds of the Colossians, a work that would
convince the Colossians of the certainty and significance of God’s Word
(cf. other prayers for the same in Psalm 119:18 and Ephesians 1:17-18a).

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• The results of the request. Word (verse 9) leads to walk (verses 10f). Belief to
behavior. Doctrine to deeds.

o Generally

Doing deeds deserving of the divine (“so that you will walk in a
manner worthy of the Lord,” v. 10; cf. 1 Thessalonians 2:12 and 3
John 6). To live in a manner worthy of the Lord is to live in a
manner that is worthy of His worth, to have conduct that is
commensurate with His character, to have behavior that befits His
being. Believers are also to walk worthy of their calling
(Ephesians 4:1) and of the gospel (Philippians 1:27).

Doing deeds that will delight the divine (“to please Him in all
respects,” v. 10). To make God glad was Paul’s goal (2
Corinthians 5:9) and should be ours, as well (1 Thessalonians 4:1).
This is what Jesus always did (John 8:29).

o Specifically

Being fruitful (“bearing fruit in every good work,” v. 10). The

Colossians were already doing so (v. 6). Paul prays that they
would do so even more. This is in keeping with the revealed will
of God (John 15:16 and Ephesians 2:10).

Being relational (“increasing in the knowledge of God,” v. 10).

The Colossians already knew God/had a personal relationship
with Him. Paul prays that their relationship with God would grow
(cf. 2 Peter 3:18), that they would not just know about God, but
know God.

Being powerful (“strengthened with all power, according to His

glorious might, for the attaining of all steadfastness
and patience; joyously,” v. 11). The verb translated
“strengthened” is passive in voice, indicating that Someone else is
doing the strengthening. Paul prays the same for the Ephesian
believers in Ephesians 1:19-20 and 3:16. As a result of such
empowering, God’s people can persevere through problems
(“steadfastness”) and put up with problem people (“patience”).
And do both “joyously.” Pray, like Paul, that such problems and
problem people would make a fellow believer joyful, rather than
jaded.

Being thankful (“giving thanks to the Father, v. 12; cf. Colossians

1:3 and 3:17)

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• For inheritance (“who has qualified us to share in the
inheritance of the saints in Light,” v. 12). Our inheritance
is our heavenly home.

• For deliverance (“For He rescued us from the domain of

darkness,” v. 13a). Before we were saved we were
enslaved by sin (John 8:34, Romans 6:17a, Titus 3:3, and 2
Peter 2:19) and Satan (2 Timothy 2:26). Now we have
been rescued and released (John 8:32, 36, Romans 6:18,
and 22).

• For transference (“and transferred us to the kingdom

of His beloved Son, in whom we have redemption, the
forgiveness of sins,” vs. 13b-14; cf. Ephesians 5:8 and 1
Peter 2:9).

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 Praying the Prayers of Scripture
The Colossians’ Prayer for Paul
Colossians 4:2-4

Previous lessons in this series have examined some of Paul’s prayers for others (his
prayer for the Philippians in 1:9-11 and his prayer for the Colossians in Colossians 1:9-
14). Not only did Paul pray for those to whom he was writing, but he also asked those to
whom he was writing to pray for him. For example, we see Paul praying for the Romans
(in Romans 1:9-13), and asking the Romans to pray for him (in Romans 15:30-32). We
see Paul praying for the Ephesians (in Ephesians 1:15-23 and 3:14-19), and asking the
Ephesians to pray for him (in Ephesians 6:18-20). We see Paul praying for the
Thessalonians (in 1 Thessalonians 3:9-13 and in 2 Thessalonians 1:11-12 and 2:16-17),
and asking the Thessalonians to pray for him (in 1 Thessalonians 5:25 and 2
Thessalonians 3:1-2). The previous lesson in this series examined Paul’s prayer for the
Colossians (in Colossians 1:9-14). This lesson will examine the Colossians’ prayer for
Paul, found in Colossians 4:2-4.

A superficial examination of the prayers of others for Paul reveals that they included the
following elements:

• Persistence (Romans 15:30’s “prayers”; Ephesians 6:18’s “at all times” and “with
all perseverance”; Colossians 4:2’s “devote yourselves to”; and 1 Thessalonians
5:25’s “pray,” which is more literally “be praying”)
• Preparedness (Ephesians 6:18’s “be on the alert”; and Colossians 4:2’s “keeping
alert in it”)
• Petition for protection (Romans 15:31’s “that I may be rescued from those who
are disobedient in Judea”; and 2 Thessalonians 3:2’s “that we will be rescued
from perverse and evil men”)
• Petition for proclamation (Ephesians 6:19’s “utterance” and “boldness”;
Ephesians 6:20’s “boldly”; Colossians 4:3’s “a door for the word”; Colossians
4:4’s “that I may make it clear”; and 2 Thessalonians 3:1’s “that the word of the
Lord will spread rapidly and be glorified”)

The Colossians’ prayer for Paul in Colossians 4:2-4 reads:

Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving; praying

at the same time for us as well, that God will open up to us a door for the word, so that
we may speak forth the mystery of Christ, for which I have also been imprisoned; that I
may make it clear in the way I ought to speak

In this passage, we see:

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• Some requirements

o Persistence (“Devote yourselves to prayer,” v. 2). The ESV translates this:

“continue steadfastly in prayer.” The verb translated “devote” is a present
tense verb (so, literally, it is: “be devoting yourselves to prayer”). The
verb is proskartereo, which is an intensified verb. The root verb is
kartereo, which itself means to be strong, to be steadfast, to hold out, to
endure, to persevere. This root is intensified by the prepositional prefix,
pros. So, the resultant verb means something like: adhere strongly to,
stick with, be obstinately persistent in, have a dogged determination.
Persistence in prayer is taught elsewhere in Scripture in Matthew 26:44,
Luke 11:5-8, 18:1-5, Acts 1:14, 2:42, 6:4, Romans 1:9, 12:12, Ephesians
6:18, Colossians 1:3, 9, 4:2, 1 Thessalonians 1:3, 3:10, 5:17, 2
Thessalonians 1:11, and 2 Timothy 1:3.

o Preparedness (“keeping alert in it,” v. 2). Believers are in a spiritual war,

with prayer being one of their primary weapons (see Ephesians 6:18-20,
the culmination of the armor of God passage of Ephesians 6:11f). They
should pray as if they were participants in a war, because they are.
Specifically, they should pray to be protected from the enticements of the
enemy (see Matthew 6:13, 26:41//Mark 14:38//Luke 22:40, Luke 22:46,
and John 17:15). Believers should always be prepared by prayer (cf. Mark
13:33//Luke 21:36, Ephesians 6:18, and 1 Peter 4:7) because the opponent
is always prepared to pounce (1 Peter 5:8).

o Proper perspective (“with an attitude of thanksgiving,” v. 2). The acrostic,

A-doration, C-onfession, T-hanksgiving, S-upplication helps remind us
that giving thanks to God is to be a regular part of our praying (cf.
Philippians 4:6, Colossians 4:2, and 1 Timothy 2:1), as it was with Jesus
(see, for example, Matthew 11:25//Luke 10:21 and John 11:41). Paul
practiced what he here preaches, as giving thanks to God was a regular
part of his praying (see Romans 1:8, 1 Corinthians 1:4, Ephesians 1:16,
Philippians 1:3, Colossians 1:3, 1 Thessalonians 1:2, 3:9-10, 2
Thessalonians 1:3, 2 Timothy 1:3, and Philemon 4).

• Some requests

o Communication that is not closed (“that God will open up to us a door

for the word, so that we may speak forth the mystery of Christ,” v. 3).
Paul essentially asked the Thessalonians to pray the same for him in 2
Thessalonians 3:1 (“that the word of the Lord will spread rapidly and be
glorified”). Even though Paul was restricted (“for which I have also been
imprisoned,” v. 3), being under house arrest in Rome, when he made this
request in Colossians 4:3, he knew that the gospel need not be (cf. 2
Timothy 2:9). Therefore, he requested its release. From what Paul says in
Acts 28:30-31, as well as what he says in the book of Philippians (in 1:12-

45
 18 and 4:22), another of his “Prison Epistles,” this prayer was apparently
answered. We see God opening the door elsewhere in 1 Corinthians 16:8-
9 and 2 Corinthians 2:12.

o Communication that is clear (“that I may make it clear in the way I ought
to speak,” v. 4). Clear communication of the gospel was not an option for
Paul (“the way I ought to speak”); rather, it was an obligation (Romans
1:14 and 1 Corinthians 9:16).

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 Praying the Prayers of Scripture
Summary Sheet 1

Now that we are approximately a third of the way through our study of the prayers of
Scripture, this is a good point to briefly summarize the passages that have been studied by
pointing out from these passages various principles on prayer and particular petitions to
pray.

1 John 5:14-15
• Pray
• Be saved and sanctified
• Persevere in prayer
• Pray according to God’s will as revealed in Scripture
o Pray for the salvation of sinners
o Pray for the sanctification of saints
o Pray for your enemies, laborers for the harvest, political leaders, and other
believers

Matthew 6:9-13 (The “Model Prayer”)

• Pray for God’s glory
o For God to be number one
o For God’s kingdom to come
o For God’s will to be done
• Pray for your good
o For food
o For forgiveness
o For freedom from sin

Colossians 4:12-13 (the prayer of Epaphras)

• Pray for others
• Pray frequently
• Pray fervently
• Pray fondly
• Pray for believers to be firm in their faith
• Pray for believers to have the full assurance of their fullness

Philippians 1:9-11 (Paul’s prayer for the Philippians)

• Pray with other believers
• Pray for other believers
• Pray persistently

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 • Let other believers know you are praying for them
• Pray for the purity and perseverance of other believers
• Praise God for other believers
• Pray for believers’ love for God’s Word to grow greatly
• Pray for believers to approve and practice what is proper
• Pray for believers to be pure and unproblematic people
• Pray for believers to do lots of good so that God would be glorified

1 Chronicles 4:9-10 (the prayer of Jabez)

• Pray to the right Person
• Pray passionately
• Pray for prosperity
• Pray for protection from pain

Genesis 32:9-12 (the prayer of Jacob)

• Pray to the right Person
• Pray according to God’s promises to you
• Praise God for His person and for prospering you
• Pray for protection
• Praise God for protecting you

Jonah 2:1-9 (the prayer of Jonah)

• Pray
• Pray to the right Person
• Pray from any place
• Pray to be delivered from death
• Permeate your prayers with Scripture

Luke 22:39-46 (Jesus’ prayer in Gethsemane)

• Pray
• Pray at any point in time
• Pray from any place, particularly a private place
• Pray privately and with other people
• Pray with a posture that is proper
• Pray for believers to be prevented from apostatizing/to persevere in the faith
• Pray for the prevention of pain
• Pray for the performance of God’s will
• Pray passionately
• Pray persistently

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Nehemiah 1:4-11 (the prayer of Nehemiah)
• Pray
• Pray to the right Person
o The God who is great
o The God who is good (loyal and loving)
• Ask God to listen to your prayer
• Pray persistently
• Pray with a submissive, servant-like spirit
• Confess sin, both personal and collective
• Make God’s praise the purpose of your praying
• Make plans that pertain to your prayer

Acts 4:24-31 (a prayer of the early church)

• Pray cohesively
• Pray continually
• Pray committedly
• Pray for God’s guidance
• Pray for church leaders (deacons, missionaries, pastors)
• Pray for those who persecute you
• Pray to the right Person (the One who is sovereign)
• Pray with a submissive, servant-like spirit
• Pray for boldness to speak God’s Word

Colossians 1:9-14 (Paul’s prayer for the Colossians)

• Pray for those who are doing well spiritually
• Pray regularly
• Pray for believers to be complete and controlled by God’s Word by being
convinced of It
• Pray for believers to do deeds deserving of God and delightful to God
• Pray for believers to be fruitful, to have a growing relationship with God, to be
powerful (by joyously persevering through problems and joyously putting up with
problem people), and to be thankful (for their inheritance, deliverance, and
transference)

Colossians 4:2-4 (the Colossians’ prayer for Paul)

• Pray persistently for other believers
• Be prepared by praying
• Pray for the protection of those proclaiming God’s Word
• Pray for the proclamation of God’s Word
• Give thanks to God in prayer
• Pray for communication of God’s Word that is not closed and that is clear

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 Praying the Prayers of Scripture
The Prayer of Elijah on Mount Carmel
1 Kings 18:36b-37

One of the most memorable men of the Old Testament was the man, Elijah, a 9th century
B.C. prophet to the northern kingdom of Israel for two decades during the reigns of the
wicked Israeli kings, Ahab and Ahaziah. Elijah’s ministry is chronicled in 1 Kings 17-22
and 2 Kings 1-2. While Elijah was known for his peculiar appearance (see 2 Kings 1:8)
and even more so for his powerful performances (such as causing a widow’s food supply
to not fail/1 Kings 17:16; raising a boy from the dead/1 Kings 17:22; and calling down
fire from heaven/1 Kings 18:38 and 2 Kings 1:10-12), he is also known for his praying.
We find Elijah praying for the resurrection of the deceased son of the widow of
Zarephath in 1 Kings 17:20-21; for rain and no rain in the days of Ahab in 1 Kings 17:42
(cf. James 5:17-18); and on Mount Carmel against the prophets of Baal and Asherah in 1
Kings 18:36-37, the prayer that is the focus of this study.

The Prelude to the Prayer

All of the kings of the northern kingdom of Israel were notoriously bad, none more so
than Ahab (1 Kings 16:30). Along with his wicked wife, Jezebel, Ahab further pushed
Israel into Baal worship40 (1 Kings 16:31-33 and 18:18), in particular the worship of Baal
Melqart, a god thought by its adherents to be the god of nature. Because Israel did not
keep the commands of the covenant, God brought drought, in keeping with the curses of
the covenant (Leviticus 26:19 and Deuteronomy 28:23-24). In doing so, God was also
showing His superiority over Baal Melqart, and on Baal Melqart’s “home turf,” not only
by stopping the rain for three-and-a-half years (Luke 4:25 and James 5:17), resulting in a
severe famine (1 Kings 18:2), but also by sustaining His prophet, first by a brook and by
birds (1 Kings 17:2-6), then by a widow (1 Kings 17:7-16). So, a battle was already
brewing, and God was beating Baal.

No doubt buoyed by God’s besting of Baal, Elijah challenged the prophets of Baal to a
showdown on Mount Carmel (1 Kings 18:19), a place where the power of Baal Melqart
was, according to its adherents, particularly potent. Though the numerical odds were
against Elijah (85041-1, 1 Kings 18:19; cf. 1 Kings 18:22), the true and living God was
with Elijah (1 Kings 17:1 and 18:15; cf. 1 Kings 17:12 and 18:10). As did Joshua before
him (in Joshua 24:15), so Elijah threw down the proverbial gauntlet to his people (1
Kings 18:21), then issued his challenge (1 Kings 18:23-24), allowing the “home” team to
bat first (1 Kings 18:25). After Baal’s ball team struck out in its first at-bat (1 Kings
18:26), Elijah talked some trash (1 Kings 18:27). Baal’s ball team stepped to the plate a

40
According to 1 Kings 18:19, Ahab and Jezebel went so far as to give state support to
these prophets.
41
The 850 included 450 prophets of Baal and 400 prophets of Asherah, who was
considered the partner of Baal.

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second time, but once again struck out (1 Kings 18:28-29). Elijah then stepped to the
plate, asked his people to approach (1 Kings 18:30a), repaired the altar (1 Kings 18:30b-
32a), upped the ante (1 Kings 18:32b-35), and approached the Lord in prayer (1 Kings
18:36a).

The Prayer (1 Kings 18:36b-37)

“O LORD, the God of Abraham, Isaac and Israel, today let it be known that You are God
in Israel and that I am Your servant and I have done all these things at Your word.
Answer me, O LORD, answer me, that this people may know that You, O LORD, are God,
and that You have turned their heart back again.”

The following points can be made from this prayer:

• The Person to whom Elijah prayed (“’O LORD, the God of Abraham, Isaac and
Israel,’” v. 36b; “’O LORD,’” twice in v. 37). Elijah prayed to Yahweh (“”O
LORD,’” v. 36b and twice in v. 37), the name that emphasizes God’s personality
(Yahweh being God’s personal name, Isaiah 42:8a) and perpetuity (Yahweh
comes from the Hebrew verb for being; cf. Exodus 3:14), both the polar opposite
of Baal. Elijah prayed to Elohim (“’God,’” v. 36b), the name that emphasizes
God’s power, power that was about to be impressively pictured. Elijah prayed to
“’the God of Abraham, Isaac and Israel,’” v. 36b), a reminder (along with the
name, Yahweh) that God continued to be committed to the people of His
covenant, in spite of their lack of commitment to Him. The prophets of Baal
certainly prayed persistently and passionately. The problem was they prayed to
the wrong “person.”

• The perspective with which Elijah prayed (“’I am your servant and have done all
these things at Your word,’” v. 36b). Elijah’s supplicated with a servant’s spirit
(cf. the prayer of Nehemiah in Nehemiah 1:4-11 and the prayer of the early
church in Acts 4:29) and in submission to what God said.

• The purposes for which Elijah prayed

o That God would be recognized and revered (“’today let it be known

that You are God in Israel,’” v. 36b; “’Answer me, O LORD, answer me,
that this people may know that You, O LORD, are God,’” v. 37). The
passion of Elijah’s prayer was that the person of God would be perceived
both by pagans and by his people and that such perception would produce
praise for His person. Interestingly, this is in keeping with the very
meaning of Elijah’s name: “Yahweh is God.” This is also in keeping with
what Jesus taught in the Model Prayer (in Matthew 6:9), that God’s praise
should be the primary petition of our prayers. God’s praise should also be
the primary purpose for our prayers (see David’s prayer in 2 Samuel
7:18f//1 Chronicles 17:16f, especially 2 Samuel 7:25-26a//1 Chronicles
17:23-24a; Hezekiah’s prayer in 2 Kings 19:14f//Isaiah 37:14f, especially
2 Kings 19:19//Isaiah 37:20; Nehemiah’ prayer in Nehemiah 1:11; Jesus’

51
 prayer in John 17:1f, especially verse 1; and Paul’s prayer in Philippians
1:11; see also John 14:13).42

o That God’s people would repent (“’and that You have turned their heart
back again,” v. 37). Implied in this petition is that repentance is
ultimately divinely-derived (cf. Acts 3:26, 5:31, 11:18, and 2 Timothy
2:25).

The Postlude to the Prayer

• God’s power is revealed (1 Kings 18:38). God steps to the plate and hits a home
run that is a “no doubter.”

• God’s person is recognized and revered (1 Kings 18:39)

• The ungodly prophets are removed (1 Kings 18:40)

42
D.A. Carson (A Call to Spiritual Reformation, p. 203) asks: “Has God become so
central to all our thoughts and pursuits, and thus to our praying, that we cannot easily
imagine asking for anything without consciously longing that the answer bring glory to
God?”

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 Praying the Prayers of Scripture
The Praying of Elijah in the Days of Ahab
James 5:16-18

The previous lesson in our study of the prayers of Scripture focused on the praying of
Elijah, particularly his prayer on Mount Carmel in 1 Kings 18. Another of Elijah’s
prayers, and the focus of this lesson, is the prayers he prayed for no rain and for rain in
the days of the wicked Israeli king, Ahab.

As pointed out in the previous lesson, one of the curses for not keeping the covenant was
drought (Leviticus 26:19 and Deuteronomy 28:23-24). Because the northern kingdom of
Israel did not keep the covenant in the days of Ahab, God brought drought, apparently
revealing it ahead of time to His prophet to the northern kingdom, Elijah (see 1 Kings
17:1). The drought lasted for three-and-a-half years (Luke 4:25 and James 5:17). Then,
God revealed to Elijah that the drought would end (1 Kings 18:1). After his dramatic and
decisive victory over the prophets of Baal and Asherah (1 Kings 18:20-40), Elijah told
Ahab what God had revealed (1 Kings 18:41), then prayed accordingly (1 Kings 18:42),
resulting in the end of the drought (1 Kings 18:45).

The apostle James uses this story as a pattern for prayer for his previous parishioners,
writing in James 5:16-18:

Therefore, confess your sins to one another, and pray for one another so that you may
be healed. The effective prayer of a righteous man can accomplish much. Elijah was a
man with a nature like ours, and he prayed earnestly that it would not rain, and it did not
rain on the earth for three years and six months. Then he prayed again, and the sky
poured rain and the earth produced its fruit.

From this passage, as well as from the passages from which it is derived (in 1 Kings), we
can perceive the following points:

Elijah prayed as one who was finite and fallen (“Elijah was a man with a nature like
ours,” v. 17). Yes, Elijah was a prophet, but he had his problems (see 1 Kings 19:1f).
Elijah himself confessed that he was no better than his ancestors (1 Kings 19:4). Nor,
according to James, was he constitutionally any better than his descendants. It has been
said that Elijah actually put his tunic on one sleeve at a time. James’ point is that if Elijah
could pray the way he did, then so can we.

Elijah prayed as one who was faithful (“prayer of a righteous man,” v. 16). Though
Elijah was a sinner, he was sorry for his sin and for the sin of his fellow citizens,
evidently confessing such sin, as did Ezra (in Ezra 9:3-10:1), the Levites (in Nehemiah
9:32-37), and Daniel (in Daniel 9:3-20), resulting in the return of rain (“confess your sins
to one another, and pray for one another so that you may be healed,” v. 16). Psalm
34:15 and 1 Peter 3:12 say that the Lord’s ears are open unto the prayers of the righteous

53
(cf. Proverbs 15:29b). First John 3:22 says: “And whatever we ask we receive from
Him, because we keep His commandments and do the things that are pleasing in His
sight.” Conversely, Psalm 66:18 says that the Lord will not hear the prayers of the
wicked (cf. Proverbs 1:28-30, 15:29b, 28:9, Isaiah 1:15, 59:2b, Micah 3:4, and 1 Peter
3:7).

Elijah prayed frequently. The implication of 1 Kings 18:43 is that Elijah persisted in his
prayer for rain. Persistence in prayer is taught elsewhere in Scripture in Nehemiah 1:6,
Psalm 55:17, Daniel 6:10, Matthew 7:7-8//Luke 11:9-10, Matthew 26:44, Luke 11:5-8,
18:1-5, Acts 1:14, 2:42, 6:4, Romans 1:9, 12:12, Ephesians 6:18, Colossians 1:3, 9, 4:2,
12, 1 Thessalonians 1:3, 3:10, 5:17, 2 Thessalonians 1:11, and 2 Timothy 1:3.

Elijah prayed fervently (“he prayed earnestly,” v. 17). The passion with which he prayed
may be seen in his prayer posture (“and he crouched down on the earth and put his face
between his knees,” 1 Kings 18:42). Passion in prayer is also taught in 1 Chronicles
4:10, Luke 22:44 (cf. Hebrews 5:7), Romans 15:30, and Colossians 4:12.

Elijah prayed effectively (“The effective prayer of a righteous man can accomplish
much,” v. 16). The passive voice participle translated, “effective,” has the idea of being
made effective. The One who energized43 Elijah’s prayer, the One who made it effective,
the One who made it accomplish much, resulting in no rain (v. 17; cf. 1 Kings 18:2), then
rain (v. 18; cf. 1 Kings 18:45), is God. The reason why God made Elijah’s prayer
effective is that it was prayed in accordance with His revealed will (see especially 1
Kings 18:1), the key to the effectiveness of any prayer (see 1 John 5:14-15). Notice how
knowledge of God’s will did not inhibit Elijah’s prayer, but rather ignited it.

43
The Greek participle translated “effective” comes from the verb, energeo, from which
we get our English word, energy.

54
 Praying the Prayers of Scripture
Paul’s Prayer for the Romans44
Romans 1:8-13

An earlier lesson in this series, on Paul’s prayer for the Philippians in Philippians 1:9-11,
pointed out the following points about the praying of the apostle Paul:

• Paul prayed, both with and for other believers

• Paul prayed persistently
• Paul made it publicly known that he was praying by letting those to whom he was
writing know that he was praying for them
• Paul particularly prayed for the purity and perseverance of God’s people
• Paul made a practice of praising God for God’s people

One of the many prayers of Paul recorded in Scripture45 is the one he prayed for the
church in Rome, found in Romans 1:8-13:

First, I thank my God through Jesus Christ for you all, because your faith is being
proclaimed throughout the whole world. For God, whom I serve in my spirit in
the preaching of the gospel of His Son, is my witness as to how unceasingly I make
mention of you, always in my prayers making request, if perhaps now at last by the will of
God I may succeed in coming to you. For I long to see you so that I may impart some
spiritual gift to you, that you may be established; that is, that I may be encouraged
together with you while among you, each of us by the other’s faith, both yours and mine.
I do not want you to be unaware, brethren, that often I have planned to come to you (and
have been prevented so far) so that I may obtain some fruit among you also, even as
among the rest of the Gentiles.

In the passage, we see:

The praise in Paul’s prayer (“First, I thank my God through Jesus Christ for you all,
because your faith is being proclaimed throughout the whole world,” v. 8). As was
mentioned above, Paul made a practice of praising God for God’s people, and letting
them know that he was doing so. Here, he praises God for the faith of the Romans (he
praises God for the faith of others in Ephesians 1:15-16, Colossians 1:3-4, 1
Thessalonians 1:2-3, 2 Thessalonians 1:3, 2 Timothy 1:3-5, and Philemon 4-5), a faith
that was famous (as was the faith of the Thessalonians, 1 Thessalonians 1:8). Notice that
praise to God is the first part of Paul’s prayer (“First …,” v. 8), in keeping with the

44
An excellent resource on Paul’s prayers is D.A. Carson’s A Call to Spiritual
Reformation: Priorities from Paul and His Prayers.
45
Others may be found in Ephesians 1:15-23, 3:14-19, Philippians 1:9-11, Colossians
1:9-14, 1 Thessalonians 3:9-13, 2 Thessalonians 1:11-12, 2:16-17, and Philemon 4-7.

55
Model Prayer of Matthew 6:9f. Notice also that Paul does not thank the Romans, but
rather thanks God for the Romans (“I thank my God … for you,” v. 8). This is because
God is the One who grants faith (Acts 14:27, Ephesians 2:8, Philippians 1:29).
Therefore, God is the One who gets the glory.

The persistence of Paul’s praying. This persistence is seen in the words, “how
unceasingly I make mention of you” (v. 9); the word, “always” (v. 9); and in the plural,
“prayers” (v. 9). The persistence of Paul’s praying is also seen in Colossians 1:3, 9, 1
Thessalonians 1:3, 3:10, 2 Thessalonians 1:11, and 2 Timothy 1:3. Persistence in prayer
is taught elsewhere in Scripture in 1 Kings 18:43, Nehemiah 1:6, Psalm 55:17, Daniel
6:10, Matthew 7:7-8//Luke 11:9-10, Matthew 26:44, Luke 11:5-8, 18:1-5, Acts 1:14,
2:42, 6:4, Ephesians 6:18, Colossians 4:2, 12, and 1 Thessalonians 5:17.

The petition of Paul’s prayer (“if perhaps now at last by the will of God I may succeed in
coming to you, v. 10). Paul prays that he might be able to be personally present in Rome,
a prayer that he also asks the Romans to pray (Romans 15:32; cf. his prayer for the
Thessalonians in 1 Thessalonians 3:10-11).

The perspective of Paul’s prayer (“perhaps … by the will of God,” v. 10). Submission to
the secret, sovereign will of God permeated Paul’s perspective (see Acts 18:21, 1
Corinthians 4:19, 16:7, Philippians 2:19, and 24; cf. Hebrews 6:3 and James 4:15),
including his prayers (cf. Romans 15:32). Jesus, in the Model Prayer, taught us to pray
with this perspective (Matthew 6:10) and practiced what He preached (Matthew
26:39//Mark 14:36//Luke 22:42 and Matthew 26:42). Paul’s prayer was a request (v.
10’s “making request”), not a requirement. Though, as he himself says in verse 13 (“I do
not want you to be unaware, brethren, that often I have planned to come to you (and have
been prevented so far)”), Paul had been prevented46 from being personally present in
Rome up to this point, God ultimately answered his prayer, but did so in a way that was
undoubtedly far different than what he had imagined, as Paul evidently did not arrive in
Rome until several years later and as a prisoner of the Roman Empire.

The purpose of Paul’s prayer. Why did Paul want God to answer his prayer to be
personally present in Rome?

• The edification of the saved (“For I long to see you so that I may impart some
spiritual gift to you, that you may be established; that is, that I may be
encouraged together with you while among you, each of us by the other’s
faith, both yours and mine,” vs. 11-12; cf. his prayer for the Thessalonians in
1 Thessalonians 3:10). Paul wanted to use his spiritual strengths (“impart
some spiritual gift to you,” v. 11) to strengthen these saints (“that you may be

46
What prevented Paul from being personally present in Rome at that point in time?
Satan in some way (1 Thessalonians 2:18)? The Spirit of God (Acts 16:6-7)? The most
likely answer is the spread of the gospel, as his work in the eastern half of the Roman
Empire was not yet complete (see Romans 15:19b-24, especially verse 22, along with the
end of 1:13).

56
 established,” v. 11; cf. v. 12’s “encouraged,” as well as 1 Corinthians 12:7).
Not only would Paul’s personal presence in Rome result in the edification of
the Romans, but also in the edification of Paul (“that I may be encouraged
together with you while among you, each of us by the other’s faith,” v. 12; cf.
Romans 15:32, as well as Proverbs 27:17). Since this purpose was in keeping
with the will of God (see 2 Thessalonians 3:3), God would be pleased to
answer Paul’s prayer to be personally present in Rome so that he could pursue
this purpose, resulting in the edification of the Roman believers (see, for
example, Philippians 1:14). Like Paul (see 1 Thessalonians 3:13 and 2
Thessalonians 2:17) and Peter (see 1 Peter 5:10), let us pray for the spiritual
strengthening of the saved. And let us pray that God will give us
opportunities to be the ones to bring it about.

• The evangelization of sinners (“so that I may obtain some fruit among you
also, even as among the rest of the Gentiles,” v. 13; cf. v. 15). Since this
purpose was also in keeping with the will of God (see Ezekiel 18:23, 32, 1
Timothy 2:4 and 2 Peter 3:9), God would be pleased to answer Paul’s prayer
to be personally present in Rome so that he could pursue this purpose,
resulting in the evangelization of Romans unbelievers (see, for example,
Philippians 1:12-13 and 4:22). Let us, like Paul (see Romans 10:1), also pray
for the salvation of sinners. And let us pray that God will give us
opportunities to be the ones to bring it about.

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 Praying the Prayers of Scripture
The Romans’ Prayer for Paul
Romans 15:30-32

Previous lessons in this series have examined some of Paul’s prayers for others (his
prayer for the Philippians in 1:9-11, his prayer for the Colossians in Colossians 1:9-14,
and his prayer for the Romans in Romans 1:8-13). Not only did Paul pray for those to
whom he was writing, but he also asked those to whom he was writing to pray for him.
For example, we see Paul praying for the Ephesians (in Ephesians 1:15-23 and 3:14-19),
and asking the Ephesians to pray for him (in Ephesians 6:18-20). We see Paul praying
for the Colossians (in Colossians 1:9-14), and asking the Colossians to pray for him (in
Colossians 4:2-4). We see Paul praying for the Thessalonians (in 1 Thessalonians 3:9-13
and in 2 Thessalonians 1:11-12 and 2:16-17), and asking the Thessalonians to pray for
him (in 1 Thessalonians 5:25 and 2 Thessalonians 3:1-2). The previous lesson in this
series examined Paul’s prayer for the Romans (in Romans 1:8-13). This lesson will
examine the Romans’ prayer for Paul, found in Romans 15:30-32.

A superficial examination of the prayers of others for Paul reveals that they included the
following elements:

• Persistence (Romans 15:30’s “prayers”; Ephesians 6:18’s “at all times” and “with
all perseverance”; Colossians 4:2’s “devote yourselves to”; and 1 Thessalonians
5:25’s “pray,” which is more literally “be praying”)
• Preparedness (Ephesians 6:18’s “be on the alert”; and Colossians 4:2’s “keeping
alert in it”)
• Petition for protection (Romans 15:31’s “that I may be rescued from those who
are disobedient in Judea”; and 2 Thessalonians 3:2’s “that we will be rescued
from perverse and evil men”)
• Petition for proclamation (Ephesians 6:19’s “utterance” and “boldness”;
Ephesians 6:20’s “boldly”; Colossians 4:3’s “a door for the word”; Colossians
4:4’s “that I may make it clear”; and 2 Thessalonians 3:1’s “that the word of the
Lord will spread rapidly and be glorified”)

The Romans’ prayer for Paul in Romans 15:30-32 reads:

Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive
together with me in your prayers to God for me, that I may be rescued from those who
are disobedient in Judea, and that my service for Jerusalem may prove acceptable to
the saints; so that I may come to you in joy by the will of God and find refreshing rest in
your company.

In this passage, we see:

58
Paul’s plea (“Now I urge you, brethren, by our Lord Jesus Christ and by the love of the
Spirit, to strive together with me in your prayers to God for me,” v. 30)

• The passion of the plea (“I urge you,” v. 30). This shows the intensity of Paul’s
interest in the intercession of others.

• A plea for prayer (“to strive together with me in your prayers to God for me,” v.
30)

o For passionate prayer (“strive,” v. 30; NIV: “struggle”). Warren Wiersbe

(“Romans,” in The Bible Exposition Commentary, 1:565) says that the
words translated “strive together” in this verse “suggest an athlete giving
his best in the contest” and that “we should put as much fervor into our
praying as a wrestler does into his wrestling!” A similar verb is translated
“laboring fervently” to describe the praying of Epaphras in Colossians
4:12. Passion in prayer is taught elsewhere in Scripture in 1 Chronicles
4:10, Luke 22:44 (cf. Hebrews 5:7), and James 5:17.

o For partnership in prayer (“together with me,” v. 30). Paul did not ask
others to do for him what he was unwilling to do for himself. Thus, the
Romans could say that they were praying with Paul, not just for him.

o For persevering prayer (“in your prayers,” v. 30). Perseverance in prayer

is also seen in 1 Kings 18:43, Nehemiah 1:6, Psalm 55:17, Daniel 6:10,
Matthew 7:7-8//Luke 11:9-10, Matthew 26:44, Luke 11:5-8, 18:1-5, Acts
1:14, 2:42, 6:4, Romans 1:9, Ephesians 6:18, Colossians 1:3, 9, 4:2, 12, 1
Thessalonians 1:3, 3:10, 5:17, 2 Thessalonians 1:11, and 2 Timothy 1:3.

• What prompts the prayer (“by our Lord Jesus Christ and by the love of the Spirit,”
v. 30)

o A common connection to Christ and His cause (“by our Lord Jesus
Christ,” v. 30)

o A Spirit-created concern for Christians (“and by the love of the Spirit,” v.

30). The first of the fruits of the Spirit listed in Galatians 5:22-23 is love.
If you truly love someone, you will pray for him.

The petitions of the prayer for which Paul pleads (“that I may be rescued from those who
are disobedient in Judea, and that my service for Jerusalem may prove acceptable to
the saints,” v. 31)

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 • Rescue from sinners (“that I may be rescued from those who are disobedient47 in
Judea,” v. 31). Paul makes a similar request in 2 Thessalonians 3:2 (cf. 2
Corinthians 1:10-11). In our increasingly secular culture, with its resurgent
antagonistic atheism, we need to be praying this frequently for fellow believers.
It is interesting to note how God answered this prayer of Paul, as Paul was
rescued from imminent death when he made it to Jerusalem (see Acts 21:31f; cf.
Acts 23:12f).

• Reception of service (“and that my service for Jerusalem may prove acceptable to
the saints,” v. 31). The specific service of which Paul speaks is his delivering of a
love offering from Gentile churches to the church in Jerusalem (see Romans
15:25-26).

The product of the prayer (“so that I may come to you in joy by the will of God and
find refreshing rest in your company,” v. 32)

• The product: to be personally present with God’s people (“so that I may come to
you,” v. 32). This is the same thing for which Paul himself was praying (see
Romans 1:10; cf. 1 Thessalonians 3:10-11).

• The perspective: if God permits (“by the will of God,” v. 32). This perspective
was typical of Paul, as seen by Acts 18:21, 1 Corinthians 4:19, 16:7, Philippians
2:19, and 24 (cf. Hebrews 6:3 and James 4:15), including his prayers (cf. Romans
1:10). Jesus, in the Model Prayer, taught us to pray with this perspective
(Matthew 6:10) and practiced what He preached (Matthew 26:39//Mark
14:36//Luke 22:42 and Matthew 26:42). Though Paul had been prevented from
being personally present in Rome up to this point (see Romans 1:13), God
ultimately answered his prayer, but did so in a way that was undoubtedly far
different than what he had imagined, as Paul evidently did not arrive in Rome
until several years later and as a prisoner of the Roman Empire.

• The purpose: to be replenished by God’s people (“and find refreshing rest in your
company,” v. 32). Whereas elsewhere Paul prayed that he might be present with
God’s people in order to minister unto them (see Romans 1:11 and 1
Thessalonians 3:10), here he prays that he might be so in order to be ministered
unto by them (see also Romans 1:12). Believers in Scripture who had a
refreshing effect upon other believers include Stephanas, Fortunatus, and
Achaicus (1 Corinthians 16:17-18); the Corinthians (2 Corinthians 7:13);

47
D.A. Carson (A Call to Spiritual Reformation: Priorities from Paul and His Prayers, p.
215) rightly reminds us: “Not to trust [Jesus Christ] totally is not merely a question of
religious preference, not a matter of ‘unbelief’ in the modern sense, but willful
disobedience, moral rebellion.” The gospel must be obeyed (Romans 10:16, 2
Thessalonians 1:8, 1 Peter 4:17, and 1 John 3:23). Saving faith is an obedient faith (Acts
6:7, Romans 1:5, 6:17, and 16:26).

60
Onesiphorus (2 Timothy 1:16); and Philemon (Philemon 7). When Paul finally
did make it to Rome, he was refreshed by the Roman believers (see Acts 28:15).

61
 Praying the Prayers of Scripture
Christ’s High Priestly Prayer
John 17

So far in this study, numerous examples of prayer have been given, including the
examples of Epaphras (Colossians 4:12-13), Paul (Philippians 1:9-11, Colossians 1:9-14,
and Romans 1:8-13), Jabez (1 Chronicles 4:9-10), Jacob (Genesis 32:9-12), Jonah (Jonah
2:1-9), Nehemiah (Nehemiah 1:4-11), the church in Jerusalem (Acts 4:24-31), the church
in Colossae (Colossians 4:2-4), Elijah (1 Kings 18:36b-37 and James 5:16-18), and the
church in Rome (Romans 15:30-32). Our ultimate example in regards to prayer,
however, as in all other areas, is the example of our Lord, Jesus Christ. A previous
lesson in this series focused on His prayer in the Garden of Gethsemane (in Matthew
26:36-44//Mark 14:32-39//Luke 22:39-46). This lesson will focus on the prayer that He
prayed in John 17 on the way to the Garden of Gethsemane, a prayer for His disciples and
for all those who would later believe on Him, a prayer that could be called the “Lord’s
Prayer” (rather than the prayer of Matthew 6:9-13//Luke 11:2-4, which could rather be
called the “Model Prayer”) and one that is often called His high priestly prayer.

Before specifically looking at this particular prayer, it is advisable to once again consider
(as did the previous lesson in this series on Christ’s prayer in the Garden of Gethsemane)
the overall praying of Christ, which yields the following points:

• Jesus prayed. We find Him praying for others (for little children in Matthew
19:13//Mark 10:16; for Peter in Luke 22:31-32; for those who crucified Him in
Luke 23:34; for His disciples in Luke 24:50; and for present and future followers
in John 17) and with others (such as in the Garden of Gethsemane). If Christ
found it necessary to so pray, then such prayer ought to be practiced by every
Christian.

• The points in the day Jesus prayed. Like any good Jew, Jesus would have prayed
in the morning, at midday, and in the evening (see Psalm 55:17 and Daniel 6:10).
More specifically, we see Him praying “in the early morning, while it was still
dark” (Mark 1:35); into the evening (Matthew 14:23); and, on one occasion, all
night long (Luke 6:12). His prayer in the Garden of Gethsemane, as well as His
high priestly prayer (in John 17), likely took place between midnight and 2 in the
morning. Every day and any time of day is a good time to pray.48

• The places Jesus prayed. According to Luke 5:16, Jesus often withdrew into the
wilderness to pray (cf. Mark 1:35). At other times, He prayed on mountains (see

48
The partially-deaf, late 19th century American missionary to India, John “Praying”
Hyde was known to occasionally pray all day, as well as every few hours throughout the
night. His praying has been considered the human cause of the revival that occurred in
India in the early 20th century.

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 Matthew 14:23, Luke 6:12, and 9:28). He apparently prayed His high priestly
prayer (in John 17) while walking from the Upper Room to the Garden of
Gethsemane. His prayer in Gethsemane (which means “oil press”) was in a grove
of olive trees (what the Garden of Gethsemane was) on the Mount of Olives.
While anywhere is a good place for prayer, perhaps the best place is a private
place, as Jesus did when He prayed in the wilderness (see Luke 5:16’s “slip
away”) and on mountains (see especially Matthew 14:23; compare also Luke
9:28’s “to pray” with Matthew 17:1’s//Mark 9:2’s “by themselves”). See also
Luke 9:18, as well as Matthew 6:6’s prayer closet (cf. Daniel’s roof chamber in
Daniel 6:10). Such privacy is perhaps part of the reason Jesus prayed before
sunrise (Mark 1:35), into the evening (Matthew 14:23), and all night (Luke 6:12).

• The people with whom Jesus prayed. While there were times Jesus prayed alone
(Matthew 14:22-23, Mark 1:35-37, Luke 6:12-13, and 9:18), there were other
times He prayed with, or in close proximity to, His disciples (see Luke 9:18).
One such occasion was on the Mount of Transfiguration with Peter, James, and
John (Luke 9:28). His praying in Gethsemane was another such occasion
(Matthew 26:37//Mark 14:33//Luke 22:41). While it is good to pray privately, it
is also good to pray with other people. As with Jesus and His disciples, such
prayer times can be occasions for discipleship.

• The posture of Jesus in prayer. When praying in Gethsemane, Jesus assumed

several postures in prayer. He kneeled (Luke 22:41; cf. 1 Kings 8:54, Ezra 9:5,
Acts 7:60, 9:40, 21:5, and Ephesians 3:14). He also fell on His face (Matthew
26:39; cf. Mark 14:35, as well as Numbers 16:22). Other postures He assumed in
prayer included looking to heaven, presumably while standing (John 11:41 and
17:1), and lifting up His hands, also presumably while standing (Luke 24:50; cf. 1
Timothy 2:8). Standing in prayer is found in 1 Kings 8:22, Mark 11:25, Luke
18:11, and 13. Sitting in prayer is found in 2 Samuel 7:18. The point is not so
much the position, but the disposition that prompts the position, a disposition of
submission, humility, reverence, dependence, etc.

Having considered several points about the praying of Jesus, let us now consider His high
priestly prayer in John 17, in which Jesus prays in regards to Himself (verses 1-5), His
disciples (verses 6-19), and the church (verses 20-26):
1
Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour
has come; glorify Your Son, that the Son may glorify You, 2 even as You gave Him
authority over all flesh, that to all whom You have given Him, He may give eternal
life. 3 This is eternal life, that they may know You, the only true God, and Jesus Christ
whom You have sent. 4 I glorified You on the earth, having accomplished the work which
You have given Me to do. 5 Now, Father, glorify Me together with Yourself, with the glory
which I had with You before the world was. 6 “I have manifested Your name to the men
whom You gave Me out of the world; they were Yours and You gave them to Me, and they
have kept Your word. 7 Now they have come to know that everything You have given Me is
from You; 8 for the words which You gave Me I have given to them; and they

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received them and truly understood that I came forth from You, and they believed
that You sent Me. 9 I ask on their behalf; I do not ask on behalf of the world, but of those
whom You have given Me; for they are Yours; 10 and all things that are Mine are Yours,
and Yours are Mine; and I have been glorified in them. 11 I am no longer in the world;
and yet they themselves are in the world, and I come to You. Holy Father, keep them in
Your name, the name which You have given Me, that they may be one even as
We are. 12 While I was with them, I was keeping them in Your name which You have given
Me; and I guarded them and not one of them perished but the son of perdition, so that
the Scripture would be fulfilled. 13 But now I come to You; and these things I speak in the
world so that they may have My joy made full in themselves. 14 I have given them Your
word; and the world has hated them, because they are not of the world, even as I am not
of the world. 15 I do not ask You to take them out of the world, but to keep them from the
evil one. 16 They are not of the world, even as I am not of the world. 17 Sanctify them in the
truth; Your word is truth. 18 As You sent Me into the world, I also have sent them into the
world. 19 For their sakes I sanctify Myself, that they themselves also may be sanctified in
truth. 20 “I do not ask on behalf of these alone, but for those also who believe in Me
through their word; 21 that they may all be one; even as You, Father, are in Me and I in
You, that they also may be in Us, so that the world may believe that You sent Me.
22
The glory which You have given Me I have given to them, that they may be one, just as
We are one; 23 I in them and You in Me, that they may be perfected in unity, so that the
world may know that You sent Me, and loved them, even as You have loved Me. 24 Father,
I desire that they also, whom You have given Me, be with Me where I am, so that they
may see My glory which You have given Me, for You loved Me before the foundation of
the world. 25 “O righteous Father, although the world has not known You, yet I have
known You; and these have known that You sent Me; 26 and I have made Your name
known to them, and will make it known, so that the love with which You loved Me may be
in them, and I in them.”

In this prayer, we see:

• His posture (“lifting up His eyes to heaven,” v. 1). It is presumed that Jesus was
standing while so doing. He assumed the same posture in prayer in John 11:41.
For more on Jesus’ postures in prayer, see the previous paragraph in this lesson on
the same.

• The Person to whom He prayed (“’Father,’” vs. 1, 5, 21, and 24; “’Holy Father,’”
v. 11; “’righteous Father,’” v. 25; cf. Matthew 26:39, 42, Mark 14:36, Luke
10:21, 22:42, 23:34, John 11:41, and 12:28). In praying to God the Father, Jesus
practiced what He preached (Matthew 6:9). In Mark 14:36, Jesus prayed to His
“Abba, Father,” indicative of the intimate relationship between the Father and the
Son. Though the relationship between the Christian and God the Father is not
precisely the same as that between Christ and God the Father, Christians also have
an intimate relationship with the Father (see Romans 8:15 and Galatians 4:6) and
can, therefore, pray accordingly (see Matthew 7:9-11//Luke 11:11-13). By calling
His Father “Holy” (v. 11) and “righteous” (v. 25) Jesus is implicitly praising
while praying, once again practicing what He preached (Matthew 6:9).

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 • His petitions

o The glory of God. God’s glory ought to be the primary purpose for our
prayers (Matthew 6:9; cf. David’s prayer in 2 Samuel 7:18f//1 Chronicles
17:16f, especially 2 Samuel 7:25-26a//1 Chronicles 17:23-24a; Elijah’s
prayer in 1 Kings 18:36b-37, especially verse 37; Hezekiah’s prayer in 2
Kings 19:14f//Isaiah 37:14f, especially 2 Kings 19:19//Isaiah 37:20;
Nehemiah’ prayer in Nehemiah 1:11; and Paul’s prayer in Philippians
1:11; see also John 14:13).49

The glorification of God the Son

• By God the Father (“’glorify Your Son,’” v. 1; “’glorify

Me,’” v. 5). Jesus asks the Father to glorify Him by His
upcoming exaltation (Philippians 2:9-11), which would
include His crucifixion (John 3:14, 8:28, 12:32, and 12:34),
resurrection (Acts 2:36, Romans 1:4, and 1 Peter 1:21), and
ascension/session (Ephesians 1:20-22).

• By God’s people. Just as Jesus had been glorified by His

disciples on earth (“’I have been glorified in them,’” v. 10),
so He prayed that He would continue to be so glorified by
them in Heaven (“’I desire that they also, whom You have
given Me, be with Me where I am, so that they may see
My glory which You have given Me,’” v. 24). When we get
to Heaven, we will see perfectly what we now only see
partially (1 Corinthians 13:12), the glory of God the Son (2
Corinthians 3:18), a gaze that will glorify us (1 John 3:2)
and enable us to give glory to God the Son fully and
forever.

The Son is glorified when He is seen and savored for who He

really is. Though to unenlightened eyes it may seem improper to
pray for one’s own glorification, when one is God (as Jesus is,
being preexistent, v. 5; one with the Father, v. 11), such a prayer is
perfectly appropriate.

The glorification of God the Father. In asking that the Father

glorify Him Jesus also asked that the Father be glorified thereby
(“’glorify Your Son, that the Son may glorify You,’” v. 1; “’glorify
Me together with Yourself,’” v. 5). Just as Jesus had glorified the

49
D.A. Carson (A Call to Spiritual Reformation, p. 203) asks: “Has God become so
central to all our thoughts and pursuits, and thus to our praying, that we cannot easily
imagine asking for anything without consciously longing that the answer bring glory to
God?”

65
 Father to that point (“’I glorified You on the earth, having
accomplished the work which You have given Me to do,’” v. 4), so
He prayed that He would continue to do so (by, for example, His
death, showing thereby that the Father is worth serving, even at the
cost of one’s earthly life).

o The good of God’s people. As the previous point implied, God’s glory
and our good are not exclusive. God being glorified is for our good. So, it
is not surprising that Jesus not only prays for the glory of God, but also for
the good of God’s people.

Their security (“’keep them in Your name,’” v. 11; “’keep

them from the evil one,’” v. 15). Jesus taught us to pray this way
(see the end of Matthew 6:13). Another time Jesus prayed such a
prayer was when he prayed for Peter in Luke 22:31-32 (cf. Romans
8:34 and Hebrews 7:25). Such protection is not only prayed for
(cf. 1 Thessalonians 5:23), but also promised (John 10:28-29, 1
Corinthians 1:8-9, Philippians 1:6, 1 Thessalonians 5:24, 2
Thessalonians 3:3, 2 Timothy 4:18, 1 Peter 1:5, 1 John 5:18, and
Jude 24; cf. v. 12’s “’While I was with them, I was keeping them in
Your name which You have given Me; and I guarded them and not
one of them perished’”), implying that such promises should not
prevent prayer, but rather produce it. It is also not without our
participation (1 John 5:21 and Jude 21).

Their purity (“’Sanctify them,’” v. 17). The sanctification of

believers is part of the will of God (1 Thessalonians 4:3), so should
be a primary part of our prayers (1 John 5:14). Praying for the
sanctification of believers is spoken of elsewhere in Ephesians
3:16, Philippians 1:10b-11, Colossians 1:10, 4:12, 1 Thessalonians
5:23, 2 Thessalonians 2:17, and Jude 20. One of the means of the
believer’s sanctification is the Word of God (“’Sanctify them in the
truth; Your word is truth,’” v. 17; cf. “’sanctified in truth,’” v. 19;
cf. also Psalm 1:1-3, 119:9, 11, John 15:3, Acts 20:32, 2
Corinthians 3:18 (the “mirror”; cf. James 1:21-25), Ephesians 5:26,
James 1:21, and 1 Peter 2:2), so praying for the ministry of God’s
Word to those who are saved should be a regular part of our
praying.

Their unity (“’that they may all be one,’” v. 21; cf. v. 11’s “’keep
them … that they may be one’”; v. 22’s “’that they may be one,’”;
and v. 23’s “’that they may be perfected in unity’”). A close
consideration of the context yields the conclusion that Jesus is not
necessarily speaking of an organizational or ecumenical unity, but
of an organic or essential unity, the same kind of unity that exists
between the Father and the Son (“’that they may be one even as

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We are,’” v. 11; “’that they may all be one; even as You,
Father, are in Me and I in You, that they also may be in Us,’” v.
21; “’that they may be one, just as We are one,’” v. 22; and “’I in
them and You in Me, that they may be perfected in unity,’” v. 23).
Such unity is in connection with a common commitment to truth
(see vs. 17 and 19 and especially vs. 20b-21a). Without such a
common commitment, unity is unattainable (see, for example, 2
Thessalonians 3:6).

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 Praying the Prayers of Scripture
The Prayer of Hezekiah
2 Kings 19:14-20//Isaiah 37:14-20

In the middle of the 19th century, Irishman Joseph Scriven wrote the song, “What a
Friend We Have in Jesus,” in which he reminds the believer to “take it to the Lord in
prayer.”50 There is perhaps no better biblical example of someone who did just this51
than the 8th century B.C. king of Judah, Hezekiah.

Early in the 8th century B.C., the Assyrian king, Sennacherib was on the prowl,
conquering kingdom after kingdom and setting his sights on the kingdom of Judah. After
taking some Judean cities (2 Kings 18:13), then taxing Hezekiah (2 Kings 18:14-16),
Sennacherib began to attack the capital city of Judah, Jerusalem (2 Kings 18:17) in an
attempt to conquer the kingdom.

After the representatives of Sennacherib verbally taunted Hezekiah and the people of
Judah (2 Kings 18:19-35), Sennacherib’s messengers followed up with a letter saying
essentially the same (2 King 19:9b-13). The next part of the story, 2 Kings 19:14-20 tells
what Hezekiah did:

Then Hezekiah took the letter from the hand of the messengers and read it, and he went
up to the house of the LORD and spread it out before the LORD. Hezekiah prayed before
the LORD and said, “O LORD, the God of Israel, who are enthroned above the
cherubim, You are the God, You alone, of all the kingdoms of the earth. You have made
heaven and earth. Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and
see; and listen to the words of Sennacherib, which he has sent to reproach the living God.
Truly, O LORD, the kings of Assyria have devastated the nations and their lands and have
cast their gods into the fire, for they were not gods but the work of men’s hands, wood
and stone. So they have destroyed them. Now, O LORD our God, I pray, deliver us from
his hand that all the kingdoms of the earth may know that You alone, O LORD, are God.”
Then Isaiah the son of Amoz sent to Hezekiah saying, “Thus says the LORD, the God of
Israel, ‘Because you have prayed to Me about Sennacherib king of Assyria, I have
heard you.’”

In the passage, we see:

50
Scriven wrote “What a Friend We Have in Jesus” for the benefit of his ill mother back
in Ireland. He knew from experience what it was like to take his troubles to the Lord in
prayer, as the first woman he was engaged to marry died by drowning the night before
their wedding in 1845 and the second woman he was engaged to marry died of
pneumonia shortly before their wedding in 1860.
51
Others who did this in Scripture include Daniel (in Daniel 2 and 6) and the church of
Jerusalem (in Acts 4).

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 • Hezekiah prayed (“The Hezekiah … spread it out before the LORD,” v. 14;
“Hezekiah prayed before the LORD …,” v. 15). Rather than being anxious,
Hezekiah asked (cf. Philippians 4:6). While prayer was not Hezekiah’s only
response to the problem (he also made proper preparations, see 2 Chronicles 32:3-
6), it was his first response (cf. 2 Kings 19:1).

• Hezekiah pursued the prayers of other people, asking Isaiah to also pray for this
problem (see 2 Kings 19:2-4).

• Hezekiah praised the Person of God in his prayer.

o God is King (“’O LORD, the God of Israel, who are enthroned above the
cherubim, You are the God, You alone, of all the kingdoms of the earth,’”
v. 15). Sennacherib audaciously thought that he was the “great king” (see
2 Kings 18:19 and 28), but would find out otherwise (see 2 Kings 19:28).
In the end, however, it was not a matter of, “Thus says the great king, the
king of Assyria” (2 Kings 18:19), but rather, “Thus says
the LORD concerning the king of Assyria …” (2 Kings 19:32). Like
Hezekiah, David also praised God in prayer for being the King (see 1
Chronicles 29:10-13).

o God is Creator (“’You have made heaven and earth,’” v. 15). God is King
because He is Creator. Like Hezekiah, the church in Jerusalem also
praised God in prayer for being the Creator (see Acts 4:24).

God’s praise is to be the primary part of our praying (Matthew 6:9; cf. the
example of Daniel in Daniel 9:4).

• Hezekiah’s petition was for a primary purpose (“’Now, O LORD our God, I pray,
deliver us from his hand that all the kingdoms of the earth may know that You
alone, O LORD, are God,’” v. 19). Sennacherib had reproached (see 2 Kings 19:4,
16, 22, and 23), rather than reverenced, God; blasphemed (see 2 Kings 19:6 and
22), rather than blessed, Him. Hezekiah requested that God retribute such
reproach (“’listen to the words of Sennacherib, which he has sent to reproach the
living God,’” v. 16; cf. 2 Chronicles 32:19-20). The primary purpose of
Hezekiah’s petition was not his own survival, but that God’s supremacy be seen,
that the preeminence of God’s Person be perceived by other people. Others who
prayed this way include David (in 2 Samuel 7:18f//1 Chronicles 17:16f, especially
2 Samuel 7:25-26a//1 Chronicles 17:23-24a) and Elijah (in 1 Kings 18:36-37).52
The aim was the spread of God’s fame.

52
D.A. Carson (A Call to Spiritual Reformation, p. 203) asks: “Has God become so
central to all our thoughts and pursuits, and thus to our praying, that we cannot easily
imagine asking for anything without consciously longing that the answer bring glory to
God?”

69
• God was pleased to provide the protection for which Hezekiah prayed (“’Because
you have prayed to Me about Sennacherib king of Assyria, I have heard you,’” v.
20; cf. 2 Kings 20:5 and 2 Chronicles 30:20). Why did God hear/answer (1 John
5:15)? Because the primary purpose for which Hezekiah prayed, that God would
be praised, was in accordance with the will of God, the kind of prayer that is
guaranteed to be granted (1 John 5:14-15). See 2 Kings 19:34 in this regard.
Another reason may be because Hezekiah was righteous (see 2 Kings 20:3), and
God hears the prayers of such people (see Psalm 34:15, Proverbs 15:29b, James
5:16, 1 Peter 3:12, and 1 John 3:22). Because Hezekiah was righteous, he desired
for God to be glorified.

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 Praying the Prayers of Scripture
Paul’s First Prayer for the Thessalonians
1 Thessalonians 3:9-1353

An earlier lesson in this series, on Paul’s prayer for the Philippians in Philippians 1:9-11,
pointed out the following points about the praying of the apostle Paul:

• Paul prayed, both with and for other believers

• Paul prayed persistently
• Paul made it publicly known that he was praying by letting those to whom he was
writing know that he was praying for them
• Paul particularly prayed for the purity and perseverance of God’s people
• Paul made a practice of praising God for God’s people

One of the many prayers of Paul recorded in Scripture54, and one of several that he
prayed for the church in Thessalonica (see also 2 Thessalonians 1:11-12 and 2:16-17), is
the prayer found in 1 Thessalonians 3:9-13:

For what thanks can we render to God for you in return for all the joy with which we
rejoice before our God on your account, as we night and day keep praying most earnestly
that we may see your face, and may complete what is lacking in your faith? Now may our
God and Father Himself and Jesus our Lord direct our way to you; and may the Lord
cause you to increase and abound in love for one another, and for all people, just as we
also do for you; so that He may establish your hearts without blame in holiness
before our God and Father at the coming of our Lord Jesus with all His saints.

In the passage, we see:

• The praise of Paul’s prayer

o The Person who is praised (“For what thanks can we render to God … we
rejoice before our God,” v. 9; cf. 1 Thessalonians 1:2, which is the actual
commencement of this prayer in 3:9-13, and 1 Thessalonians 2:13, which
is the continuation of it, with 3:9-13 being the culmination of it). Because
God is the One who was at work in the Thessalonians believers (see
Philippians 1:6, 2:13, and Hebrews 13:21), He gets the glory. God’s

53
An excellent resource on Paul’s prayers is D.A. Carson’s A Call to Spiritual
Reformation: Priorities from Paul and His Prayers. Chapter 5 of Carson’s book
specifically deals with Paul’s prayer for the Thessalonians in 1 Thessalonians 3:9-13.
54
Others may be found in Romans 1:8-13, Ephesians 1:15-23, 3:14-19, Philippians 1:9-
11, Colossians 1:9-14, 2 Thessalonians 1:11-12, 2:16-17, and Philemon 4-7.

71
 praise should be our first priority in prayer (see Daniel 9:4 and Matthew
6:9).

o What prompted the praise (“for you … on your account,” v. 9).

The Thessalonians’ faith (1 Thessalonians 3:6’s and 3:7’s “faith”;

cf. 1 Thessalonians 1:3 and 2 Thessalonians 1:3). Paul often
thanked God for the faith of believers (see also Romans 1:8,
Ephesians 1:15-16, Colossians 1:3-4, 2 Timothy 1:3-5, and
Philemon 4-5). The Thessalonians’ faith was seen by their
faithfulness/the firmness of their faith (see 1 Thessalonians 1:3’s
“steadfastness” and 1 Thessalonians 3:8’s “stand firm”) in the face
of affliction (see 1 Thessalonians 3:3-4).

The Thessalonians’ fondness55 (1 Thessalonians 3:6’s “love, and

that you always think kindly of us, longing to see us”; cf. 1
Thessalonians 1:3 and 2 Thessalonians 1:3). Paul often thanked
God for the love of other believers (see also Colossians 1:4 and
Philemon 5).

• The persistence of Paul’s praying (“as we night and day keep praying,” v. 10; cf.
1 Thessalonians 1:2’s “prayers”). The persistence of Paul’s praying is also seen
in Romans 1:9, Colossians 1:3, 9, 2 Thessalonians 1:11, and 2 Timothy 1:3.
Persistence in prayer is taught elsewhere in Scripture in 1 Kings 18:43, Nehemiah
1:6, Psalm 55:17, Daniel 6:10, Matthew 7:7-8//Luke 11:9-10, Matthew 26:44,
Luke 11:5-8, 18:1-5, Acts 1:14, 2:42, 6:4, Ephesians 6:18, Colossians 4:2, 12, and
1 Thessalonians 5:17.

• The passion of Paul’s praying (“praying most earnestly,” v. 10). The particular
Greek word that is translated “earnestly” is emphatic, being a combination of the
Greek word, perissou, meaning “abundantly,” prefixed by not just one (huper),
but two (ek), Greek prepositions (huperekperissou). Passion in prayer is also
taught in 1 Chronicles 4:10, Luke 22:44 (cf. Hebrews 5:7), Romans 15:30,
Colossians 4:12, and James 5:17.

• The petitions of Paul’s prayer

o The furtherance of their faith by the presence of Paul and his partners
(“that we may see your face, and may complete what is lacking in your
faith? Now may our God and Father Himself and Jesus our Lord direct
our way to you,” vs. 10b-11). Paul prayed that he and his partners (Silas
and Timothy, 1 Thessalonians 1:1) might be present in Thessalonica (“see

55
Faith in Christ and fondness for fellow Christians go hand-in-hand, the second being a
fruit of the first, as seen by such passages as John 13:35, 1 John 2:9-11, 3:10b, 14-15, 17,
19, 4:7-8, 12, and 16b.

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 your face,” v. 10; “direct our way to you,” v. 11) in order that they might
be able to furnish what was unfinished in the faith of the Thessalonians
(“may complete what is lacking in your faith,” v. 10; cf. Paul’s similar
prayer for the Romans in Romans 1:11-12). Though the faith of the
Thessalonians was firm (1 Thessalonians 3:8), it was unfinished, both in
belief (see the end of 1 Thessalonians 4 and the start of 1 Thessalonians 5)
and behavior (see the start of 1 Thessalonians 4 and the end of 1
Thessalonians 5). We should pray for the furtherance of the faith of other
believers and that God would use us as a means of furthering their faith.

o The furtherance of their fondness in order to be pure when Christ appears

(“and may the Lord cause you to increase and abound in love for one
another, and for all people … so that He may establish your
hearts without blame in holiness before our God and Father at the coming
of our Lord Jesus with all His saints, vs. 12-13; cf. 1 Thessalonians 5:23).
Though the fondness of the Thessalonians was so (see 1 Thessalonians 3:6
and 4:10a), it still had room to grow (see 1 Thessalonians 4:10b). Paul
prayed the same for the Philippians in Philippians 1:9. Paul and his
partners not only prayed for this, but also patterned it (“just as we also do
for you,” v. 12). According to 2 Thessalonians 1:3, Paul’s prayer was
answered. Fondness for others affirms our faith, confirming that we are
Christians and, therefore, causing us to be confident when we are called to
account when Christ comes.

Their fondness for saints (“in love for one another,” v. 12)

Their fondness for sinners (“and for all people,” v. 12). The
Thessalonians were to love their enemies (Matthew 5:44), those
who were persecuting them (see 1 Thessalonians 2:14).

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 Praying the Prayers of Scripture
Paul’s Second Prayer for the Thessalonians
2 Thessalonians 1:11-1256

An earlier lesson in this series, on Paul’s prayer for the Philippians in Philippians 1:9-11,
pointed out the following points about the praying of the apostle Paul:

• Paul prayed, both with and for other believers

• Paul prayed persistently
• Paul made it publicly known that he was praying by letting those to whom he was
writing know that he was praying for them
• Paul particularly prayed for the purity and perseverance of God’s people
• Paul made a practice of praising God for God’s people

One of the many prayers of Paul recorded in Scripture57, and one of several that he
prayed for the church in Thessalonica (see also 1 Thessalonians 3:9-13 and 2
Thessalonians 2:16-17), is the prayer found in 2 Thessalonians 1:11-12:

To this end also we pray for you always, that our God will count you worthy of
your calling, and fulfill every desire for goodness and the work of faith with power, so
that the name of our Lord Jesus will be glorified in you, and you in Him, according to the
grace of our God and the Lord Jesus Christ.

In the passage, we see:

• Paul’s prayer was parallel with God’s purposes (“To this end … we pray,” v. 11;
NIV: “with this in mind we … pray”). To what end did Paul pray? What did he
have in mind? A comparison of what Paul prays in verse 11 (“that our God
will count you worthy of your calling”) with what he said a few verses earlier, in
verse 5 (“so that you will be considered worthy of the kingdom of God”), and a
comparison of what he prays in verse 12 (“so that the name of our Lord Jesus will
be glorified in you, and you in Him”) with what he said a few verses earlier in
verse 10 (“when He comes to be glorified in His saints on that day, and to be
marveled at among all who have believed”), results in the realization that what
Paul requests is the result of what God had revealed, that he was praying

56
An excellent resource on Paul’s prayers is D.A. Carson’s A Call to Spiritual
Reformation: Priorities from Paul and His Prayers. Chapters 2 and 3 of Carson’s book
specifically deal with Paul’s prayer for the Thessalonians in 2 Thessalonians 1:11-12.
57
Others may be found in Romans 1:8-13, Ephesians 1:15-23, 3:14-19, Philippians 1:9-
11, Colossians 1:9-14, 1 Thessalonians 3:9-13, 2 Thessalonians 2:16-17, and Philemon 4-
7.

74
 according to the revealed will of God, one of the primary principles of prayer (see
1 John 5:14-15).

• Paul had prayer partners (“we pray,” v. 11; cf. some of his other prayers for the
Thessalonians in 1 Thessalonians 1:2, 3:9-10, and 2 Thessalonians 1:3). Paul’s
prayer partners included the members of his second missionary team, Silas, his
senior associate and Timothy, his junior associate (see 2 Thessalonians 1:1).
While it is good to pray privately, it is also good to pray with a partner. Who are
your prayer partners?

• Paul prayed persistently (“we pray for you always,” v. 11). The persistence of
Paul’s praying is also seen in Romans 1:9, Colossians 1:3, 9, 1 Thessalonians
3:10, and 2 Timothy 1:3. Persistence in prayer is taught elsewhere in Scripture in
1 Kings 18:43, Nehemiah 1:6, Psalm 55:17, Daniel 6:10, Matthew 7:7-8//Luke
11:9-10, Matthew 26:44, Luke 11:5-8, 18:1-5, Acts 1:14, 2:42, 6:4, Ephesians
6:18, Colossians 4:2, 12, and 1 Thessalonians 5:17.

• The petitions Paul prayed

o That God would consider the Thessalonians deserving of their destiny

(“that our God will count you worthy of your calling,” v. 11). The
culmination of the Christian’s call to salvation is the kingdom (see 1
Thessalonians 2:12, 2 Thessalonians 1:5, and 2:14; cf. Hebrews 3:1).
Being a sinner, no saint is inherently deserving of such a destiny; it is only
by grace (see the end of verse 12). Therefore, to be deserving of such a
destiny does not mean to merit it, but rather to measure up to it, to be
characterized by conduct that is commensurate with such a call (see
Ephesians 4:1, 1 Thessalonians 4:7, and 2 Timothy 1:9).58

o That God would complete the Thessalonians’ desires and deeds (“and
fulfill every desire for goodness and the work of faith with power,” v. 11).
Such desiring and doing is ultimately God’s doing (“with power”; NIV:
“by his power”; cf. Philippians 2:13), so Paul asks God to do this (as does
the author of Hebrews, in Hebrews 13:20-21). Such deeds are derived
from faith (“work of faith”; cf. 1 Thessalonians 1:3; NIV: “every deed
prompted by faith”).

58
D.A. Carson (A Call to Spiritual Reformation, pp. 54-55) challenges us to pray this
way: “And so this text asks us: When was the last time you prayed this sort of prayer for
your family? for your church? for your children? Do we not spend far more energy
praying that our children will pass their exams, or get a good job, or be happy, or not
stray too far, than we do praying that they may live lives worthy of what it means to be a
Christian? … From eternity’s perspective, what should be the primary things for which
we should pray for our children, for ourselves, for our fellow believers? When was the
last time we prayed for such things? When was the last time we prayed that God might
count us worthy of his calling?”

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 o That God would cause the Thessalonians’ deeds to be done for divine
adoration (“so that the name of our Lord Jesus will be glorified in you,
and you in Him,” v. 12). The goal of doing good is God’s glory (cf.
Matthew 5:16 and 1 Peter 2:9). Paul prays the same for the Philippians
(see Philippians 1:11). God’s praise is to be the primary petition
(Matthew 6:9 and John 17:1) and the primary purpose of our prayers, as it
was for David (in 2 Samuel 7:18f//1 Chronicles 17:16f, especially 2
Samuel 7:25-26a//1 Chronicles 17:23-24a), Elijah (in 1 Kings 18:36-37),
and Hezekiah (in 2 Kings 19:14f//Isaiah 37:14f, especially 2 Kings
19:19//Isaiah 37:20). See also John 14:13.59

• Paul prayed with the proper perspective (“according to the grace of our God
and the Lord Jesus Christ,” v. 12). Paul knew that it was only by the grace of
God that he was what he was (1 Corinthians 15:10) and that likewise it would
only be by the grace of God that the Thessalonians would be what they ought to
be.

59
D.A. Carson (A Call to Spiritual Reformation, p. 203) asks: “Has God become so
central to all our thoughts and pursuits, and thus to our praying, that we cannot easily
imagine asking for anything without consciously longing that the answer bring glory to
God?”

76
 Praying the Prayers of Scripture
Paul’s Third Prayer for the Thessalonians
2 Thessalonians 2:16-1760

An earlier lesson in this series, on Paul’s prayer for the Philippians in Philippians 1:9-11,
pointed out the following points about the praying of the apostle Paul:

• Paul prayed, both with and for other believers

• Paul prayed persistently
• Paul made it publicly known that he was praying by letting those to whom he was
writing know that he was praying for them
• Paul particularly prayed for the purity and perseverance of God’s people
• Paul made a practice of praising God for God’s people

One of the many prayers of Paul recorded in Scripture61, and one of several that he
prayed for the church in Thessalonica (see also 1 Thessalonians 3:9-13 and 2
Thessalonians 1:11-12), is the prayer found in 2 Thessalonians 2:16-17:

Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given
us eternal comfort and good hope by grace, comfort and strengthen your hearts in every
good work and word.

In these words, we see:

• The People to Whom Paul Prays

o To God the Son (“Now may our Lord Jesus Christ Himself,” v. 16). While
most prayers in Scripture are addressed solely to God the Father, this is
one instance where God the Son is also addressed (an example where God
the Son is solely addressed is the prayer of Stephen in Acts 7:59-60).62

60
An excellent resource on Paul’s prayers is D.A. Carson’s A Call to Spiritual
Reformation: Priorities from Paul and His Prayers.
61
Others may be found in Romans 1:8-13, Ephesians 1:15-23, 3:14-19, Philippians 1:9-
11, Colossians 1:9-14, 1 Thessalonians 3:9-13, 2 Thessalonians 1:11-12, and Philemon 4-
7.
62
This is not to suggest, however, that the other members of the Godhead are not
involved, as prayer is to be to the Father, through the Son (John 14:6, Ephesians 3:12, 1
Timothy 2:5, and Hebrews 10:19), and by the Holy Spirit (Ephesians 6:18 and Jude 20).
See especially Ephesians 2:18. Bruce Ware, in his book, Father, Son, and Holy Spirit:
Relationships, Roles, and Relevance, writes (p. 18): “If Jesus taught us to pray to the
Father, then we ought to do this. For one reason or another, we sometimes follow a

77
 That God the Son is also addressed in Paul’s prayer is implicit testimony
to the Son’s deity. In fact, the Son is listed first (a phenomenon that
occurs only two other times in the New Testament, in Galatians 1:1 and 2
Corinthians 13:14), perhaps Paul’s way of countering the Roman
emperor’s claim to deity in the Roman city of Thessalonica (see especially
Acts 17:7).

o To God the Father (“and God our Father,” v. 16).

A Father who is caring (“who has loved us,” v. 16; cf. v. 13’s
“beloved by the Lord”). The love of the Father for His child, the
believer, is an impetus to prayer (see especially Matthew 7:7-
11//Luke 11:9-13).

A Father who is sharing (“and given us eternal comfort and good

hope by grace,” v. 16). Because the Father cares, He shares. Two
of the things God graciously63 gives are:

• Continual encouragement (“eternal comfort,” v. 16). God

gives such encouragement by means of prayer (see the first
petition of verse 17) and people. In the case of the
Thessalonians, the people God used to encourage them
included Paul and his partners (1 Thessalonians 2:11), such
as Timothy (1 Thessalonians 3:2). The Thessalonians also
so encouraged Paul (1 Thessalonians 3:7), as well as one
another (1 Thessalonians 5:11). May we pray for the
encouragement of others and be the answer to our own
prayers by providing such encouragement.64

different practice. We may encourage our children, especially, to open their prayers with,
‘Dear Jesus,’ despite the fact that Jesus said to pray ‘Our Father in heaven …’ Perhaps
we do not think about prayer as we should because we do not understand the doctrine of
the Trinity. As Jesus taught us, we should pray to the Father through the Son. Jesus
Christ is the mediator. He is the one through whom we address the Father. He is the one
who brings us access to the Father. Our prayers bring spiritual benefit only when we
pray in his name. And prayers that bring fruit in the kingdom are those offered in the
power of the Spirit. We pray as the Spirit prompts and urges us to pray. So prayer
rightly understood—Christian prayer—is prayer to the Father, through the Son, in the
power of the Spirit.”
63
Grace may be defined as God giving the believer what he does not deserve.
64
An example of providing such encouragement are the words of the 18th century English
poet, William Cowper, in his hymn, “God Moves in a Mysterious Way”: “Ye fearful
saints, fresh courage take; The clouds ye so much dread Are big with mercy and shall
break In blessings on your head.”

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 • Confidence in what is to come (“and good hope,” v. 16).
In Scripture, hope is confident expectation, a “know so”
rather than a “hope so.” What is to come for the believer is
“the glory of our Lord Jesus Christ” (verse 14). Paul
prayed that the Ephesians might comprehend such
confidence in Ephesians 1:18.

• The Petitions Paul Prays

o For the Thessalonians’ encouragement (“comfort,” v. 17). As mentioned

previously, this is something we should not only be praying for other
believers, but also providing for other believers.

o For the Thessalonians’ establishment (“and strengthen your hearts in

every good work and word,” v. 17). Paul also prayed this for the
Thessalonians in 1 Thessalonians 3:13. To strengthen here means to
stabilize or make firm. God is powerful enough to do this (Romans 16:25)
and has promised to do it (2 Thessalonians 3:3). Our prayers are one of
the primary means He uses to do it. So, let us also be praying this for one
another, as it is in keeping with the revealed will of God.

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 Praying the Prayers of Scripture
The Thessalonians’ Prayer for Paul
2 Thessalonians 3:1-2

Previous lessons in this series have examined some of Paul’s prayers for others (his
prayer for the Philippians in 1:9-11, his prayer for the Colossians in Colossians 1:9-14,
his prayer for the Romans in Romans 1:8-13, and his prayers for the Thessalonians in 1
Thessalonians 3:9-13, 2 Thessalonians 1:11-12, and 2:16-17). Not only did Paul pray for
those to whom he was writing, but he also asked those to whom he was writing to pray
for him. For example, we see Paul praying for the Romans (in Romans 1:9-13), and
asking the Romans to pray for him (in Romans 15:30-32). We see Paul praying for the
Ephesians (in Ephesians 1:15-23 and 3:14-19), and asking the Ephesians to pray for him
(in Ephesians 6:18-20). And we see Paul praying for the Colossians (in Colossians 1:9-
14), and asking the Colossians to pray for him (in Colossians 4:2-4). The three previous
lessons in this series examined Paul’s prayers for the Thessalonians (in 1 Thessalonians
3:9-13, 2 Thessalonians 1:11-12, and 2:16-17). This lesson will examine the
Thessalonians’ prayer for Paul65, found in 2 Thessalonians 3:1-2.

A superficial examination of the prayers of others for Paul reveals that they included the
following elements:

• Persistence (Romans 15:30’s “prayers”; Ephesians 6:18’s “at all times” and “with
all perseverance”; Colossians 4:2’s “devote yourselves to”; and 1 Thessalonians
5:25’s “pray,” which is more literally “be praying”)
• Preparedness (Ephesians 6:18’s “be on the alert”; and Colossians 4:2’s “keeping
alert in it”)
• Petition for protection (Romans 15:31’s “that I may be rescued from those who
are disobedient in Judea”; and 2 Thessalonians 3:2’s “that we will be rescued
from perverse and evil men”)
• Petition for proclamation (Ephesians 6:19’s “utterance” and “boldness”;
Ephesians 6:20’s “boldly”; Colossians 4:3’s “a door for the word”; Colossians
4:4’s “that I may make it clear”; and 2 Thessalonians 3:1’s “that the word of the
Lord will spread rapidly and be glorified”)

The Thessalonians’ prayer for Paul in 2 Thessalonians 3:1-2 reads:

65
Though this series will not directly deal with the Thessalonians’ prayer for Paul in 1
Thessalonians 5:25, based on the preceding context, the content of the prayer can be
surmised as follows: In verse 23, Paul prays for the purity and preservation of the
Thessalonians believers, a prayer he can pray with absolute confidence based on God’s
promise (v. 24; such a promise did not prevent Paul to so pray, but propelled him to do
so). Then, in verse 25, Paul pleads for the Thessalonians to pray for him and his partners,
presumably for the same things that he was praying for them, their purity and
preservation.

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Finally, brethren, pray for us that the word of the Lord will spread rapidly and be
glorified, just as it did also with you; and that we will be rescued from perverse and evil
men; for not all have faith.

In these words, we see:

• The plea that was Paul’s pattern (“pray for us,” v. 1). As just mentioned, Paul
was in the practice of pleading for the prayers of others (see also Romans 15:30,
Ephesians 6:19, Colossians 4:3, and 1 Thessalonians 5:25). If someone like Paul
needed prayer, then we all need prayer. Let us all be in the practice of, like Paul,
pleading for the prayers of others.

• The people to whom Paul appealed to pray (“brethren,” v. 1). Paul did not just
want the pastors of Thessalonica, whomever they may have been, to pray for him,
but all the parishioners (which included the pastors).

• The persistence with which these parishioners were to pray for Paul and his
partners. The verb translated “pray” in verse 1 is in the present tense (literally:
“be praying”), implying that praying for Paul and his partners (Silas and Timothy)
was to be their pattern. Such persistent prayer is the secret to the success of the
gospel’s spread.66 Persistence in prayer is taught elsewhere in Scripture in 1
Kings 18:43, Nehemiah 1:6, Psalm 55:17, Daniel 6:10, Matthew 7:7-8//Luke
11:9-10, Matthew 26:44, Luke 11:5-8, 18:1-5, Acts 1:14, 2:42, 6:4, Romans 1:9,
Ephesians 6:18, Colossians 1:3, 9, 4:2, 12, 1 Thessalonians 3:10, 5:17, and 2
Timothy 1:3.

• The petitions these parishioners were to pray for Paul and his partners

o For the success of the message

For the message to advance (“that the word of the Lord will spread
rapidly,” v. 1). The “word of the Lord” is the word about the Lord,
Jesus. In other words, it is the gospel. Paul wanted the
Thessalonians to pray that the gospel would “run” (a literal
translation of the Greek verb translated “spread rapidly”), that it
would “speed ahead” (ESV). Pray that the gospel would go, which
necessitates praying for God’s people to go (Matthew 28:19), for
its message will not advance without messengers (Romans 10:13-
15).

66
D. A. Carson (A Call to Spiritual Reformation: Priorities from Paul and His Prayers,
p. 123) writes of how the persistent prayers of William Carey’s bed-ridden sister back in
England were key to his success as a missionary in India. D. Edmond Hiebert (Working
With God Through Intercessory Prayer, pp. 16-17) shares a similar account in regards to
the success experienced by a China Inland Mission missionary.

81
 For the message to be admired (“and be glorified,“ v. 1). For the
message to be “glorified” (NIV and ESV: “honored”), it not only
has to be advanced, but also admired by those to whom it is
advanced. It must be communicated/given, and those to whom it is
communicated/given must commit/give themselves to it. This
happened in Pisidian Antioch (see Acts 13:48), as well as in
Thessalonica (“just as it did also with you,” v. 1; cf. 1
Thessalonians 1:5, 2:13, and 2 Thessalonians 1:10). Pray that, as
the gospel goes, it would be glorified; that as it moves, it would be
magnified/made much of; that as it advances, it would be admired.

o For the safety of the messengers (“and that we will be rescued

from perverse and evil men; for not all have faith,” v. 2). This is also
what Paul asked the Romans to pray for (in Romans 15:31a; cf. 2
Corinthians 1:10-11). Because those who are unbelieving (“for not all
have faith”) are bad (“perverse and evil”), believers need to be protected
from them.67 The implication of this passage (and Acts 20:23-24) is that
the safety of the messenger is subsidiary to the success of the message, as
1) Paul first asks prayer for the success of the message and 2) the rescue of
the messenger would lead to more release of the message.68

67
Paul encountered such individuals in Pisidian Antioch (Acts 13:50), Iconium (Acts
14:5-6), Lystra (Acts 14:19), Philippi (Acts 16), Thessalonica (Acts 17:1-10a), and Berea
(Acts 17:13-14).
68
There are times, however, in God’s overruling providence that the absence of safety for
the messenger leads to the advance of the message (see, for example, how persecution led
to further progress in the book of Acts, as well as Philippians 1:12-18; cf. John 12:24).

82
 Praying the Prayers of Scripture
David’s Prayer of Confession
Psalm 51

When it comes to remembering the various aspects of prayer, the following acrostic has
been suggested by many:

A—Adoration
C—Confession
T—Thanksgiving
S—Supplication

That confession is one aspect of prayer is seen in the words of the Model Prayer of
Matthew 6:9-13, specifically verse 12: “And forgive us our debts, as we also have
forgiven our debtors.”

Perhaps the most well-known prayer of confession found in Scripture69 is that of David,
after his sin with Bathsheba (which sin is recorded in 2 Samuel 11), recorded in Psalm 51
(cf. 2 Samuel 12:13):

Be gracious to me, O God, according to Your lovingkindness; According to the greatness

of Your compassion blot out my transgressions. Wash me thoroughly from my iniquity
And cleanse me from my sin. For I know my transgressions, And my sin is ever before
me. Against You, You only, I have sinned And done what is evil in Your sight, So
that You are justified when You speak And blameless when You judge. Behold, I
was brought forth in iniquity, And in sin my mother conceived me. Behold, You
desire truth in the innermost being, And in the hidden part You will make me know
wisdom. Purify me with hyssop, and I shall be clean; Wash me, and I shall be whiter
than snow. Make me to hear joy and gladness, Let the bones which You have broken
rejoice. Hide Your face from my sins And blot out all my iniquities. Create in me a clean
heart, O God, And renew a steadfast spirit within me. Do not cast me away from Your
presence And do not take Your Holy Spirit from me. Restore to me the joy of Your
salvation And sustain me with a willing spirit. Then I will teach transgressors Your
ways, And sinners will be converted to You. Deliver me from bloodguiltiness, O God, the
God of my salvation; Then my tongue will joyfully sing of Your righteousness.
O Lord, open my lips, That my mouth may declare Your praise. For You do not delight in
sacrifice, otherwise I would give it; You are not pleased with burnt offering. The
sacrifices of God are a broken spirit; A broken and a contrite heart, O God, You will not
despise. By Your favor do good to Zion; Build the walls of Jerusalem. Then You will
delight in righteous sacrifices, In burnt offering and whole burnt offering; Then young
bulls will be offered on Your altar.

69
Other prayers of confession in Scripture are found in 2 Samuel 24:10, Ezra 9:5-15,
Nehemiah 1:4-11, 9:4-38, and Daniel 9:4-19.

83
In this passage, we see:

• David’s repentance

o Confession. David admitted:

That his conduct was corrupt (“For I know my transgressions, And

my sin is ever before me,” v. 3; cf. Psalm 32:5). David calls his
conduct “transgressions” (vs. 1 and 3), “iniquity” (vs. 2 and 9),
and “sin” (vs. 2, 3, 4, and 9). He characterizes it as “evil” (v. 4).
He did not minimize it by calling it a moment of weakness, an
error in judgment, a mistake, a mental lapse, a poor choice, etc.
Nor did he blameshift (as did Adam and Eve in Genesis 3).
David’s sins included lust (2 Samuel 11:2; cf. Job 31:1 and
Matthew 5:28), adultery (2 Samuel 11:3-4), and murder
(“bloodguiltiness,” v. 14; cf. 2 Samuel 11:14f and 12:9).

That his character was corrupt (“Behold, I was brought forth in

iniquity, And in sin my mother conceived me,” v. 5). David sinned
because he was a sinner. His behavior was bad because his very
being was bad. He was born bad. See also Job 15:14 and 25:4.

That his conduct was contrary to God (“Against You, You only, I
have sinned And done what is evil in Your sight,” v. 4; cf. Genesis
20:6, 39:9, Numbers 32:23, 1 Samuel 12:23, 2 Samuel 12:13, Luke
15:18, 21, and Acts 5:4). On a horizontal/human, penultimate
level, David had certainly sinned against both Uriah and
Bathsheba, but on a vertical/heavenly, ultimate level, he had sinned
against God. This is what makes sin so serious, especially for
those whose sins have not been atoned/paid for by the infinitely-
valuable death of Christ. Sin is an infinite debt and, when not
atoned, is paid for by the infinite duress and duration of Hell,
because it is against the One who is infinite.

o Contrition. David ached (“The sacrifices of God are a broken spirit; A

broken and a contrite heart, O God, You will not despise,” v. 17).
.
o A cry for cleansing. David asked:

To have his being cleansed (“Create in me a clean heart, O God,

And renew a steadfast spirit within me,” v. 10; cf. v. 6’s “Behold,
You desire truth in the innermost being, And in the hidden part You
will make me know wisdom”).

To have his behavior cleansed (“blot out my transgressions,” v. 1,

cf. Isaiah 43:25; “Wash me thoroughly from my iniquity

84
 And cleanse me from my sin,” v. 2; “Purify me with hyssop,” v. 7;
“Wash me,” v. 7; “Hide Your face from my sins And blot out all my
iniquities,” v. 9; and “Deliver me from bloodguiltiness,” v. 14).

• David’s restoration

o The basis of his restoration

The character of God (“Be gracious to me, O God, according to

Your lovingkindness; According to the greatness of Your
compassion,” v. 1). The reason the repentant can be restored is the
kind and compassionate character of God. See also Exodus 34:6-7.

The crucifixion of God’s Son (“Purify me with hyssop, and I shall

be clean,” v. 7). This is an allusion to the Passover, during which
the blood of a sacrificial lamb was applied with the hyssop plant to
the doorposts of a Jewish home as a means of atonement (Exodus
12). This lamb pointed to the ultimate sacrificial Lamb, whose
applied blood provides forgiveness (see John 1:29, 1 Corinthians
5:7, Ephesians 1:7, and 1 Peter 1:18-19).

o The benefits of his restoration

A restoration of purity (“I shall be clean,” v. 7; “I shall be whiter

than snow,” v. 7, cf. Isaiah 1:18). See also 1 John 1:9.

A restoration of pleasure (“Make me to hear joy and gladness, Let

the bones which You have broken rejoice,” v. 8, cf. Psalm 32:1-4
and 11; Restore to me the joy of Your salvation And sustain me
with a willing spirit,” v. 12). See also Genesis 4:5-7.

A restoration of productivity (“Do not cast me away from Your

presence And do not take Your Holy Spirit from me,” v. 11; “Then
I will teach transgressors Your ways, And sinners
will be converted to You,” v. 13). Verse 11 has often been
misinterpreted to mean that one can lose his or her salvation.
David's fear, however, is not the loss of the Holy Spirit's
indwelling, but rather the Holy Spirit's "theocratic anointing," the
temporary, Spirit-given ability to lead the theocracy (see Numbers
11:17, Deuteronomy 34:9, Judges 3:10, 1 Samuel 10:6, and 16:13-
14). David was concerned that God would do to him as He had
done to his predecessor, Saul, when he sinned (see 1 Samuel
16:14). As a result of David’s restoration, he was able to teach
others sinners how to be restored (the Hebrew verb translated
“converted” in verse 13 is the same one translated “restore” in
verse 12), as he does in Psalm 32. While restoration to service

85
 after sin to the same place and position is not always possible,
some level of restoration is.

A restoration of praise (“Then my tongue will joyfully sing of Your

righteousness. O Lord, open my lips, That my mouth may declare
Your praise,” vs. 14-15).

Note: While David was restored to full fellowship with the Lord after
confessing and forsaking his sin, he still suffered some severe
consequences for it, including the death of the child that was illegitimately
conceived through his adulterous relationship with Bathsheba (2 Samuel
12:14f).

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 Praying the Prayers of Scripture
The Ephesians’ Prayer for Paul
Ephesians 6:18-20

Previous lessons in this series have examined some of Paul’s prayers for others (his
prayer for the Philippians in 1:9-11, his prayer for the Colossians in Colossians 1:9-14,
his prayer for the Romans in Romans 1:8-13, and his prayers for the Thessalonians in 1
Thessalonians 3:9-13, 2 Thessalonians 1:11-12, and 2:16-17). Not only did Paul pray for
those to whom he was writing, but he also asked those to whom he was writing to pray
for him. For example, we see Paul praying for the Romans (in Romans 1:9-13), and
asking the Romans to pray for him (in Romans 15:30-32). We see Paul praying for the
Ephesians (in Ephesians 1:15-23 and 3:14-19), and asking the Ephesians to pray for him
(in Ephesians 6:18-20). We see Paul praying for the Colossians (in Colossians 1:9-14),
and asking the Colossians to pray for him (in Colossians 4:2-4). And we see Paul
praying for the Thessalonians (in 1 Thessalonians 3:9-13, 2 Thessalonians 1:11-12, and
2:16-17), and asking the Thessalonians to pray for him (in 2 Thessalonians 3:1-2). This
lesson will examine the Ephesians’ prayer for Paul, found in Ephesians 6:18-20.

A superficial examination of the prayers of others for Paul reveals that they included the
following elements:

• Persistence (Romans 15:30’s “prayers”; Ephesians 6:18’s “at all times” and “with
all perseverance”; Colossians 4:2’s “devote yourselves to”; and 1 Thessalonians
5:25’s “pray,” which is more literally “be praying”)
• Preparedness (Ephesians 6:18’s “be on the alert”; and Colossians 4:2’s “keeping
alert in it”)
• Petition for protection (Romans 15:31’s “that I may be rescued from those who
are disobedient in Judea”; and 2 Thessalonians 3:2’s “that we will be rescued
from perverse and evil men”)
• Petition for proclamation (Ephesians 6:19’s “utterance” and “boldness”;
Ephesians 6:20’s “boldly”; Colossians 4:3’s “a door for the word”; Colossians
4:4’s “that I may make it clear”; and 2 Thessalonians 3:1’s “that the word of the
Lord will spread rapidly and be glorified”)

The Ephesians’ prayer for Paul in Ephesians 6:18-20 reads:

With all prayer and petition pray at all times in the Spirit, and with this in view, be on the
alert with all perseverance and petition for all the saints, and pray on my behalf, that
utterance may be given to me in the opening of my mouth, to make known
with boldness the mystery of the gospel, for which I am an ambassador in chains;
that in proclaiming it I may speak boldly, as I ought to speak.

In this passage, we see:

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 • What prompts this prayer. These verse are the culmination of a larger section of
Scripture, 6:10-20, in which Paul reminds the Ephesian believers (and, by
extension, all believers) of the spiritual war they are in (verse 12; cf. 1 Peter
5:8).70 Besides all the weapons mentioned previously (in verses 14-17; cf. 2
Corinthians 10:4), and perhaps the most important one, being listed last, is the
weapon of prayer.71 In order to win the spiritual war, the believer must not only
stand (“stand firm” in verses 11, 13, and 14), but also kneel.

• The persistence with which we are to pray (“pray at all times ... with all
perseverance,” v. 18). The Greek verb translated “pray” is in the present tense
(literally: “be praying”). We are to pray “at all times” (or “on all occasions,”
NIV), not just (in the words to the hymn, “Sweet Hour of Prayer,”) “in seasons of
distress and grief.” Paul practiced what he preached, praying this way (see
Romans 1:9, Philippians 1:4, Colossians 1:3, 9, 1 Thessalonians 1:3, 3:10, 2
Thessalonians 1:11, and 2 Timothy 1:3). Persistence in prayer is taught elsewhere
in Scripture in 1 Kings 18:43, Nehemiah 1:6, Psalm 55:17, Daniel 6:10, Matthew
7:7-8//Luke 11:9-10, Matthew 26:44, Luke 11:5-8, 18:1-5, Acts 1:14, 2:42, 6:4,
12:5, Romans 12:12, Colossians 4:2, 12, and 1 Thessalonians 5:17. Persistence in
prayer is important because of the persistence of our opponent (1 Peter 5:8).

• The petition that is to be part of our praying (“With all prayer and petition pray …
with all … petition,” v. 18). While the Greek noun translated “prayer” is a
generic term, “petition” is a more specific one. While our prayers should
certainly include expressions of appreciation to God (prayers of thanksgiving),
they can and should also include appeals to God, both for ourselves (prayers of
supplication) and for others (prayers of supplication for others, or prayers of
intercession), such as “for all the saints” (v. 18), including Paul (vs. 19-20). See
Philippians 4:6 and 1 Timothy 2:1 for mention of these various types of prayer.

• The power in which we are to pray (“pray … in the Spirit,” v. 18; cf. Jude 20).
This means that our praying should be under the power or control of the Holy
Spirit, which further means that our praying should be within the parameters of
God’s will as revealed in Scripture, for to be controlled by the Spirit is to be
controlled by the words of Scripture (compare Ephesians 5:18 with Colossians
3:16), which were mediated by men moved by the Spirit (2 Peter 1:21). Notice
also the close connection between Ephesians 6:17’s “sword of the Spirit, which is
the word of God” and Ephesians 6:18’s “pray … in the Spirit.”

70
The historical circumstance under which Paul penned these words was perhaps what
God in His providence used to prompt Paul to write them, as Paul was under house arrest
in Rome, chained to a Roman guard (see Acts 28:16, Ephesians 3:1, 4:1, and 6:20) when
he wrote them.
71
One is reminded of the weapon of “All-Prayer” used by Christian in John Bunyan’s
Pilgrim’s Progress.

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 • The preparedness that is the partner of prayer (“be on the alert,” v. 18). Because
the believer is in a spiritual war, and the opponent is always prepared to pounce (1
Peter 5:8’s “prowls around like a roaring lion”), the believer must be always
prepared to avoid the adversary’s attack (1 Peter 5:8’s “be on the alert”). Prayer
helps the believer to be aware (see also Matthew 26:41//Mark 14:38, Mark
13:33//Luke 21:36, Colossians 4:2, and 1 Peter 4:7).

• The people for whom we are to pray (“for all the saints,” v. 18; cf. Philippians 1:4
and James 5:16). The Ephesians were to pray for all, including Paul (vs. 19-20).
Christians should pray for all those connected to their congregation.

• The proclamation for which we are to pray (“and pray on my behalf, that
utterance may be given to me in the opening of my mouth, to make known
with boldness the mystery of the gospel, for which I am an ambassador in chains;
that in proclaiming it I may speak boldly, as I ought to speak,” vs. 19-20).
Though Paul was restricted (“in chains”), he was still a representative (“I am an
ambassador”; cf. 2 Corinthians 5:20), so giving out the gospel (“the mystery of
the gospel,” or the mystery which is the gospel), whether to guards (Acts 28:16)
or to guests (end of Acts 28), was still the goal72 (though Paul was bound, the
gospel was not to be, 2 Timothy 2:9). Therefore, Paul asks the Ephesians to pray
that he might be given:

o The words to proclaim (“utterance,” v. 19)

o The nerve to proclaim (“to make known with boldness,” v. 19;

“that in proclaiming it I may speak boldly,” v. 20). See also the prayer of
the early church for the same in Acts 4:29, a prayer that was powerfully
answered in Acts 4:31. Paul’s bold proclamation is seen at many points in
his ministry (see Acts 9:27, 29, 13:46, 14:3, 19:8, 26:26, 28:31, and 1
Thessalonians 2:2).

72
It is interesting to note that Paul did not ask the Ephesians to pray for his emancipation
(though see Philemon 22), but rather for his proclamation; not for his deliverance, but for
his deliverance of the gospel. The same is seen in the prayer of the early church in Acts
4:24-31, as they prayed not so much for protection from persecution, but for power for
proclamation.

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 Praying the Prayers of Scripture
Summary Sheet 2

Following is a summation of the passages that have been studied since the previous
summation (Summary Sheet 1), summarizing the principles on prayer and petitions to
pray from those passages.

1 Kings 18:36b-37 (the prayer of Elijah on Mount Carmel)

• Pray to the right Person
• Pray with a submissive, servant’s spirit
• Pray for God to be recognized and revered
• Pray that God’s people would repent

James 5:16-18 (the praying of Elijah in the days of Ahab)

• Those who pray are finite and fallen
• Those who pray are to be faithful
• Pray frequently
• Pray fervently
• Pray effectively (according to the revealed will of God)

Romans 1:8-13 (Paul’s prayer for the Romans)

• Pray with other believers
• Pray for other believers
• Pray persistently
• Let other believers know you are praying for them
• Pray for the purity and perseverance of other believers
• Praise God for other believers
• Let other believers know you are praising God for them
• Pray in submission to the sovereign, secret will of God
• Pray for the edification of the saved through you
• Pray for the evangelization of sinners through you

Romans 15:30-32 (the Romans’ prayer for Paul)

• Pray persistently for other believers
• Be prepared by praying
• Pray for the protection of those proclaiming God’s Word
• Pray for the proclamation of God’s Word
• Ask others to passionately and perseveringly partner with you in prayer
o Prompted by a common connection to Christ and His cause
o Prompted by a Spirit-created concern for Christians

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 • Pray for rescue from sinners
• Pray for your service to be received by saints
• Pray in submission to the sovereign, secret will of God
• Pray for replenishment through God’s people

John 17 (Jesus’ High Priestly Prayer)

• Pray
• Pray at any point in time
• Pray from any place, particularly a private place
• Pray privately and with other people
• Pray with a posture that is proper
• Pray to the right Person
• Pray for the glory of God
o For the glorification of God’s Son
By God the Father
By God’s people
o For the glorification of God the Father
• Pray for the good of God’s people
o Their security
o Their purity
o Their unity

2 Kings 19:14-20 (the prayer of Hezekiah)

• Pray about problems (ask, rather than be anxious)
• Pursue the prayers of other people
• Praise God
o For being King
o For being the Creator
• Pray for God to be praised

1 Thessalonians 3:9-13 (Paul’s first prayer for the Thessalonians)

• Pray with other believers
• Pray for other believers
• Pray persistently
• Let other believers know you are praying for them
• Pray for the purity and perseverance of other believers
• Praise God for other believers
o For their faith
o For their fondness
• Pray passionately
• Pray for the furtherance of the faith of other believers through you
• Pray for the furtherance of the fondness of other believers

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 o Their fondness for saints
o Their fondness for sinners

2 Thessalonians 1:11-12 (Paul’s second prayer for the Thessalonians)

• Pray with other believers
• Pray for other believers
• Pray persistently
• Let other believers know you are praying for them
• Pray for the purity and perseverance of other believers
• Praise God for other believers
• Pray according to the revealed will of God
• Pray that God would graciously cause the conduct of other believers to be in
keeping with their call
• Pray that God would graciously complete the desires for goodness and the faith-
derived deeds of other believers
• Pray that God would graciously cause the deeds of other believers to be done for
divine adoration

2 Thessalonians 2:16-17 (Paul’s third prayer for the Thessalonians)

• Pray with other believers
• Pray for other believers
• Pray persistently
• Let other believers know you are praying for them
• Pray for the purity and perseverance of other believers
• Praise God for other believers
• Pray to God the Son
• Pray to God the Father
o One who is caring
o One who is sharing, sharing with believers continual encouragement and
confidence in what is to come for them
• Pray for the encouragement of other believers
• Pray for the establishment of other believers

2 Thessalonians 3:1-2 (the Thessalonians’ prayer for Paul)

• Pray persistently for other believers
• Be prepared by praying
• Pray for the protection of those proclaiming God’s Word
• Pray for the proclamation of God’s Word
• Ask others (not just pastors, but also other parishioners) to persistently pray for
you
• Pray for the success of God’s message
o For the gospel to advance

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 o For the gospel to be admired
• Pray for the safety of God’s messengers

Psalm 51 (David’s prayer of confession)

• Confess corrupt conduct
• Confess the corrupt character that causes corrupt conduct
• Confess that corrupt conduct is contrary to God
• Be contrite over corrupt conduct
• Cry for cleansing of being and behavior

Ephesians 6:18-20 (the Ephesians’ prayer for Paul)

• Pray persistently for other believers
• Be prepared by praying
• Pray for the protection of those proclaiming God’s Word
• Pray for the proclamation of God’s Word
o For the words to proclaim
o For the nerve to proclaim
• Petition God in prayer for yourself and others
• Pray under the power or control of the Spirit (i.e., according to the revealed will
of God)

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 Praying the Prayers of Scripture
Paul’s First Prayer for the Ephesians
Ephesians 1:15-2373

An earlier lesson in this series, on Paul’s prayer for the Philippians in Philippians 1:9-11,
pointed out the following points about the praying of the apostle Paul:

• Paul prayed, both with and for other believers

• Paul prayed persistently
• Paul made it publicly known that he was praying by letting those to whom he was
writing know that he was praying for them
• Paul particularly prayed for the purity and perseverance of God’s people
• Paul made a practice of praising God for God’s people

One of the many prayers of Paul recorded in Scripture74, and one of two that he prayed
for the church in Ephesus (see also Ephesians 3:14-19), is the prayer found in Ephesians
1:15-23:

For this reason I too, having heard of the faith in the Lord Jesus which exists among you
and your love for all the saints, do not cease giving thanks for you, while making
mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory,
may give to you a spirit of wisdom and of revelation in the knowledge of Him. I pray
that the eyes of your heart may be enlightened, so that you will know what is the hope of
His calling, what are the riches of the glory of His inheritance in the saints, and what is
the surpassing greatness of His power toward us who believe. These are in accordance
with the working of the strength of His might which He brought about in Christ, when
He raised Him from the dead and seated Him at His right hand in the
heavenly places, far above all rule and authority and power and dominion, and
every name that is named, not only in this age but also in the one to come. And He put all
things in subjection under His feet, and gave Him as head over all things to the
church, which is His body, the fullness of Him who fills all in all.75

73
An excellent resource on Paul’s prayers is D.A. Carson’s A Call to Spiritual
Reformation: Priorities from Paul and His Prayers. Carson deals with the prayer of Paul
in Ephesians 1:15-23 in chapter 10 of this book.
74
Others may be found in Romans 1:8-13, Ephesians 3:14-19, Philippians 1:9-11,
Colossians 1:9-14, 1 Thessalonians 3:9-13, 2 Thessalonians 1:11-12, 2:16-17, and
Philemon 4-7.
75
Though the NASB divides these verses into 3 sentences, in the original it is one, 169-
word sentence.

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In this passage, we see:

• What prompted Paul’s prayer (“For this reason,” v. 15). The reason for Paul’s
prayer that the Ephesian believers realize the spiritual riches that they have (vs.
18-19) is his praise (v. 3’s “blessed”) for such riches in the preceding passage
(1:3-14), which he describes as “every spiritual blessing in the heavenly places in
Christ” (v. 3). These blessings include those bestowed by God the Father (vs. 3-
6), God the Son (vs. 7-11), and God the Holy Spirit (vs. 13-14).

• The praise of the prayer (“giving thanks for you,” v. 16). As mentioned above,
Paul made a practice of praising God for God’s people (and letting God’s people
know he was doing so). The Ephesians were no exception, as Paul praises God (it
is clearly to be assumed that the One Paul is thanking for the Ephesians is God):

o For the Ephesians’ faith in Christ (“the faith in the Lord Jesus
which exists among you,” v. 15). Paul often thanked God for this quality,
which characterized those for whom he was praying (see also Romans 1:8,
Colossians 1:4, 1 Thessalonians 1:3, 2 Thessalonians 1:3, 2 Timothy 1:5,
and Philemon 5). Paul rightly thanked God for it because it was given by
Him (see Acts 14:27, John 6:65, Ephesians 2:8, Philippians 1:29).

o For the Ephesians’ fondness for Christians (“and your love for all
the saints,” v. 15). Paul also often thanked God for this quality, which
also characterized those for whom he was praying (see Colossians 1:4, 1
Thessalonians 1:3, 2 Thessalonians 1:3, and Philemon 5). Paul rightly
thanked God for it because it was a fruit of God-given faith, as the two,
faith in Christ and fondness for fellow Christians, go hand-in-hand, the
second being a fruit of the first, as seen by such passages as John 13:35, 1
John 2:9-11, 3:10b, 14-15, 17, 19, 4:7-8, 12, and 16b.

• The persistence of Paul’s prayer (“do not cease giving thanks for you, while
making mention of you in my prayers,” v. 16). The persistence of Paul’s praying
for the Ephesians is seen by the fact that his praise for them was unceasing (“do
not cease”) and that his prayer for them was plural (“prayers”). Paul’s
persistence in prayer is seen elsewhere in Romans 1:9, Philippians 1:4, Colossians
1:3, 9, 1 Thessalonians 1:3, 3:10, 2 Thessalonians 1:11, and 2 Timothy 1:3.
Persistence in prayer is also taught in 1 Kings 18:43, Nehemiah 1:6, Psalm 55:17,
Daniel 6:10, Matthew 7:7-8//Luke 11:9-10, Matthew 26:44, Luke 11:5-8, 18:1-5,
Acts 1:14, 2:42, 6:4, 12:5, Romans 12:12, Colossians 4:2, 12, and 1 Thessalonians
5:17.

• The petition that Paul prayed (“that the God of our Lord Jesus Christ, the Father
of glory, may give to you a spirit of wisdom and of revelation in the knowledge of
Him. I pray that the eyes of your heart may be enlightened, so that you will
know,” vs. 17-18a). In a word, Paul is praying for illumination, the supernatural,
Spirit-enabled sight that enables the saint to see that what is said in Scripture is

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 certain and significant (cf. Luke 24:32, 45, 1 Corinthians 2:6-16, 2 Corinthians
4:3-4, and 6, and 1 Thessalonians 1:5).76 Other prayers in Scripture for the same
may be found in Psalm 119:18 and Colossians 1:9.

• The products of his petition. What did Paul pray that his prayer would produce in
the Ephesian believers? Two things:

o The perception of how precious was their prospect

The conviction of/confidence in the outcome of their calling (“so

that you will know what is the hope of His calling,” v. 18; cf.
Ephesians 4:4). Hope in Scripture is a confident expectation, a
know so, not a “hope so,” as we might think of it. The outcome of
the effectual call of the believer to salvation is glorification (see
Romans 8:30; cf. Romans 5:2 and Colossians 1:27), so the hope of
which Paul speaks is the hope of Heaven (see Colossians 1:5).

The awareness of the wealth that was waiting for them (“so that
you will know … what are the riches of the glory of His inheritance
in the saints,” v. 18; cf. Ephesians 1:11 and 14)

o The perception of how powerful was their present (“so that you will know
… what is the surpassing greatness of His power toward us who believe,”
vs. 18-19). The power that God has given the believer to prevail over sin
in the present is pronounced. Paul uses four different Greek words in
verse 19 to describe it: “power” (the Greek word, dunamis, from which
we get our English words, dynamite and dynamic), “working” (the Greek
word, energeia, from which we get our English word, energy), “strength,”
and “might.” Paul further emphasizes this power by modifying “power”
with the Greek noun megethos (“greatness”), from which we get our
English prefix, mega, meaning a million; and by modifying “greatness”
with the Greek verb, huperballo (“surpassing”), which literally means to
throw beyond (the Greek verb, ballo, meaning to throw + the Greek
preposition, huper, meaning beyond). If this description of this “divine
dynamite” were not enough, Paul goes on to described it as the same
power that raised Christ from the dead (v. 20a; cf. 2 Corinthians 13:4 and
Philippians 3:10) and that raised Him to dominion (vs. 20b-23; cf. 1

76
D. A. Carson (A Call to Spiritual Reformation, p. 174) defines illumination as the
“nonnormative experience, the enlightenment of an individual’s mind so that God’s truth
and claims, values and norms, are absorbed and embraced.” Illumination is being
enlightened to the meaningfulness, not the meaning, of Scripture, the so what, not the
what. The meaning and what are learned by diligent study of Scripture (Acts 17:11 and 2
Timothy 2:15). Illumination is the conviction that comes only after correct
comprehension. It is given in proportion to the effort expended in interpreting Scripture,
as well as in answer to prayer.

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Corinthians 15:27 and Philippians 2:9-11). This is the power that is
present in the believer (end of Ephesians 3:20; cf. Colossians 1:11a and 2
Peter 1:3) and that, therefore, enables him to indeed “be strong in the Lord
and in the strength of His might” (Ephesians 6:10).

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 Praying the Prayers of Scripture
Paul’s Second Prayer for the Ephesians
Ephesians 3:14-2177

An earlier lesson in this series, on Paul’s prayer for the Philippians in Philippians 1:9-11,
pointed out the following points about the praying of the apostle Paul:

• Paul prayed, both with and for other believers

• Paul prayed persistently
• Paul made it publicly known that he was praying by letting those to whom he was
writing know that he was praying for them
• Paul particularly prayed for the purity and perseverance of God’s people
• Paul made a practice of praising God for God’s people

One of the many prayers of Paul recorded in Scripture78, and one of two that he prayed
for the church in Ephesus (see also Ephesians 1:15-23), is the prayer found in Ephesians
3:14-21:

For this reason I bow my knees before the Father, from whom every family in heaven and
on earth derives its name, that He would grant you, according to the riches of His glory,
to be strengthened with power through His Spirit in the inner man, so that Christ may
dwell in your hearts through faith; and that you, being rooted and grounded in love, may
be able to comprehend with all the saints what is the breadth and length and height and
depth, and to know the love of Christ which surpasses knowledge, that you may be filled
up to all the fullness of God. Now to Him who is able to do far more abundantly beyond
all that we ask or think, according to the power that works within us, to Him be the glory
in the church and in Christ Jesus to all generations forever and ever. Amen.

In this passage, we see:

• What prompted Paul’s prayer (“For this reason,” v. 14). This particular prayer of
Paul for the Ephesians actually began in Ephesians 3:1 (“For this reason …”), but
was “put on hold” until verse 14, as in verses 2-13 Paul digresses into a discussion
of his special role as the apostle to the Gentiles, prompted by his mention of his
being “the prisoner of Christ Jesus for the sake of you Gentiles” at the end of
verse 1. So, in order to perceive what prompted Paul’s prayer at this point (in

77
An excellent resource on Paul’s prayers is D.A. Carson’s A Call to Spiritual
Reformation: Priorities from Paul and His Prayers. Carson deals with the prayer of Paul
in Ephesians 3:14-21 in chapter 11 of this book.
78
Others may be found in Romans 1:8-13, Ephesians 1:15-23, Philippians 1:9-11,
Colossians 1:9-14, 1 Thessalonians 3:9-13, 2 Thessalonians 1:11-12, 2:16-17, and
Philemon 4-7.

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 3:14f), one must go all the way back into chapter 2. The point of prompting may
be the equality of access both Jews and Gentiles have to God the Father in prayer
(v. 18) due to the reconciling work of Christ (vs. 11-22). It is with this in mind
that Paul, the Jew, intercedes for these Gentile Ephesian believers (2:11 and 3:1).
More likely, the point of prompting is the words with which Paul ends chapter 2,
verse 22’s “being built together into a dwelling of God in the Spirit.” Because
this is becoming so (v. 22) Paul will pray for it to become so (see especially v.
17a). If this is the case, here we have yet another example of a prayer in Scripture
that is according to the revealed will of God.

• Paul’s posture in prayer (“I bow my knees,” v. 14). Kneeling (cf. 1 Kings 8:54,
Ezra 9:5, Luke 22:41, Acts 7:60, 9:40, and 21:5) is one of several prayer postures
described in Scripture (the Bible describes several prayer postures without
appearing to prescribe any one of them). Others include falling on the
face/prostration (Numbers 16:22 and Matthew 26:39//Mark 14:35); looking to
heaven, presumably while standing (John 11:41 and 17:1); lifting up one’s hands,
also presumably while standing (Luke 24:50 and 1 Timothy 2:8); standing (1
Kings 8:22, Mark 11:25, Luke 18:11, and 13); and sitting (2 Samuel 7:18). The
point is not so much the position, but the disposition that prompts the position, a
disposition of submission, humility, reverence, dependence, etc.

• The Person to Whom Paul prays (“before the Father, from whom every family in
heaven and earth derives its name,” vs. 14-15). With rare exception (such as in
Acts 7:59-60 and 2 Thessalonians 2:16), the prayers that are prayed in Scripture
are prayed specifically to God the Father. 79 By referring to God as “the Father,
from whom every family in heaven and earth derives its name,” Paul is most
likely speaking of the fact that God is the spiritual Father of all believers, His

79
This is not to suggest, however, that the other members of the Godhead are not
involved, as prayer is to be to the Father, through the Son (John 14:6, Ephesians 3:12, 1
Timothy 2:5, and Hebrews 10:19), and by the Holy Spirit (Ephesians 6:18 and Jude 20).
See especially Ephesians 2:18. Bruce Ware, in his book, Father, Son, and Holy Spirit:
Relationships, Roles, and Relevance, writes (p. 18): “If Jesus taught us to pray to the
Father, then we ought to do this. For one reason or another, we sometimes follow a
different practice. We may encourage our children, especially, to open their prayers with,
‘Dear Jesus,’ despite the fact that Jesus said to pray ‘Our Father in heaven …’ Perhaps
we do not think about prayer as we should because we do not understand the doctrine of
the Trinity. As Jesus taught us, we should pray to the Father through the Son. Jesus
Christ is the mediator. He is the one through whom we address the Father. He is the one
who brings us access to the Father. Our prayers bring spiritual benefit only when we
pray in his name. And prayers that bring fruit in the kingdom are those offered in the
power of the Spirit. We pray as the Spirit prompts and urges us to pray. So prayer
rightly understood—Christian prayer—is prayer to the Father, through the Son, in the
power of the Spirit.”

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 children, whether such believers are on earth or already in heaven. See Ephesians
2:19 and 4:6.

• The petitions that Paul prayed

o For the Ephesians to be strengthened in spirit by the Spirit

The petition itself (“that He would grant you, according to the

riches of His glory, to be strengthened with power through His
Spirit in the inner man,” v. 16). Earlier in Ephesians, Paul had
prayed that the Ephesians would comprehend God’s power
(Ephesians 1:19f). Here, he prays that God would confer it (cf. his
prayer for the Colossians in Colossians 1:11). In a few verses, he
will claim it (Ephesians 3:20). At the end of the epistle, he will
command it (Ephesians 6:10). Paul prays that the power (the
Greek word is dunamis, from which we get our English words,
dynamite and dynamic) given would be “according to the riches of
His glory” (v. 16; cf. Philippians 4:19). Because God’s being is
infinitely weighty (in Scripture, glory has the idea of heaviness or
weightiness; see, for example, 2 Corinthians 4:17), He is able to
bestow infinite wealth. So, there is no limit to the power He can
provide.

The product of the petition (“so that Christ may dwell in your
hearts through faith,” v. 17a). Because the Ephesians were already
saved, Christ through His Spirit was already indwelling them
(Romans 8:9, 1 Corinthians 6:19, and Galatians 2:20). So, Paul is
not praying that Christ would inhabit the Ephesians; rather, he is
praying that Christ would feel at home in them. D.A. Carson (A
Call to Spiritual Reformation, p. 187) writes: “Make no mistake:
when Christ first moves into our lives, he finds us in very bad
repair. It takes a great deal of power to change us; and that is why
Paul prays for power. He asks that God may so strengthen us by
his power in our inner being that Christ may genuinely take up
residence within us, transforming us into a house that pervasively
reflects his own character.” This is analogous to what Paul says in
Galatians 4:19, that Christ would be formed in those who are
saved. God takes up residency, then renovates.

o For the Ephesians to more completely comprehend the incredible concern

that Christ has for them (“and that you, being rooted and grounded in
love, may be able to comprehend with all the saints what is the breadth
and length and height and depth, and to know the love of Christ which
surpasses knowledge,” vs. 17b-19a). Because the Ephesians were already
saved, they had already been grounded in God’s love (see Ephesians 1:4-

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 5, 2:4-5, 5:2, and 25).80 So, Paul is not praying for the Ephesians to be
given God’s love; rather, he is praying that they would more greatly grasp
the love that they had already been given. While God’s love cannot be
completely grasped (it “surpasses81 knowledge,” v. 19), it can be
increasingly grasped. In order to communicate just how incredible the
concern of Christ for the Christian is, Paul uses multidimensional
terminology (“the breadth and length and height and depth,” v. 18; cf. Job
11:8-9). “The apostle is simply telling us that the love of Christ,
exemplified in his magnanimity to the Gentiles, is too large to be confined
by any geometrical measurements” (A. Skevington Wood, “Ephesians,” in
The Expositor’s Bible Commentary, 11:52). R. Kent Hughes (Ephesians:
The Mystery of the Body of Christ, p. 117; emphasis his) puts it this way:
“Christ’s love is wide enough to embrace the world (John 3:16); long
enough to last forever (1 Corinthians 13:8); high enough to take sinners to
Heaven (1 John 3:1-2); and deep enough to take Christ to the very depths
to reach the lowest sinner (Philippians 2:8).”

o For the Ephesians to be fully filled with God’s fullness (“that you may be
filled up to all the fullness of God,” v. 19b). Paul is not praying that the
Ephesians become divine, for it is only in Christ that “all the fullness of
Deity dwells in bodily form” (Colossians 2:9); rather, He is praying that
they would be divinely directed, as filling has the idea of controlling (see
Ephesians 5:18). Or, to say it another way, Paul is praying that the
Ephesians would become in practice what they already were in position
(Colossians 2:10). Or, to say it yet another way, Paul is praying that the
Ephesians would mature spiritually, becoming increasingly like Christ in
their character (Ephesians 4:13b).

• The praise with which Paul ends his prayer (“Now to Him who is able to do far
more abundantly beyond all that we ask or think, according to the power that
works within us, to Him be the glory in the church and in Christ Jesus to all
generations forever and ever. Amen,” vs. 20-21). Christ taught that praise is to be
a primary part of our praying (see Matthew 6:9). Accordingly, Paul ends his
prayer for the Ephesians with a doxology, or word of glory or praise.82 This
doxology serves not only as a fitting ending to Paul’s prayer, but also as a fitting
ending to the first three chapters of Ephesians, which speak of the glorious nature

80
“Rooted and grounded” in verse 17 are perfect tense participles in the original.
Therefore, we could translate something like: “Already having been and continuing to be
rooted and grounded in love.”
81
The Greek verb translated “surpasses” in verse 19 is huperballo, which literally means
“to throw beyond” (the Greek verb, ballo, meaning “to throw” + the Greek preposition,
huper, meaning “beyond”).
82
The word, doxology literally means a word of glory or praise, from the Greek word,
doxa, meaning “glory” or “praise” + the Greek word, logos, meaning “word.”

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of God’s saving work (see especially 1:3, 6, 12, 14, 2:7, and 3:10; cf. the same
phenomenon at the end of Romans 11). Because God’s power at work within the
believer is so potent (see Ephesians 1:19f), God is indeed “able to do far more
abundantly beyond all that we ask or think,” v. 20), including answer the petitions
for the Ephesians that Paul has prayed in this passage.

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 Praying the Prayers of Scripture
David’s Prayer for Purification
Psalm 139

A previous study in this series considered David’s prayer of confession in Psalm 51.
There are several other great prayers of David recorded in Scripture, including his prayer
after receiving the Davidic covenant in 2 Samuel 7:18-29//1 Chronicles 17:16-27; his
prayer after receiving the offering for the rebuilding of the temple in 1 Chronicles 29:10-
19; and several other prayers in the Psalter, including his prayer for purification in Psalm
139:

O LORD, You have searched me and known me. You know when I sit down and when I
rise up; You understand my thought from afar. You scrutinize my path and my lying
down, And are intimately acquainted with all my ways. Even before there is a word on my
tongue, Behold, O LORD, You know it all. You have enclosed me behind and before,
And laid Your hand upon me. Such knowledge is too wonderful for me; It is too high, I
cannot attain to it. Where can I go from Your Spirit? Or where can I flee from Your
presence? If I ascend to heaven, You are there; If I make my bed in Sheol, behold, You
are there. If I take the wings of the dawn, If I dwell in the remotest part of the sea, Even
there Your hand will lead me, And Your right hand will lay hold of me. If I say, “Surely
the darkness will overwhelm me, And the light around me will be night,” Even the
darkness is not dark to You, And the night is as bright as the day. Darkness and light are
alike to You. For You formed my inward parts; You wove me in my mother’s womb. I will
give thanks to You, for I am fearfully and wonderfully made; Wonderful are Your works,
And my soul knows it very well. My frame was not hidden from You, When I was made in
secret, And skillfully wrought in the depths of the earth; Your eyes have seen my
unformed substance. And in Your book were all written The days that were ordained for
me, When as yet there was not one of them. How precious also are Your thoughts to me,
O God! How vast is the sum of them! If I should count them, they would outnumber the
sand. When I awake, I am still with You. O that You would slay the wicked, O God;
Depart from me, therefore, men of bloodshed. For they speak against You wickedly, And
Your enemies take Your name in vain. Do I not hate those who hate You, O LORD? And
do I not loathe those who rise up against You? I hate them with the utmost hatred;
They have become my enemies. Search me, O God, and know my heart; Try me and know
my anxious thoughts; And see if there be any hurtful way in me, And lead me in
the everlasting way.

In this passage, we see:

David’s Reflection on God’s Perfections

• On God’s omniscience. To say that God is omniscient is to simply say that He is

all-knowing (John 21:17 and 1 John 3:20; cf. Job 37:16 and Psalm 147:5). God
knows all things, past, present, and future (Isaiah 42:9 and 46:10a), whether actual

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 or potential (1 Samuel 23:10-13 and Matthew 11:20-23), in “one indivisible,
simultaneous act of intuition” (Rolland McCune, A Systematic Theology of
Biblical Christianity, 1:222). “[God] knows all that can be known. And this He
knows instantly and with a fullness of perfection that includes every possible item
of knowledge concerning everything that exists or could have existed anywhere in
the universe at any time in the past or that may exist in the centuries or ages yet
unborn (A. W. Tozer, The Knowledge of the Holy, p. 56).

o God knows our conduct (“And are intimately acquainted with all my
ways,” v. 3b; cf. Job 31:4). This includes when we sit down, get up, and
everything in between (“You know when I sit down and when I rise up,” v.
2a). This also includes when we are active or inactive, and everything in
between (“You scrutinize my path and my lying down,” v. 3a).83

o God knows our contemplations (“You understand my thought from afar,”

v. 2b). God knows what we will think before we even think it (1
Chronicles 28:9, Proverbs 15:11, and Ezekiel 11:5)

o God knows our conversations (“Even before there is a word on my tongue,

Behold, O LORD, You know it all,” v. 4). God knows what we will say
before we even say it.

• On God’s omnipresence. To say that God is omnipresent is to simply say that He

is all-present, or present everywhere. The entirety of His being fills the entirety of
the universe at every moment (Jeremiah 23:24). God is all there everywhere.

o God is present in every direction.

Vertically (“If I ascend to heaven, You are there; If I make my bed

in Sheol, behold, You are there,” v. 8). To the ancient near eastern
Jew, heaven was the highest place above, while Sheol was the
lowest place below. God is present in both84 and, by implication,
everywhere in between (see footnote 83).

83
These are examples of a literary device known as a merism, in which two extremes are
mentioned, implying that everything in between the extremes are also to be included. In
other words, everything. A common English example is “head to toe.”
84
Though God’s presence may be said to be quantitatively the same in all places, He is
qualitatively more present in heaven than anywhere else (see Deuteronomy 26:15, 1
Kings 8:30, Psalm 33:13-14, and Matthew 6:9). Wayne Grudem (Systematic Theology,
p. 176) says: “God is present in a special way in heaven …. God manifests his presence
more fully in heaven than elsewhere.” John Feinberg (No One Like Him, p. 250) says
that God is equally present everywhere “ontologically,” but not so “morally,”
“spiritually,” or “ethically.”

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 Horizontally (“If I take the wings of the dawn, If I dwell in the
remotest part of the sea, Even there Your hand will lead me, And
Your right hand will lay hold of me, vs. 9-10). The “wings of the
dawn” (v. 9) is indicative of the eastern extremity of the ancient
near eastern Jew’s horizon, while “the remotest part of the sea” (v.
9) is indicative of the western extremity of the ancient near eastern
Jew’s horizon, the Mediterranean Sea. God is present in the
farthest recesses of either and, by implication, everywhere in
between (see footnote 83). So, if David was able to go “sunbeam
surfing” at the speed of light (186,000 miles per second), he would
not be able to surpass God’s presence.

o God is present in the darkness (“If I say, ‘Surely the darkness will
overwhelm me, And the light around me will be night,’ Even the darkness
is not dark to You, And the night is as bright as the day. Darkness and
light are alike to You,” vs. 11-12).

• On God’s omnipotence (“For You formed my inward parts; You wove me in my

mother’s womb. I will give thanks to You, for I am fearfully and wonderfully
made; Wonderful are Your works, And my soul knows it very well. My frame was
not hidden from You, When I was made in secret, And skillfully wrought in
the depths of the earth; Your eyes have seen my unformed substance. And in Your
book were all written The days that were ordained for me, When as yet there was
not one of them,” vs. 13-16). To say that God is omnipotent is to simply say that
he is all-powerful. He is able to do anything consistent with His character and
will (Job 42:2, Jeremiah 32:17, Matthew 19:26, and Luke 1:37; cf. Genesis 18:14a
and Jeremiah 32:27). The particular proof of God’s power that David professes is
David’s prenatal development, which he picturesquely describes as being “wove”
(v. 13) and “skillfully wrought” (v. 15), indicative of the fact that in the womb
David was made on God’s loom.

While reflecting on God’s omnipotence, as seen by David’s prenatal

development, David once again reflects on God’s omnipresence, as well as on His
omniscience. Just as God is present in the depths of Sheol (v. 8), so He was
present (“My frame was not hidden from You,” v. 15; “Your eyes have seen my
unformed substance,” v. 16) in “the depths of the earth” (v. 15), in context the
womb of David’s mother. Just as God is present in the darkness (v. 12), so He
was present in the darkness of the “secret” (v. 15) place of that same womb. Just
as God knows our contemplations (v. 2b) and our conversations (v. 4) ahead of
time, so He knew David’s days (“And in Your book were all written The days that
were ordained for me, When as yet there was not one of them,” v. 16).

David’s Response to His Reflection on God’s Perfections

• He confessed that it was constraining.

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 o God’s omniscience was constraining (“You have enclosed me behind and
before, And laid Your hand upon me,” v. 5). Just as David could not
escape God’s presence (v. 7), so he could not escape God’s knowledge.

o God’s omnipresence was constraining (“Where can I go from Your Spirit?

Or where can I flee from Your presence?, v. 7).

• He confessed that he was incapable of completely comprehending it

(“Such knowledge is too wonderful for me; It is too high, I cannot attain to it,” v.
6; cf. Isaiah 55:8-9 and Romans 11:33).

• He confessed that it communicated God’s care.

o God’s omnipresence communicates His care (“Even there Your hand

will lead me, And Your right hand will lay hold of me. If I say, ‘Surely
the darkness will overwhelm me, And the light around me will be night,’
Even the darkness is not dark to You, And the night is as bright as the day.
Darkness and light are alike to You,” vs. 10-12). While God’s
omnipresence should be cause for concern (Job 34:21-22 and Amos 9:2-
4), it should also be cause for comfort. The fact that we cannot get away
from God’s presence is a good thing, for it is His presence that guides us
and guards us (v. 10; cf. Psalm 23:4 and 46:1). Night need not produce
fright, for His presence is bright (vs. 11-12). See 2 Chronicles 16:9a.

o God’s omniscience communicates His care (“How precious also are

Your thoughts to me, O God! How vast is the sum of them! If I should
count them, they would outnumber the sand,” vs. 17-18a; cf. Psalm 40:5
and Jeremiah 29:11).

• He confessed that it was commendable (“I will give thanks to You, for I am
fearfully and wonderfully made; Wonderful are Your works, And my soul knows it
very well,” v. 14). God is to be worshipped for His wonderful work in the womb!

David’s Requests

• Search me (“Search me, O God, and know my heart; Try me and know my
anxious thoughts,” v. 23; cf. Psalm 26:2). David had already confessed God’s
intense scrutiny of him (“O LORD, You have searched me and known me,” v. 1; cf.
v. 3’s “scrutinize” and “intimately acquainted”). Now he cries out for it.

• Show me.

o My wrong way (“And see if there be any hurtful way in me,” v. 24a)

o The right way (“And lead me in the everlasting way,” v. 24b)

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 Praying the Prayers of Scripture
Hannah’s Supplication for a Son
1 Samuel 1:10-20

The days of the judges were among the darkest, most depraved, and most decadent days
in the history of Israel, including the days of one of the last of the judges, Eli. As the
book of 1 Samuel begins (approximately 1100 B.C.), Eli and his sons, Hophni and
Phinehas, are serving as priests (1 Samuel 1:3), and Eli’s sons are sinful, to say the least
(see 1 Samuel 2:12-17, 22-25, and 3:11-14). Never was the nation more in need of godly
leadership. Enter Samuel, one whom John Davis (The Birth of a Kingdom: Studies in 1-
II Samuel and I Kings 1-11, p. 17) calls “a very capable physician coming to the aid of
Israel at a time when her fever was at the highest.” However, this boy wonder would not
have been were it not for the prayers of the barren woman who prayed for him. Her
prayer is found in 1 Samuel 1:10-20:

She [Hannah], greatly distressed, prayed to the LORD and wept bitterly. She made a vow
and said, “O LORD of hosts, if You will indeed look on the affliction of Your maidservant
and remember me, and not forget Your maidservant, but will give Your maidservant
a son, then I will give him to the LORD all the days of his life, and a razor shall never
come on his head.” Now it came about, as she continued praying before the LORD, that
Eli was watching her mouth. As for Hannah, she was speaking in her heart, only her lips
were moving, but her voice was not heard. So Eli thought she was drunk. Then Eli said to
her, “How long will you make yourself drunk? Put away your wine from you.” But
Hannah replied, “No, my lord, I am a woman oppressed in spirit; I have drunk neither
wine nor strong drink, but I have poured out my soul before the LORD. Do not consider
your maidservant as a worthless woman, for I have spoken until now out of my great
concern and provocation.” Then Eli answered and said, “Go in peace; and may the God
of Israel grant your petition that you have asked of Him.” She said, “Let your
maidservant find favor in your sight.” So the woman went her way and ate, and her face
was no longer sad. Then they arose early in the morning and worshiped before the LORD,
and returned again to their house in Ramah. And Elkanah had relations with Hannah his
wife, and the LORD remembered her. It came about in due time, after Hannah had
conceived, that she gave birth to a son; and she named him Samuel, saying, “Because I
have asked him of the LORD.”

In this passage, we see:

The problem that prompted Hannah’s prayer. Like many of the most well-known women
of the Old Testament (so also Sarah/Genesis 11:30; Rebekah/Genesis 25:21; and
Rachel/Genesis 29:31), Hannah was barren (see 1 Samuel 1:2, 5, and 6).

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The pain that accompanied Hannah’s problem. As if being barren was not bad enough85
(see 1 Samuel 1:11’s “’affliction’”), Elkanah’s other wife, Peninnah bore several children
(1 Samuel 1:2 and 4) and berated Hannah for her barrenness (see 1 Samuel 1:6-7). Talk
about “adding insult to injury” and pouring the proverbial “salt into the wound”! This
caused Hannah much hurt (see 1 Samuel 1:7-8, 10’s “greatly distressed” and “wept
bitterly,” 15’s “’oppressed in spirit,’” and 16’s “great anguish and grief”—so NIV).

The proper prescription for the problem. Hannah’s husband, Elkanah, apparently pursued
the wrong prescription for the problem of the barrenness of his wife, Hannah by
becoming a polygamist (see 1 Samuel 1:2).86 Rather than polygamy, or any other such
solution (see, for example, the solution that Abraham and Sarah pursued in Genesis 16
and the solution that Jacob, Rachel, and Leah pursued in Genesis 30), the proper
prescription is prayer ("[Hannah] … prayed to the LORD,” V. 10; cf. Genesis 20:17-18
and 25:21). When you have a problem, and one that is particularly painful, pray; when
afflicted, ask (see James 5:13a)!

The Person to whom Hannah prayed (“[Hannah] … prayed to the LORD,” v. 10; cf. v.
17’s “’your petition that you have asked of Him’” and v. 20’s “’I have asked him of
the LORD’”; cf. also 1 Samuel 1:26 and 27). Hannah knew that the One who had closed
her womb (see 1 Samuel 1:5-6) was the One and only One who could open it (cf. Genesis
29:31, 30:22, and Ruth 4:13). Accordingly, she addressed Him as “’O LORD of hosts’”
(v. 11; NIV: “LORD Almighty”).

The persistence of Hannah’s prayer (“she continued praying before the LORD,” v. 12; cf.
v. 16’s “’I have spoken until now’”). Persistence in prayer is seen elsewhere in Scripture
in 1 Kings 18:43, Nehemiah 1:6, Psalm 55:17, Daniel 6:10, Matthew 7:7-8//Luke 11:9-
10, Matthew 26:44, Luke 11:5-8, 18:1-5, Acts 1:14, 2:42, 6:4, 12:5, Romans 1:9, 12:12,
Ephesians 1:16, Philippians 1:4, Colossians 1:3, 9, 4:2, 12, 1 Thessalonians 1:3, 3:10,
5:17, 2 Thessalonians 1:11, and 2 Timothy 1:3.

The passion of Hannah’s prayer (“’I have poured out my soul before the LORD,’” v. 12).
Passion in prayer is also taught in 1 Chronicles 4:10, Luke 22:44 (cf. Hebrews 5:7),
Romans 15:30, Colossians 4:12, 1 Thessalonians 3:10, and James 5:17.

The promise that accompanied Hannah’s prayer (“She made a vow and said, ‘O LORD of
hosts, if You will indeed look on the affliction of Your maidservant and remember me,
85
For a Jewish wife in the Old Testament era, being barren was particularly problematic,
as it was considered to be a curse (see Deuteronomy 28:18).
86
The many occurrences of polygamy in the Old Testament are not to imply God’s
approval of the practice. Remember, Old Testament narrative is descriptive, rather than
prescriptive or proscriptive, describing what happened, usually without explicitly
approving (prescription) or disapproving (proscription) of what happened. However, the
consequences that come with polygamy (see, for example, 1 Samuel 1:6’s “rival”) appear
to imply a proscription of the practice. Furthermore, polygamy is contrary to the
prescription of the one man-one woman-one flesh principle of Genesis 2:24.

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and not forget Your maidservant, but will give Your maidservant a son, then I will give
him to the LORD all the days of his life, and a razor shall never come on his head,’” v.
11). Hannah was setting apart any son the Lord would give her to the Lord’s service
through what was known as the “Nazarite vow” (Numbers 6:1-8). Though the Nazarite
vow was an exclusively Old Testament phenomenon, this is the kind of vow that every
prospective (and actual) parent should certainly be willing to make.

The products of Hannah’s prayer

• She was glad (“So the woman went her way and ate, and her face was no
longer sad,” v. 18). This is one of the beneficial byproducts of praying (cf.
Philippians 4:6-7).

• God gave her a son (“And Elkanah had relations with Hannah his wife,
and the LORD remembered her. It came about in due time, after Hannah had
conceived, that she gave birth to a son; and she named him Samuel, saying,
‘Because I have asked him of the LORD,’” vs. 19b-20). The name she gave to her
son, Samuel (“asked of the Lord”), was a perpetual reminder that he was the result
of what she requested. Note that God gave Hannah a son not only through her
prayers, but also through the procreative process that He has prescribed (Genesis
1:28 and 2:24). God would go on to give Hannah five more children (1 Samuel
2:21).

• She gave her son to God. Hannah performed what she promised (see 1 Samuel
1:24-28)

• She gave glory to God. Following her supplication for a son (in 1 Samuel 1), we
see her prayer of praise (in 1 Samuel 2). Praise God for such answered prayer
(see especially Psalm 113:9).

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 Praying the Prayers of Scripture
Hannah’s Prayer of Praise
1 Samuel 2:1-10

The previous study in this series (on Hannah’s supplication for a son, 1 Samuel 1:10-20)
ended by pointing out that one of the products of Hannah’s prayer was giving glory to
God for answering her prayer, which she does with a prayer of praise87 in 1 Samuel 2:1-
10:

Then Hannah prayed and said, “My heart exults in the LORD; My horn is exalted in
the LORD, My mouth speaks boldly against my enemies, Because I rejoice in Your
salvation. “There is no one holy like the LORD, Indeed, there is no one besides You, Nor
is there any rock like our God. “Boast no more so very proudly, Do not let arrogance
come out of your mouth; For the LORD is a God of knowledge, And with Him actions are
weighed. “The bows of the mighty are shattered, But the feeble gird on strength. “Those
who were full hire themselves out for bread, But those who were hungry cease to hunger.
Even the barren gives birth to seven, But she who has many children languishes.
“The LORD kills and makes alive; He brings down to Sheol and raises up.
“The LORD makes poor and rich; He brings low, He also exalts. “He raises the poor
from the dust, He lifts the needy from the ash heap To make them sit with nobles, And
inherit a seat of honor; For the pillars of the earth are the LORD’S, And He set the world
on them. “He keeps the feet of His godly ones, But the wicked ones are silenced in
darkness; For not by might shall a man prevail. “Those who contend with the LORD will
be shattered; Against them He will thunder in the heavens, The LORD will judge the ends
of the earth; And He will give strength to His king, And will exalt the horn of His
anointed.”

In this passage, we see:

87
This is a reminder that one of the aspects of prayer, reflected by the common ACTS
acrostic, is Adoration. Some consider this prayer to have actually been a song (so also
the prayer of Jonah in Jonah 2), due to its poetic nature (as reflected by the typeset in
many of the more recent translations). If so, it would join the other songs in Scripture,
found in Exodus 15:1-21 (the song of Moses and Miriam), Deuteronomy 31:30-32:44
(the song of Moses), Judges 5:1-31 (the song of Deborah and Barak), 2 Samuel 22:1-51
(the song of David, which has many similarities to the song of Hannah in 1 Samuel 2),
Luke 1:46-55 (the song of Mary, which also has many similarities to the song of Hannah
in 1 Samuel 2), Luke 1:67-79 (the song of Zacharias), Luke 2:13-14, Ephesians 1:3-14,
Philippians 2:5-11, Colossians 1:15-20, 1 Timothy 3:16, Revelation 5:9f, and Revelation
15:3-4. Of course, to be added to this list may be the entire Psalter’s 150 songs or
chapters.

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Hannah’s exultation

• The fervor of her exultation (“’My heart exults,’” v. 1). Hannah blesses God with
her entire being (cf. Psalm 9:1 and 103:1). Passionate praise ought to be a
primary part of our praying.

• What her exultation followed. Hannah’s exultation is all the more extraordinary
when it is remembered that she prays this as she is parting with the son for whom
she had previously prayed (see the end of the previous chapter), apparently only
to see him thereafter once a year (see 1 Samuel 2:19). We are exhorted to exult
without exception, even when events are not naturally enjoyable (see Psalm 34:1,
Habakkuk 3:17-18, Ephesians 5:20, Philippians 4:4, 1 Thessalonians 5:18, and
James 1:2), as did Job (see Job 1:21).

• The focus of her exultation

o God’s being (“’My heart exults in the LORD,’” v. 1). Rejoicing in the Lord
is spoken of throughout Scripture (see Psalm 5:11, 9:2, 35:9a, Isaiah
61:10, Habakkuk 3:18, Luke 1:47, Philippians 3:1, 4:4, and possibly
Psalm 118:24).

His sacredness (“’There is no one holy like the LORD, Indeed, there
is no one besides You,’” v. 2). God is not only holy, unique, one-
of-a-kind in His behavior (Leviticus 11:44-45, Habakkuk 1:13, 1
Peter 1:15-16, and 1 John 1:5), but also in His being (see also
Exodus 15:11, Deuteronomy 4:35, 39, 6:4, 32:39, 2 Samuel 7:22, 1
Kings 8:60, Psalm 71:19, 77:13, 86:8, 89:6-8a, 113:5, Isaiah 40:25,
43:10-11, 44:6, 45:5, 6, 18, 21, 22, 46:9, 1 Corinthians 8:4, and 1
Timothy 2:5; cf. Isaiah 6:3 and Revelation 4:8). God is
unparalleled; He has no peer.

His stability (“’Nor is there any rock like our God,’” v. 2). The
metaphor of a rock signifies that God is strong, stable, steadfast.
For this same metaphor, see also Deuteronomy 32:4 and 2 Samuel
22:32.

His sovereignty. Throughout her prayer, Hannah speaks of how

the lofty are lowered (“’The bows of the mighty are shattered,’” v.
4; “’Those who were full hire themselves out for bread,’” v. 5a;
“’But she who has many children languishes88,’” v. 5b [cf.
Jeremiah 15:9]) and how the lowly are lifted (“’But the feeble gird
on strength,’” v. 4; “’But those who were hungry cease to

88
Could this imply that the once-fruitful womb of Peninnah (1 Samuel 1:2 and 4) had
now become barren?

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 hunger,’” v. 5a; “’Even the barren gives birth to seven89,’” v. 5b).
She also identifies the ultimate reason for this reversal: God’s
sovereignty. It is the Lord (not man, as the end of verse 9 reminds:
“’For not by might shall a man prevail‘” [cf. Psalm 33:16-17])
who lifts up the lowly (“’The LORD … makes alive,’” v. 6a [cf.
Deuteronomy 32:39]; “’He … raises up,’” v. 6b;
“’The LORD makes … rich,’” v. 7a [cf. Deuteronomy 8:17-18a and
Proverbs 10:22a]; “’He also exalts,’” v. 7b [cf. v. 1’s “’exalted in
the LORD’”]; “’He raises the poor from the dust, He lifts the needy
from the ash heap To make them sit with nobles, And inherit a seat
of honor,’” v. 8a [cf. Psalm 113:7-8]). And it is the Lord who
lowers the lofty (“’The LORD kills [NIV: “The LORD brings
death”; cf. Deuteronomy 32:39],’” v. 6a; “’He brings down
to Sheol90,’” v. 6b; “’The LORD makes poor,’” v. 7a; “’He brings
low,’” v. 7b). God’s control comes with His being the Creator
(“’For the pillars of the earth are the LORD’S, And He set the world
on them,’” v. 8b). Hannah understood that her humiliation was
from Him (see the end of 1 Samuel 1:5 and the end of 1 Samuel
1:6; cf. Job 1:21, 2:10, 12:9, 19:21, and 42:11), as was her
exaltation (see Genesis 29:31, 30:22, Ruth 4:13, and Psalm 113:9).

o God’s blessing (“’I rejoice in Your salvation,’” v. 1; cf. Psalm 9:14, 13:5,
35:9b, and Isaiah 25:9). In the historical context of this text, the particular
“salvation” to which Hannah refers is likely deliverance from her
barrenness and the pain that it produced.

Hannah’s exaltation. Her exultation to the Lord was the result of her exaltation by the
Lord.

• Prevailing power (“’My horn is exalted in the LORD,’” v. 1; cf. Psalm 89:17, 24,
and 112:9). According to Eugene Merrill (“1 Samuel,” in The Bible Knowledge
Commentary, 1:434), “horns, used by animals for defense and attack, symbolized
strength” (cf. verse 10). Warren Wiersbe (The Bible Exposition Commentary,
2:211) likewise says that “to have your ‘horn exalted’ meant to receive new
strength from God and be especially helped by Him at a time of crisis.”

• Prevailing praise (“’My mouth speaks boldly against my enemies,’” v. 1). It is

interesting to contrast the quiet, inaudible words of Hannah’s humiliation (see 1
89
The “seven” signifies many (cf. Ruth 4:15 and Jeremiah 15:9). Eugene Merrill (“1
Samuel,” in The Bible Knowledge Commentary, 1:434) says that “the expression ‘seven
children’ here symbolizes the full granting of her desire for a son.” Interestingly, Hannah
would go on to have five more children (1 Samuel 2:21), so the once barren ended up
giving birth to six.
90
Based on Psalm 30:2-3, Hannah’s words in 1 Samuel 2:6b (“’He brings down to Sheol
and raises up‘”) are to be understood of the Lord’s control over sickness and health.

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 Samuel 1:12-13) with the quite audible words of her exaltation. These were not
words of pride, but praise, boasting in God’s blessing. In light of the historical
context of this text, Hannah perhaps has Peninnah primarily in mind when she
refers to her enemies.

Hannah’s exhortation

• Her exhortation (“’Boast no more so very proudly, Do not let arrogance come out
of your mouth,’” v. 3a). Whereas Hannah’s boast in verse 1 is of the correct kind,
being in the Lord (cf. 1 Corinthians 1:31 and Galatians 6:14), the boast of verse 3
is of the incorrect kind, being produced by pride. In light of the historical context
of this text, perhaps Hannah has Peninnah in mind, who not only berated Hannah
for Hannah’s barrenness (1 Samuel 1:6-7), but perhaps also boasted that she was
not, failing to give glory to God for graciously giving her children.

• Her explanation for it (“’For the LORD is a God of knowledge, And with Him
actions are weighed,’” v. 3b). Because God is omniscient, or all-knowing, no
incorrect boasting escapes His notice. As a result, He will bring all such arrogant
actions (and attitudes, Proverbs 16:2) to account (as He did with Belshazzar,
Daniel 5:27). See Hebrews 4:13.

Hannah’s expectation

• The Lord will continue to lift the lowly (“’He keeps the feet of His godly ones,’”
v. 9a [cf. Proverbs 3:26b]; “’And He will give strength to His king, And will exalt
the horn of His anointed91,’” v. 10b). This is in keeping with Luke 14:11b.

• The Lord will continue to lower the lofty (“’But the wicked ones are silenced in
darkness,’” v. 9b; “’Those who contend with the LORD will be shattered [cf.
Exodus 15:6 and Psalm 2:9]; Against them He will thunder in the heavens [cf. 1
Samuel 7:10], The LORD will judge the ends of the earth,’” v. 10a). This is in
keeping with Proverbs 16:18, the end of Daniel 4:37, and Luke 14:11a.

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Many see Hannah’s prayer of praise ending on a prophetic note, such as Matthew
Henry (“An Exposition, With Practical Observations, of the First Book of Samuel,” in
Matthew Henry’s Commentary, 2:287): “This crowns the triumph, and is, more than any
thing, the matter of her exultation. Her horn is exalted (v. 1) because she foresees the
horn of the Messiah will be so.”

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 Praying the Prayers of Scripture
The Prayer of Daniel
Daniel 9:1-19

When it comes to the great “prayer warriors” of the Bible, certainly to be considered
among them is one whom God greatly loved (Daniel 9:23, 10:11, and 19), the 6th century
B.C. prophet and politician92, Daniel.

When studying the prayers of Daniel in Scripture, one finds the following concerning his
praying:

• Daniel prayed in the midst of predicaments. This included his prayer for God to
reveal to him Nebuchadnezzar’s dream and its interpretation when his life and
the lives of his fellow wise men were on the line in Daniel 2; his prayer in Daniel
6 when his life was on the line for praying; and his prayer in Daniel 9 while his
countrymen were in captivity. While we ought to pray at all times (Ephesians
6:18), we certainly should remember to do so in the midst of the predicaments of
life.

• Daniel prayed both privately and with partners. He prayed privately in Daniel 6
and 9 and with partners (his companions, Shadrach, Meshach, and Abednego) in
Daniel 2. Jesus did likewise. There is a place for both.

• Daniel praised God in prayer. This he did after God revealed Nebuchadnezzar’s
dream and its interpretation to him (Daniel 2:19b-23). This he also did while
praying in Daniel 6:10 (“giving thanks before his God”), even though he was
seemingly signing his own death certificate in doing so.

• Daniel had a place where he prayed. In Daniel 2, the place was his house (2:17).
In Daniel 6:10, Daniel prayed “in his chamber,” which D. Edmond Hiebert
(Working With God Through Intercessory Prayer, p. 103) describes as “an
apartment raised above the flat roof of his home” and one that was “more
removed and less liable to disturbance than his usual living quarters.” While one
can pray any place (even the belly of a fish, Jonah 2!), a quiet, private place is a
good choice (such as a “prayer closet,” Matthew 6:6; cf. Jesus praying on a
mountain in Matthew 14:23 and in the wilderness in Luke 5:16).

• Daniel had an appropriate posture in prayer. Daniel 6:10 indicates that Daniel
kneeled in prayer. While this is not the only appropriate prayer posture93, it is

92
Daniel served under Nebuchadnezzar of Babylon (Daniel 1-4 and 5:11), Belshazzar of
Babylon (Daniel 5:1-30, 7:1, and 8:1), Darius of Medo-Persia (Daniel 5:31-6:28, 9:1, and
11:1), and Cyrus of Medo-Persia (Daniel 6:28 and 10:1).

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 certainly one that promotes the submissive, humble, reverent, and dependent
attitude with which one should pray.

• Daniel prayed persistently. Daniel 6:10 indicates that he prayed three times a
day, likely in the morning, at noon, and at night (cf. Psalm 55:17), the three
typical times of prayer for an Ancient Near Eastern Jew. So persistent was
Daniel’s praying that it was predictable, as his political opponents apparently
knew what he would be doing (praying), when (the times just noted), and where
(the chamber of his house), as seen by Daniel 6:10-11. Daniel’s persistence in
prayer is also seen in Daniel 10, where he apparently remained in prayer for three
weeks (10:2-3 and 12).

• Daniel’s praying was part of a bigger picture. After praying in Daniel 10, Daniel
was told by an angelic messenger that the answer to his prayer was delayed for
three weeks due to an apparent struggle between angelic forces (Daniel 10:12-13
and 20-21). This is a reminder that persevering prayer is an essential weapon in
the spiritual war in which the believer is engaged (see Ephesians 6:11f, especially
verse 18).

Other particulars concerning Daniel’s praying will be pointed out shortly, based on his
prayer in Daniel 9:1-19, which has been called “one of the most remarkable [prayers] in
the pages of Holy Writ” (Frederick Tatford, cited in John Walvoord, Daniel: The Key to
Prophetic Revelation, p. 213) and one concerning which Walvoord (p. 213) writes:
“…[N]o other portion of the Bible breathes with more pure devotion or has greater
spiritual content.”

In the first year of Darius the son of Ahasuerus, of Median descent, who was made king
over the kingdom of the Chaldeans—in the first year of his reign, I, Daniel, observed in
the books the number of the years which was revealed as the word of
the LORD to Jeremiah the prophet for the completion of the desolations of
Jerusalem, namely, seventy years. So I gave my attention to the Lord God to seek Him
by prayer and supplications, with fasting, sackcloth and ashes. I prayed to the LORD my
God and confessed and said, “Alas, O Lord, the great and awesome God, who keeps His
covenant and lovingkindness for those who love Him and keep His commandments, we
have sinned, committed iniquity, acted wickedly and rebelled, even turning aside from
Your commandments and ordinances. Moreover, we have not listened to Your servants
the prophets, who spoke in Your name to our kings, our princes, our fathers and all the
people of the land. “Righteousness belongs to You, O Lord, but to us open shame, as it is
this day—to the men of Judah, the inhabitants of Jerusalem and all Israel, those who are
nearby and those who are far away in all the countries to which You have driven them,
because of their unfaithful deeds which they have committed against You. Open shame

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Besides kneeling (see also 1 Kings 8:54, Ezra 9:5, Luke 22:41, Acts 7:60, 9:40, 21:5,
and Ephesians 3:14), other prayer postures in Scripture include standing (1 Kings 8:22
and Mark 11:25), sitting (2 Samuel 7:18), and prostrate/falling on the face (Numbers
16:22 and Matthew 26:39).

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belongs to us, O Lord, to our kings, our princes and our fathers, because we have sinned
against You. To the Lord our God belong compassion and forgiveness, for we
have rebelled against Him; nor have we obeyed the voice of the LORD our God, to walk in
His teachings which He set before us through His servants the prophets. Indeed all Israel
has transgressed Your law and turned aside, not obeying Your voice; so the curse has
been poured out on us, along with the oath which is written in the law of Moses the
servant of God, for we have sinned against Him. Thus He has confirmed His words which
He had spoken against us and against our rulers who ruled us, to bring on us great
calamity; for under the whole heaven there has not been done anything like what was
done to Jerusalem. As it is written in the law of Moses, all this calamity has come on us;
yet we have not sought the favor of the LORD our God by turning from our iniquity
and giving attention to Your truth. Therefore the LORD has kept the calamity in store and
brought it on us; for the LORD our God is righteous with respect to all His deeds which
He has done, but we have not obeyed His voice. “And now, O Lord our God, who
have brought Your people out of the land of Egypt with a mighty hand and have made a
name for Yourself, as it is this day—we have sinned, we have been wicked. O Lord, in
accordance with all Your righteous acts, let now Your anger and Your wrath turn away
from Your city Jerusalem, Your holy mountain; for because of our sins and the iniquities
of our fathers, Jerusalem and Your people have become a reproach to all those around
us. So now, our God, listen to the prayer of Your servant and to his supplications, and
for Your sake, O Lord, let Your face shine on Your desolate sanctuary. O my God, incline
Your ear and hear! Open Your eyes and see our desolations and the city which is called
by Your name; for we are not presenting our supplications before You on account of any
merits of our own, but on account of Your great compassion. O Lord, hear! O Lord,
forgive! O Lord, listen and take action! For Your own sake, O my God, do not delay,
because Your city and Your people are called by Your name.”

In this passage, we see:

• The point in time Daniel prayed (“In the first year of Darius,” v. 1). This would
have been approximately 538 B.C., which was approximately 67 years since
Daniel had been taken into exile to Babylon.94 Darius was of Median descent (v.
1) and likely served under Cyrus, the Persian in the Medo-Persian Empire that
succeeded the Babylonian Empire (see the end of Daniel 5 for the account of the
transition from the Babylonian Empire to the Medo-Persian Empire).

• What prompted Daniel’s prayer (“I, Daniel, observed in the books the number of
the years which was revealed as the word of the LORD to Jeremiah the prophet for
the completion of the desolations of Jerusalem, namely, seventy years,” v. 2).
Daniel’s prayer was prompted by his perusal of several prophecies found in the
book of Jeremiah that 1) indicated that the length of the Babylonian captivity

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The exile of the southern kingdom of Judah to Babylon took place in three phases.
Daniel and his companions (Shadrach, Meshach, and Abednego) were among the first
group, taken in 605 B.C. (see Daniel 1:1-7). A second group was taken in 597 B.C., a
third group upon the destruction of Jerusalem in 586 B.C.

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 would be 70 years (v. 2; cf. Jeremiah 25:11 and 29:10); 2) indicated that the
Babylonian captivity would come to a close with the demise of the Babylonian
Empire (Jeremiah 25:12); and 3) indicated that the captivity would come to a
close as God’s people prayed (Jeremiah 29:12-14; cf. Daniel 9:13b). In keeping
with what he had read (v. 3’s “So”), Daniel prayed that God would bring the
captivity to a close. Since the Babylonian Empire had already fallen (a few
chapters earlier, at the end of Daniel 5), and since it had been nearly 70 years
since the captivity had begun, Daniel knew that it was God’s will to soon restore
His people to their land. The final condition to be met was the prayer of God’s
people, which Daniel proceeded to offer.95 Daniel’s prayer is a reminder of many
in Scripture96 that one is to pray according to the revealed will of God (see John
15:7 and 1 John 5:14-15).97

• The preparation that went into Daniel’s prayer (“So I gave my attention to the
Lord God,” v. 3). John Walvoord (Daniel: the Key to Prophetic Revelation, p.
205) describes this as “a formal beginning in which Daniel turns away from other
things to concentrate on his prayer to the Lord.”

95
“This prophecy of Jeremiah ‘so far from leading the watchful servant of God to assume
that the event will automatically transpire without prayer to heaven, calls him to the more
extraordinary engagement in prayer’” (W. C. Stevens, cited in D. Edmond Hiebert,
Working With God Through Intercessory Prayer, p. 107). Thought the result was
assured, it was not automatic.
96
Examples include: the praying of Jacob in Genesis 32:9-12, which was in accordance
with what God had revealed to him in Genesis 28:14 and 31:3; the praying of David in 2
Samuel 7:18-29, which was in accordance with the Davidic covenant in 2 Samuel 7:4-17;
the praying of Solomon in 1 Kings 8:22-53, which was also in accordance with the
Davidic covenant; and the praying Elijah in James 5:17-18, which was in accordance
with God’s revealed will in 1 Kings 17:1, 18:1, and 42-45.
97
Prayer prompted by the perusal of Scripture was the pattern followed by the legendary
prayer warrior, George Mueller. As D. Edmond Hiebert (Working With God Through
Intercessory Prayer, p. 108) writes: “We must learn to use the Bible as the guide for our
praying. Prayer nourished and guided by the Word of God will be effective. George
Mueller, a noted man of prayer, used this secret. For some years he had followed the
custom of praying first and then reading the Bible, with no special connection between
the two. Then he was led to turn the process completely around; after a word of
invocation to have the Spirit’s teaching, he now spent hours pouring over the Word,
filling himself with the living Word of God; after this, in the very mind of Christ which
he had thus received, he poured out praise, prayer, and supplication in great fullness and
assurance.”

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 • The prayer itself

o Affirming

God’s greatness (“’O Lord, the great and awesome God,’” v. 4).
Such adoration ought to be primary in our praying (see Matthew
6:9//Luke 11:2).

God’s goodness (“’who keeps His covenant and lovingkindness,’”

v. 4). God kept His covenant by causing His people to go into
captivity in keeping with the curses of the covenant (vs. 7-8 and
11b-14a; cf. Leviticus 26:33-39, Deuteronomy 28:36-37, and 63-
68). God would keep His covenant and be loyally loving by
causing His people’s captivity to come to a close if they confessed.

o Admitting

The Jews’ corruption (“’we have sinned, committed iniquity, acted

wickedly and rebelled, even turning aside from Your
commandments and ordinances. Moreover, we have not listened to
Your servants the prophets, who spoke in Your name to our kings,
our princes, our fathers and all the people of the land,’” vs. 5-698;
“’we have rebelled against Him; nor have we obeyed the voice of
the LORD our God, to walk in His teachings which He set before us
through His servants the prophets. Indeed all Israel has
transgressed Your law and turned aside, not obeying Your voice,’”
vs. 9b-11a; “’we have not obeyed His voice,’” v. 14; “’we have
sinned, we have been wicked,’” v. 15). Confession ought to be an
aspect of our praying, as it was in the prayers of David (in 2
Samuel 24:10 and Psalm 51), Ezra (in Ezra 9:5-15), Nehemiah (in
Nehemiah 1:4-11), the Levites (in Nehemiah 9:4-38), Job (in Job
42:1-6), Isaiah (in Isaiah 6:5), Peter (in Luke 5:8), and the publican
(in Luke 18:13).

Jehovah’s character

• (“’Righteousness belongs to You, O Lord,’” v. 7; “’for

the LORD our God is righteous with respect to all His deeds
which He has done,’” v. 14; cf. Lamentations 1:18). Daniel
recognized that it was right for God to release His wrath

98
“The variety of verbs employed here, indicates the design of the speaker to confess all
sin of every kind in its full extent” (Moses Stuart, cited in John Walvoord, Daniel: The
Key to Prophetic Revelation, p. 207).

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 upon the wrong of His people by allowing them to go into
captivity.

• (“’To the Lord our God belong compassion and

forgiveness,’” v. 9). Daniel confessed that God is
compassionate and, thus, could cleanse his countrymen
from their corruption if they would confess.

o Asking

The request for restoration (“’let now Your anger and Your wrath
turn away from Your city Jerusalem, Your holy mountain,’” v. 16a;
“’let Your face shine on Your desolate sanctuary,’” v. 17 [cf.
Numbers 6:24-26])

The reasons for the request

• God’s nature

o (“’O Lord, in accordance with all Your righteous

acts, let now Your anger and Your wrath turn away
from Your city Jerusalem, Your holy mountain,’” v.
16a). It is right for God to remove His wrath
against wrong when there is repentance for the
wrong (cf. 1 John 1:9).

o (“’we are not presenting our supplications before

You on account of any merits of our own, but on
account of Your great compassion,’” v. 18b).
God’s compassion is what causes Him to cleanse
confessed corruption.

• God’s name (“’for Your sake, O Lord, let Your face shine
on Your desolate sanctuary,’” v. 17b; “’For Your own sake,
O my God, do not delay, because Your city and Your
people are called by Your name,’” v. 19b). Whereas His
people’s wrong resulted in shame for God’s name
(“’because of our sins and the iniquities of our fathers,
Jerusalem and Your people have become a reproach to all
those around us,’” v. 16b; cf. v. 16’s “’Your city Jerusalem,
Your holy mountain,‘” v. 18’s “’the city which is called by
Your name,’” and Romans 2:24), their repentance and
restoration would result in fame for His name (cf. v. 15a).
See Ezekiel 36:19-24. God’s glory ought to be the greatest
goal of our prayers (John 14:13), as it was for David (in 2

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 Samuel 7:25-26), Elijah (in 1 Kings 18:37), and Hezekiah
(in 2 Kings 19:19//Isaiah 37:20)

• The product of Daniel’s prayer. It would have been relatively soon after Daniel
prayed that the Persian king, Cyrus issued a decree (see 2 Chronicles 36:22-
23//Ezra 1:1-3 and Isaiah 44:28), permitting the Jews to return to their land and
bringing the captivity to a close. This was in keeping with what God had
communicated in the covenant, that confession would lead to the conclusion of
the captivity (see Leviticus 26:40-42 and Deuteronomy 30:1f; cf. 1 Kings 8:46-
53//2 Chronicles 6:36-39 and 2 Chronicles 7:14).

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 Praying the Prayers of Scripture
The Prayer of David After Receiving the Davidic Covenant
2 Samuel 7:18-29//1 Chronicles 17:16-27

Previous studies in this series have considered David’s prayer of confession in Psalm 51
and his prayer for purification in Psalm 139. There are several other great prayers of
David recorded in Scripture, including his prayer after receiving the offering for the
rebuilding of the temple in 1 Chronicles 29:10-19; several other prayers in the Psalter;
and his prayer after receiving the Davidic covenant in 2 Samuel 7:18-29, which Ronald
Youngblood (“1, 2 Samuel,” in The Expositor’s Bible Commentary, 3:896) calls “one of
the most moving prayers in Scripture”:

Then David the king went in and sat before the LORD, and he said, “Who am I, O
Lord GOD, and what is my house, that You have brought me this far? And yet this was
insignificant in Your eyes, O Lord GOD, for You have spoken also of the house of Your
servant concerning the distant future. And this is the custom of man, O Lord GOD. Again
what more can David say to You? For You know Your servant, O Lord GOD! For the sake
of Your word, and according to Your own heart, You have done all this greatness to let
Your servant know. For this reason You are great, O Lord GOD; for there is none like
You, and there is no God besides You, according to all that we have heard with our ears.
And what one nation on the earth is like Your people Israel, whom God went to redeem
for Himself as a people and to make a name for Himself, and to do a great thing for You
and awesome things for Your land, before Your people whom You have redeemed for
Yourself from Egypt, from nations and their gods? For You have established for Yourself
Your people Israel as Your own people forever, and You, O LORD, have become their
God. Now therefore, O LORD God, the word that You have spoken concerning Your
servant and his house, confirm it forever, and do as You have spoken, that Your name
may be magnified forever, by saying, ‘The LORD of hosts is God over Israel’; and may the
house of Your servant David be established before You. For You, O LORD of hosts, the
God of Israel, have made a revelation to Your servant, saying, ‘I will build you a house’;
therefore Your servant has found courage to pray this prayer to You. Now, O Lord GOD,
You are God, and Your words are truth, and You have promised this good thing to Your
servant. Now therefore, may it please You to bless the house of Your servant, that it may
continue forever before You. For You, O Lord GOD, have spoken; and with Your blessing
may the house of Your servant be blessed forever.”

In this passage, we see:

• David’s prayer posture (“Then David the king went in and sat before the LORD,”
v. 18a). Apparently, the place David prays this prayer is in the tent/tabernacle he
had set up to house the ark of the covenant after bringing it to Jerusalem (see 2
Samuel 6:17). This may be the only instance in Scripture where it is said that the
person praying was seated. Other prayer posture in Scripture include kneeling (1

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 Kings 8:54, Ezra 9:5, Daniel 6:10, Luke 22:41, Acts 7:60, 9:40, 21:5, and
Ephesians 3:14), standing (1 Kings 8:22 and Mark 11:25), and prostrate/falling on
the face (Numbers 16:22 and Matthew 26:39). It appears that prayer posture is
something that is described in Scripture, without being prescribed, allowing for
some level of liberty/leeway. His praying “before the LORD” (v. 18a) is a
reminder that when one prays, wherever he prays, he is to pray as in the presence
of the Lord.

• David’s perspective in prayer (“and he said, ‘Who am I, O Lord GOD, and what is
my house, that You have brought me this far?,’” v. 18b; cf. 1 Samuel 18:18, where
David essentially says the same). Though David had notoriety, he knew that he
was ultimately a nobody (see Galatians 6:3). He also knew that God was the One
who had brought him to his present position as king over all Israel (see Daniel
2:21). In keeping with what God had just told Nathan to tell to David (see 2
Samuel 7:8), David’s prayer was permeated with a servant’s spirit, seen especially
by David calling himself God’s servant ten times, in verses 19, 20, 21, 25, 26, 27
(twice), 28, and 29 (twice). This same kind of spirit is seen in other prayers in
Scripture, such as the prayer of Jacob in Genesis 32:9-12, the prayer of Elisha in 1
Kings 18:36b-37, the prayer of Nehemiah in Nehemiah 1:4-11 and the prayer of
the early church in Acts 4:29. When one realizes who the Person is to whom he is
praying, this is the only proper perspective in prayer. Accordingly, David
continually refers to God as “Lord GOD” (in verses 18, 19 [twice], 20, 22, 25, 28,
and 29), “Lord” being the Old Testament name for God that emphasizes His
sovereign supremacy, lordship, mastership, or ownership (and, thus, translated
“Sovereign LORD” by the NIV). Though David was the most powerful man on
earth at the time, he knew who the real Sovereign was.

• David’s praise in his prayer (“’You are great, O Lord GOD; for there is none like
You, and there is no God besides You, according to all that we have heard with
our ears,’” v. 22). Praising God in prayer was prescribed by Jesus in the Model
Prayer of Matthew 6:9//Luke 11:2 and is practiced in several prayers in Scripture,
such as by Hannah (in 1 Samuel 2:2), by Hezekiah (in 2 Kings 19:15//Isaiah
37:16), by David (in 1 Chronicles 29:10-13), by the Levites (in Nehemiah 9:5f),
by Jeremiah (in Jeremiah 32:17f), by Daniel (in Daniel 2:19b-23 and 9:4), and by
Nebuchadnezzar (in Daniel 4:34-35). Hannah’s praise for God’s holiness of
being (in 1 Samuel 2:2) closely approximates David’s praise for the same here in
verse 22 (see also the prayer of Hezekiah in 2 Kings 19:15//Isaiah 37:16 and the
prayer of the Levites in Nehemiah 9:6; cf. Exodus 15:11, Deuteronomy 4:35, 39,
6:4, 32:39, 1 Kings 8:60, Psalm 71:19, 77:13, 86:8, 89:6-8a, 113:5, Isaiah 40:25,
43:10-11, 44:6, 45:5, 6, 18, 21, 22, 46:9, Hosea 13:4, 1 Corinthians 8:4, and 1
Timothy 2:5; cf. also Isaiah 6:3 and Revelation 4:8). Because there is no Person
like God (v. 22), so there was no people like God’s people, Israel (vs. 23-24).

• David’s petition (“’Now therefore, O LORD God, the word that You have spoken
concerning Your servant and his house, confirm it forever, and do as You have
spoken,’” v. 25; “’and may the house of Your servant David be established before

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 You,’” v. 26b; “’Now therefore, may it please You to bless the house of Your
servant, that it may continue forever before You,’” v. 29a; “’and with Your
blessing may the house of Your servant be blessed forever,’” v. 29c). David
prayed that God would fulfill the Davidic covenant, His promise to David and his
descendants that as long as the Jewish nation existed, David or one of his
descendants would be on the throne (see 2 Samuel 23:5, Psalm 89:3-4, 20-37, and
Acts 2:30). The Davidic dynasty continued through the reign of Zedekiah, which
ended in 586 B.C. with the destruction of Jerusalem, marking the end of the
monarchy and theocracy. The ultimate fulfillment of the Davidic covenant will
come with the second coming of Christ, “the son of David” (Matthew 1:1; cf. 2
Timothy 2:8) and the establishment of the Millennial Kingdom, followed by the
eternal state (see Luke 1:32-33, 69, and Acts 13:23). Thus, we are taught to pray:
“Your kingdom come” (Matthew 6:10a).

• What prompted David’s petition (“’You have spoken also of the house of Your
servant concerning the distant future,’” v. 19; “’the word that You have spoken
concerning Your servant and his house … and do as You have spoken,’” v. 25;
“’For You, O LORD of hosts, the God of Israel, have made a revelation to Your
servant, saying, “I will build you a house”; therefore Your servant has
found courage to pray this prayer to You,’” v. 27; “’For You, O Lord GOD, have
spoken,’” v. 29). David prayed what he prayed just after having received the
Davidic covenant from God through the prophet, Nathan (see 2 Samuel 7:11b-
17). Therefore, this was one of the many instances in Scripture of someone
praying according to the revealed will of God, the key to answered prayer (see 1
John 5:14-15). David prayed this in faith, believing that God’s words are true,
that He keeps His promises (“’You are God, and Your words are truth, and You
have promised this good thing to Your servant,’” v. 28). David turned God’s
promise into prayer, asking God to perform what He had promised.

• The purpose for David’s petition (“’do as You have spoken, that Your name may
be magnified forever,’” vs. 25-26). This is one of several examples in Scripture
where the purpose for the prayer was for God to be praised. Others included
Elijah (in 1 Kings 18:36-37), Hezekiah (in 2 Kings 19:19//Isaiah 37:20), and Jesus
(in John 12:28a and 17:1).99 The aim was the spread of God’s fame.

99
D.A. Carson (A Call to Spiritual Reformation, p. 203) asks: “Has God become so
central to all our thoughts and pursuits, and thus to our praying, that we cannot easily
imagine asking for anything without consciously longing that the answer bring glory to
God?”

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 Praying the Prayers of Scripture
Paul’s Prayer for Philemon
Philemon 4-7100

An earlier lesson in this series, on Paul’s prayer for the Philippians in Philippians 1:9-11,
pointed out the following points about the praying of the apostle Paul:

• Paul prayed, both with and for other believers

• Paul prayed persistently
• Paul made it publicly known that he was praying by letting those to whom he was
writing know that he was praying for them
• Paul particularly prayed for the purity and perseverance of God’s people
• Paul made a practice of praising God for God’s people

One of the many prayers of Paul recorded in Scripture101 is the prayer found in Philemon
4-7:

I thank my God always, making mention of you in my prayers, because I hear of your
love and of the faith which you have toward the Lord Jesus and toward all the saints; and
I pray that the fellowship of your faith may become effective through the knowledge of
every good thing which is in you for Christ’s sake. For I have come to have much joy and
comfort in your love, because the hearts of the saints have been refreshed through you,
brother.

In this passage, we see:

• Paul’s praise (“I thank my God,” v. 4). As mentioned above, Paul made a practice
of praising God for God’s people (and letting God’s people know he was doing
so). Philemon was no exception, as Paul praises God:

o For Philemon’s faith in Christ (“the faith which you have toward the Lord
Jesus,” v. 5). This likely includes not only Philemon’s faith in
Christ/belief, but also his faithfulness to Christ/behavior. Paul often
thanked God for this quality, which characterized those for whom he was
praying (see also Romans 1:8, Ephesians 1:15, Colossians 1:4, 1
Thessalonians 1:3, 2 Thessalonians 1:3, and 2 Timothy 1:5). Paul rightly
thanked God for it because it was given by Him (see John 6:65, Acts

100
An excellent resource on Paul’s prayers is D.A. Carson’s A Call to Spiritual
Reformation: Priorities from Paul and His Prayers.
101
Others may be found in Romans 1:8-13, Ephesians 1:15-23, 3:14-21, Philippians 1:9-
11, Colossians 1:9-14, 1 Thessalonians 3:9-13, 2 Thessalonians 1:11-12, and 2:16-17.

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 14:27, Ephesians 2:8, and Philippians 1:29). May others see the same in
us and praise God for it!

o For Philemon’s fondness for Christians (“your love … toward all

the saints,” v. 5; “For I have come to have much joy and comfort in your
love, because the hearts of the saints have been refreshed through you,
brother,” v. 7).102 Paul also often thanked God for this quality, which also
characterized those for whom he was praying (see Ephesians 1:15,
Colossians 1:4, 1 Thessalonians 1:3, and 2 Thessalonians 1:3). Paul
rightly thanked God for it because it was a fruit of God-given faith, as the
two, faith in Christ and fondness for fellow Christians, go hand-in-hand,
the second being a fruit of the first, as seen by such passages as John
13:35, Galatians 5:6, 1 John 2:9-11, 3:10b, 14-15, 17, 19, 4:7-8, 12, and
16b. Notice that Philemon’s fondness was indiscriminate (“toward all the
saints,” v. 5). May we, like Philemon, be a blessing to other believers by
bringing them joy (Romans 16:19a, 1 Thessalonians 3:9, 2 John 4, and 3
John 3-4), comfort (2 Corinthians 7:6-7 and 1 Thessalonians 3:7), and
refreshment (1 Corinthians 16:17-18 and 2 Corinthians 7:13). And, as
such expressions of love are evident in us, may others praise God for it!

• The persistence of Paul’s prayer (“I thank my God always, making mention of you
in my prayers,” v. 4). The persistence of Paul’s praying for Philemon is seen by
the fact that his praise for him was “always” and that his prayer for him was plural
(“prayers”). Paul’s persistence in prayer is seen elsewhere in Romans 1:9,
Philippians 1:4, Colossians 1:3, 9, 1 Thessalonians 1:3, 3:10, 2 Thessalonians
1:11, and 2 Timothy 1:3.103 Persistence in prayer is also taught in 1 Kings 18:43,
Nehemiah 1:6, Psalm 55:17, Daniel 6:10, Matthew 7:7-8//Luke 11:9-10, Matthew
26:44, Luke 11:5-8, 18:1-5, Acts 1:14, 2:42, 6:4, 12:5, Romans 12:12, Colossians
4:2, 12, and 1 Thessalonians 5:17.

102
It is highly likely that in verse 5 Paul is making use of the literary phenomenon known
as “chiasmus” (named after the Greek letter, chi, which looks like an “x”). In a chiasmus,
there are 4 elements, with the 1st and 4th elements corresponding to one another, and the
2nd and 3rd elements corresponding to one another. Thus, in this verse, the 1st element,
“love,” corresponds to the 4th element, “toward all the saints,” while the 2nd element,
“faith,” corresponds to the 3rd element, “toward the Lord Jesus.” The NIV takes it this
way by translating: “Because I hear about your love for all his holy people and your faith
in the Lord Jesus.” The parallel prayers in two other Prison Epistles (see Ephesians 1:15
and Colossians 1:4) also point in this direction.
103
“Paul must have had an extensive prayer list and presumably spent some time each
day naming before God all his churches, colleagues, and supporters” (James Dunn, The
Epistles to the Colossians and to Philemon: A Commentary on the Greek Text, p. 316).

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 • The petition of Paul’s prayer

o For Philemon to manifest magnanimity (“I pray that the fellowship of your
faith may become effective,” v. 6a). Magnanimity is big heartedness. The
idea of “fellowship” here is sharing (see Galatians 6:6, where the verbal
form of the Greek noun here in verse 6 is used to describe sharing), an
expression of love. As mentioned previously, such love is a fruit of faith
(thus, “the fellowship of your faith,” or the fellowship that comes from
faith, or that has faith as its source). In the historical context, Paul is
praying that the love that Philemon was know to have shown towards
other believers (see verse 7) would once again find expression in forgiving
and restoring his runaway slave, Onesimus.104

o The motive for such magnanimity (“through the knowledge of every good
thing which is in you for Christ’s sake,” v. 6b). The motive for the
magnanimity that Paul wants Philemon to show towards Onesimus is the
magnanimity that Christ had shown towards him (see, for example,
Ephesians 4:32 and 5:2). As William Hendriksen (“Philippians,
Colossians and Philemon,” in New Testament Commentary, p. 215) writes:
“The more thoroughly Philemon recognizes how greatly he himself has
been benefitted, the more inclined will he be to extend mercy and pardon
to others, specifically to Onesimus.” This is a reminder that our horizontal
relationship towards others is to be based upon and should reflect our
vertical relationship to Christ.

104
D. Edmond Hiebert (Titus and Philemon, p. 101) sees Paul’s words in verse 5 (“your
love … toward all the saints”) as Paul’s way of encouraging Philemon to show love
towards Onesimus, writing: “In this picture of Philemon’s love toward all the saints Paul
doubtless intends for him to understand that Onesimus is now included among them. He
must allow his love to be operative toward him as well.”

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 Praying the Prayers of Scripture
The Prayer of Ezra
Ezra 9

When Judah’s 70-year captivity in Babylon came to a close, God used several men to
lead His people back to their land and back to their Lord. First, in 536 B.C. God used
Zerubbabel, appointed governor of Judah by the Persian king, Darius, along with the
prophets, Haggai and Zechariah and the high priest, Joshua, to lead the first group of
returnees to rebuild the temple in Jerusalem (Ezra chapters 1-6). Later, in 445 B.C. God
used a man named Nehemiah to lead a third and final group of returnees to rebuild the
walls of Jerusalem (Nehemiah chapters 1-6). In between, in 458 B.C., God used a priest
and scribe named Ezra (Ezra 7:11, 12, and 21), under the auspices of the Persian king,
Artaxerxes, to lead a second group of returnees (a few thousand) to rebuild the worship of
God in Jerusalem (Ezra chapters 7-10).

The Problem That Prompted Ezra’s Prayer

Shortly after Ezra had returned to the land (within a few months), he was informed of the
iniquity of its Jewish inhabitants (Ezra 9:1), iniquity that was ignited by the Jews
intermarrying with the Gentiles of the land (Ezra 9:2; cf. Judges 3:5-6a and 1 Kings 11:1;
cf. also Psalm 106:35a). Not only had God forbidden such intermarriage (Deuteronomy
7:3, 1 Kings 11:2a, Ezra 9:12a, and 14a), but had also warned that it would result in such
iniquity (Exodus 34:16 and Deuteronomy 7:4; cf. Judges 3:6b-7, 1 Kings 11:2b-10, and
Psalm 106:35b-39). 105

The Pain That Accompanied Ezra’s Prayer

When Ezra was apprised of the problem, he responded with great grief, tearing his
clothes (the tunic/undergarment and cloak/outer garment), tearing out his hair (Ezra 9:3),
and shedding tears (Ezra 10:1), Ancient Near Eastern expressions of mourning (see
Genesis 37:29, 34, Joshua 7:6, Esther 4:1, Job 1:20, and Isaiah 22:12).

The Posture of Ezra in Prayer

According to Ezra 9:5, Ezra fell on his knees and stretched out his hands in prayer.
According to Ezra 10:1, he was prostrate, or face down, in prayer.106 All of these
postures were in keeping with the type of prayer that he prayed. He fell on his knees (cf.
1 Kings 8:54, Luke 22:41, Acts 7:60, 9:40, 21:5, and Ephesians 3:14), “the posture of a

105
This prohibition of intermarriage with Gentiles was not due to race, but to religion. It
is for this same reason that the New Testament prohibits Christians from marrying non-
Christians (2 Corinthians 6:14)/prescribes that Christians marry Christians (1 Corinthians
7:39; cf. 1 Corinthians 9:5).
106
The tense of the Hebrew verb used in 10:1 indicates that Ezra kept prostrating himself
in prayer (Edwin Yamauchi, “Ezra-Nehemiah,” in The Expositor’s Bible Commentary,
4:668).

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penitent humbling himself and a petitioner suing [asking] for mercy” (Matthew Henry,
“An Exposition, With Practical Observations, of the Book of Ezra,” in Matthew Henry’s
Commentary, 2:1060). He stretched out his hands, likely with palms turned upward (cf.
Exodus 9:29, 1 Kings 8:22, and Isaiah 1:15), “reaching out, as it were, with an earnest
expectation, to receive a gracious answer” (Henry, 2:1060). Prostration in prayer is
found elsewhere in Numbers 16:22 and Matthew 26:39//Mark 14:35. While the Bible
describes prayer postures, without prescribing any one in particular, our posture in prayer
should be in keeping with the spirit of submission, humility, reverence, and dependence
that approaching God in prayer demands. Thus, the issue is not so much our prayer
position, but rather our disposition.

Ezra’s Prayer
Ezra 9:6-15 contains Ezra’s prayer concerning the sin problem of his people, a prayer of
intercession and confession:

and I said, “O my God, I am ashamed and embarrassed to lift up my face to You, my

God, for our iniquities have risen above our heads and our guilt has grown even to the
heavens. Since the days of our fathers to this day we have been in great guilt, and on
account of our iniquities we, our kings and our priests have been given into the hand of
the kings of the lands, to the sword, to captivity and to plunder and to open shame, as it
is this day. But now for a brief moment grace has been shown from the Lord our God, to
leave us an escaped remnant and to give us a peg in His holy place, that our God
may enlighten our eyes and grant us a little reviving in our bondage. For we are slaves;
yet in our bondage our God has not forsaken us, but has extended lovingkindness to us in
the sight of the kings of Persia, to give us reviving to raise up the house of our God, to
restore its ruins and to give us a wall in Judah and Jerusalem. “Now, our God, what
shall we say after this? For we have forsaken Your commandments, which You have
commanded by Your servants the prophets, saying, ‘The land which you are entering to
possess is an unclean land with the uncleanness of the peoples of the lands, with their
abominations which have filled it from end to end and with their impurity. So now do
not give your daughters to their sons nor take their daughters to your sons, and never
seek their peace or their prosperity, that you may be strong and eat the good things of the
land and leave it as an inheritance to your sons forever.’ After all that has come upon us
for our evil deeds and our great guilt, since You our God have requited us less than our
iniquities deserve, and have given us an escaped remnant as this, shall we again break
Your commandments and intermarry with the peoples who commit these
abominations? Would You not be angry with us to the point of destruction, until there is
no remnant nor any who escape? O Lord God of Israel, You are righteous, for we have
been left an escaped remnant, as it is this day; behold, we are before You in our guilt,
for no one can stand before You because of this.”

This prayer was:

• A prayer of contrition (“and I said, ‘O my God, I am ashamed and embarrassed

to lift up my face to You, my God,’” v. 6a). Ezra was so ashamed of the sin
problem of his people that, like the tax collector in the parable of the tax collector

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 and the Pharisee in Luke 18:9-14, he was “unwilling to lift up his eyes to heaven”
(Luke 18:13). The natural consequence of being convinced of our corruption is
contrition. Contrition is commended by God (Psalm 34:18, 51:17, Isaiah 57:15,
and 66:2).

• A prayer of confession

o They were corrupt (“’our iniquities have risen above our heads,’” v. 6b—
their depravity was so deep that they were drowning in it; “’we have
forsaken Your commandments,’” v. 10b; cf. v. 13’s “evil deeds”).

o They were condemned (“’our guilt has grown even to the heavens. Since
the days of our fathers to this day we have been in great guilt,’” vs. 6b-
7a—in keeping with the extent of their corruption was the extent of their
condemnation; cf. v. 13’s “great guilt” and v. 15’s “our guilt”). Because
of their corruption, God’s people stood condemned, objectively guilty
before God’s bar of justice, legally liable for the sentence for their sin.

o There were consequences (“’and on account of our iniquities we, our

kings and our priests have been given into the hand of the kings of the
lands, to the sword, to captivity and to plunder and to open shame, as it
is this day,’” v. 7b; cf. v. 13’s “all that has come upon us for our evil
deeds and our great guilt”). The consequence for their corruption was in
keeping with the conditions of the covenant, which including the curse of
captivity (Leviticus 26:33-39, Deuteronomy 28:36-37, and 63-68).

Confession ought to be an aspect of our praying, as it was in the prayers of David

(in 2 Samuel 24:10 and Psalm 51), Nehemiah (in Nehemiah 1:4-11), the Levites
(in Nehemiah 9:4-38), Job (in Job 42:1-6), Isaiah (in Isaiah 6:5), Daniel (in Daniel
9:1-19), Peter (in Luke 5:8), and the publican (in Luke 18:13).

• A prayer of confirmation. In the midst of confessing his people’s corruption, Ezra

confirms God’s character.

o God’s graciousness and lovingkindness (“’But now for a brief moment

grace has been shown from the Lord our God, to leave us an escaped
remnant and to give us a peg in His holy place, that our God
may enlighten our eyes and grant us a little reviving in our bondage. For
we are slaves; yet in our bondage our God has not forsaken us, but has
extended lovingkindness to us in the sight of the kings of Persia, to give us
reviving to raise up the house of our God, to restore its ruins and to give
us a wall in Judah and Jerusalem,’” vs. 8-9). For “a brief moment” (verse
8), approximately 80 years, from the time of the first return in 536 B.C. to
the time of the second return in 458 B.C., God in His grace (verse 8; cf. v.
13’s “have given us an escaped remnant as this”) and lovingkindness, or
loyal love/covenant compassion (verse 9), had allowed His people to

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 return and rebuild. Praise God, though our corruption and condemnation
is high (v. 6b), God’s covenant compassion is just as high (Psalm 36:5 and
108:4)!

o God’s mercy (“’You our God have requited us less than our
iniquities deserve,’” v. 13b; cf. Job 11:6b and Psalm 103:10). Though
God could have extinguished His people (Lamentations 3:22; cf. v. 14b’s
“Would You not be angry with us to the point of destruction, until there is
no remnant nor any who escape?”), in mercy He extended them.

o God’s righteousness (“’O Lord God of Israel, You are righteous,’” v. 15).
Ezra ends his prayer by resting in God’s righteousness to do the right thing
in response to Ezra’s repentance in behalf of the remnant (cf. the end of
Genesis 18:25).

The product of Ezra’s prayer. The “rest of the story” (Ezra 10) is that God used the
prayer (Ezra as priest) and the preaching (Ezra as scribe—see Ezra 7:10) of Ezra to bring
about the repentance of the remnant, preserving God’s people from further punishment.

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 Praying the Prayers of Scripture
David’s Prayer of Praise for the Offering for the Temple
1 Chronicles 29:10-19

Previous studies in this series have considered David’s prayer of confession in Psalm 51,
his prayer for purification in Psalm 139, and his prayer after receiving the Davidic
covenant in 2 Samuel 7:18-29//1 Chronicles 17:16-27. There are several other great
prayers of David recorded in Scripture, including several other prayers in the Psalter, as
well as his prayer of praise after receiving the offering for the rebuilding of the temple in
1 Chronicles 29:10-19.

David had expressed a desire to build a temple to replace the tabernacle (2 Samuel 7:1f//1
Chronicles 17:1f, 1 Chronicles 22:7, and 28:2). However, God wanted David’s son,
Solomon, to do so (2 Samuel 7:12-13//1 Chronicles 17:11-12, 1 Chronicles 22:8-10, and
28:3-6). David, therefore, purposed to prepare for its building by gathering and giving
the money and the materials needed (1 Chronicles 22:2-5, 14, 28:14-18, 29:2-5a, and 19),
then called upon his fellow Israelites to follow his lead in giving (1 Chronicles 29:5b).
After they gave (1 Chronicles 29:6-8), the people and David rejoiced (1 Chronicles 29:9).
David then prayed the following prayer of praise:

So David blessed the LORD in the sight of all the assembly; and David said, “Blessed are
You, O LORD God of Israel our father, forever and ever. Yours, O LORD, is the greatness
and the power and the glory and the victory and the majesty, indeed everything that is in
the heavens and the earth; Yours is the dominion, O LORD, and You exalt Yourself as
head over all. Both riches and honor come from You, and You rule over all, and in Your
hand is power and might; and it lies in Your hand to make great and to strengthen
everyone. Now therefore, our God, we thank You, and praise Your glorious name. “But
who am I and who are my people that we should be able to offer as generously as this?
For all things come from You, and from Your hand we have given You. For we are
sojourners before You, and tenants, as all our fathers were; our days on the earth are like
a shadow, and there is no hope. O LORD our God, all this abundance that we have
provided to build You a house for Your holy name, it is from Your hand, and all is
Yours. Since I know, O my God, that You try the heart and delight in uprightness, I, in the
integrity of my heart, have willingly offered all these things; so now with joy I have seen
Your people, who are present here, make their offerings willingly to You. O LORD, the
God of Abraham, Isaac and Israel, our fathers, preserve this forever in the intentions of
the heart of Your people, and direct their heart to You; and give to my son Solomon a
perfect heart to keep Your commandments, Your testimonies and Your statutes, and to
do them all, and to build the temple, for which I have made provision.”

In this passage, we see:

• What prompted David’s prayer. Verse 10 begins with “So,” indicating a

connection between the preceding context and the succeeding context. What

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 followed was David’s prayer of praise. What preceded it and, thus, prompted
David’s prayer of praise was the glad giving of God’s people (verse 9; cf. verse
17b’s “I, in the integrity of my heart, have willingly offered all these things; so
now with joy I have seen Your people, who are present here, make their offerings
willingly to You” and 2 Corinthians 9:7). May our glad giving to God also be
reason for rejoicing and produce praise to God!

• The public place of David’s prayer (“David blessed the LORD in the sight of all
the assembly,” v. 10a). While there is a place for private prayer and praise
(Matthew 6:6), there is also a place for public prayer and praise. May we, like
David, not be ashamed to publicly proclaim God’s fame!

• The praise of David’s prayer (“David blessed the LORD,” v. 10a; “and David said,
‘Blessed are You, O LORD God of Israel our father,’” v. 10b; “’Now therefore,
our God, we thank You, and praise Your glorious name,’” v. 13)

o Praying for God to be praised perpetually (“and David said, ‘Blessed are
You, O LORD God of Israel our father, forever and ever,’” v. 10b). Other
prayers in Scripture for God to be praised perpetually include those in
Daniel 2:20, Romans 11:36, Galatians 1:5, 1 Timothy 1:17, 2 Timothy
4:18, Hebrews 13:21, 1 Peter 5:11, Jude 25, and Revelation 1:6. God is to
be eternally exalted/perpetually praised because He is perpetually
praiseworthy. It is for this reason that heaven must be everlasting, for
only unending adoration can adequately give God His due.

o Praising God for His perfections. God’s perfections are another way of
describing His attributes, the words that describe what He is like.

For His greatness (“’Yours, O LORD, is the greatness,’” v. 11).

Because God is great, He is greatly to be praised (1 Chronicles
16:25, Psalm 48:1, 96:4, and 145:3).

For His power (“’Yours, O LORD, is … the power,’” v. 11; “’in

Your hand is power and might,’” v. 12). Other prayers in Scripture
that praise God for His power include those in 1 Kings 8:42,
Nehemiah 1:10, 9:32, Job 42:2, Jeremiah 32:17-19, 21, Daniel
2:20-21, and 9:15.

For His glory (“’Yours, O LORD, is … the glory,’” v. 11). The

Hebrew noun translated “glory” has the idea of heavy or weighty.
God is eternally worthy of worship because He is infinitely
weighty.

For His sovereign supremacy (“’Yours, O LORD, is … the victory

and the majesty,‘” v. 11; “’Yours is the dominion, O LORD, and
You exalt Yourself as head over all,’” v. 11; “’You rule over all,’”

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 v. 12). Other prayers in Scripture that praise God for His
sovereign supremacy include those in 2 Kings 19:15, Daniel 4:34,
1 Timothy 1:17, 6:15, 1 Peter 5:11, and Jude 25.

o Praising God for His possessions (“’Yours, O LORD, is … indeed

everything that is in the heavens and the earth,’” v. 11; “’and all is
Yours,’” v. 16). God possesses everything (Deuteronomy 10:14, Job
41:11b, Psalm 50:12b, and 1 Corinthians 10:26) because He produced
everything (see Psalm 24:1-2, 89:11, and 95:4b-5). Accordingly, David
professes that he and his people were not possessors, but pilgrims
(“’For we are sojourners before You, and tenants, as all our fathers
were; our days on the earth are like a shadow, and there is no hope,’” v.
15).

o Praising God for His provisions. Since God is the Giver, He is to be given
our gratitude for what He has given us (“’Now therefore, our God, we
thank You,’” v. 13).

Enrichment (“’riches … come from You,’” v. 12; “’For all things

come from You, and from Your hand we have given You,’” v. 14b;
“’all this abundance that we have provided to build You a house
for Your holy name, it is from Your hand,’” v. 16; cf. Genesis
24:35, Deuteronomy 8:17-18a, 1 Samuel 2:7, 1 Kings 3:13//2
Chronicles 1:12, Proverbs 10:22, Ecclesiastes 5:19, 6:2, and Hosea
2:8). Whenever we give monetarily, we are not only giving to
Him, but also from Him.

Exaltation (“’honor come[s] from You … and it lies in Your hand

to make great and to strengthen everyone,’” v. 12; cf. 1 Samuel
2:8//Psalm 113:7-8, Psalm 75:6-7, and Luke 1:52b)

• The perspective with which David prayed (“’But who am I and who are my
people that we should be able to offer as generously as this?,’” v. 14a; cf. 1
Samuel 18:18 and 2 Samuel 7:18//1 Chronicles 17:16, where David essentially
says the same). Though David had notoriety, he knew that he was ultimately a
nobody (see Galatians 6:3). When one realizes who the Person is to whom he is
praying, this is the only proper perspective in prayer. Though David was the most
powerful man on earth at the time, he knew who the real Somebody was.

• The petitions David made in his prayer

o Continue the devotion of my subjects (“’O LORD, the God of Abraham,

Isaac and Israel, our fathers, preserve this forever in the intentions of the
heart of Your people, and direct their heart to You,’” v. 18)

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o Cause the devotion of my son (“’and give to my son Solomon a perfect
heart to keep Your commandments, Your testimonies and Your statutes,
and to do them all, and to build the temple, for which I have made
provision.,’” v. 19). David not only prayed this for his son, but preached it
to him (see 1 Chronicles 28:9-10).

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 Praying the Prayers of Scripture
Summary Sheet 3

Following is a summation of the passages that have been studied since the previous
summation (Summary Sheet 2), summarizing the principles on prayer and petitions to
pray from those passages.

Ephesians 1:15-23 (Paul’s first prayer for the Ephesians)

• Pray with other believers
• Pray for other believers
• Pray persistently
• Let other believers know you are praying for them
• Pray for the purity and perseverance of other believers
• Praise God for other believers
o For their faith in Christ
o For their fondness for Christians
• Let other believers know you are praising God for them
• Pray for illumination
o To perceive how precious is the believer’s prospect
o To perceive how powerful is the believer’s present

Ephesians 3:14-21 (Paul’s second prayer for the Ephesians)

• Pray with other believers
• Pray for other believers
• Pray persistently
• Let other believers know you are praying for them
• Pray for the purity and perseverance of other believers
• Praise God for other believers
• Pray according to the revealed will of God
• Pray with a posture that is proper
• Pray to the right Person
• Pray for believers to be strengthened in their spirits by the Spirit
• Pray for believers to more completely comprehend the incredible concern that
Christ has for them
• Pray for believers to be fully filled with God’s fullness

Psalm 139 (David’s prayer for purification)

• Confess God’s character
o His omniscience
o His omnipresence

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 o His omnipotence
• Praise God in prayer for His omnipotence as seen by His work in the womb
• Ask God to search your heart
• Ask God to show you your wrong
• Ask God to show you the right way

1 Samuel 1:10-20 (Hannah’s supplication for a son)

• Pray when you have a problem, such as barrenness
• Pray to the right Person
• Pray persistently
• Pray passionately
• Give glory to God for answered prayer

1 Samuel 2:1-10 (Hannah’s prayer of praise)

• Passionately praise God in prayer
o For His being
His sacredness
His stability
His sovereignty
o For His blessings, including exalting us

Daniel 9:1-19 (the prayer of Daniel)

• Pray in the midst of predicaments
• Pray privately and with partners
• Praise God in prayer
• Have a place where you pray
• Have an appropriate posture in prayer
• Pray persistently
• Our prayers are part of the bigger picture of the spiritual war in which we are
engaged
• Pray according to the revealed will of God
• Prepare to pray
• Affirm God’s character in prayer
• Admit your corruption
• Pray for God to be glorified in answer to prayer

2 Samuel 7:18-29 (David’s prayer after receiving the Davidic covenant)

• Prays as one who is in the presence of the Lord
• Pray with the right perspective, that of a servant
• Praise God in prayer, such as for His holiness of being

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 • Pray for the final fulfillment of the Davidic covenant by praying for God’s
kingdom to come
• Pray according to the revealed will of God
• Pray for God to be glorified in answer to prayer

Philemon 4-7 (Paul’s prayer for Philemon)

• Pray with other believers
• Pray for other believers
• Pray persistently
• Let other believers know you are praying for them
• Pray for the purity and perseverance of other believers
• Praise God for other believers
o For their faith in Christ
o For their fondness for Christians
• Let other believers know you are praising God for them
• Pray for believers to manifest magnanimity

Ezra 9 (the prayer of Ezra)

• Have an appropriate posture in prayer
• Contritely confess your corruption
• Confirm God’s character
o His graciousness and lovingkindness
o His mercy
o His righteousness

1 Chronicles 29:10-19 (David’s prayer of praise for the offering for the temple)
• Praise God publicly in prayer
• Pray for God to be praised perpetually
• Praise God for His perfections
o His greatness
o His power
o His glory
o His sovereign supremacy
• Praise God for His possessions
• Praise God for His provisions
o Enrichment
o Exaltation
• Pray with the proper perspective
• Pray that God would cause and continue devotion to Him in others

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