PUBLIC PRAYER. Prayer, like all our worship, is to be done "decently and in order" (1 Co 14:40).

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1 1 PUBLIC PRAYER Prayer, like all our worship, is to be done "decently and in order" (1 Co 14:40). As a rule, our public prayers should be brief and our private prayers lengthy: "Walk prudently when you go to the house of God; and draw near to hear rather than to give the sacrifice of fools, for they do not know that they do evil. Do not be rash with your mouth, and let not your heart utter anything hastily before God. For God is in heaven, and you on earth; therefore let your words be few" (Ecc 5:1-2). Many of the most striking and fervent prayers of the Bible are brief and pithy: Elijah at Mount Carmel (1 Ki 18:36,37), Moses at the golden calf rebellion (Ex 32:31,32), Solomon's prayer for wisdom (1 Ki 3:7-9), Nehemiah's prayer in the presence of Artaxerxes (Neh 2:4-5), and the prayers of the publican (Lk 18:13) and the thief on the cross (Lk 23:42). However, long prayers in a formal setting are certainly not wrong, as is evidenced by the examples of Solomon (2 Ch 6:14-42), Ezra (Ezr 9:6-15; Neh 9), David (Ps 9,18,145), and Daniel (Da 9:4-19). FORMS IN PRAYER Is it wrong to use forms in prayer, prayers prepared and written out or outlined beforehand and read during worship, or even prayers written by others? Great controversies have swirled around these questions. Objection raised to forms of prayer was usually limited to objection to required forms and objection to being restricted to them. But there are also many who object to any kind of written prayers as they contend that such prayers are not from the heart. Although it is true that prepared prayers, like prepared sermons, can be given by rote, such an argument is erroneous for the simple reason that God can inspire a person to write a prayer as much as to verbalize a prayer. In fact, spontaneous prayers are often superficial as they emphasize what a person is feeling at the moment. Prepared prayers more easily focus on what is substantive since they allow for reflection. THE LANGUAGE USED IN PUBLIC PRAYER In modern evangelical churches there is a widespread form of prayer language," namely, the use of worn and irritating cliches. For example, "we just pray" is often heard. (Does "just" mean "only," "barely," or "really"? No one really knows it's just a habit!)

2 2 What about the voice we use in public prayer? Should it be different from the voice we use in ordinary conversation (more hollow and hallowed-sounding)? The way a servant talks to his master is certainly different from the way he talks to his fellow servants, but his respect and humility are not shown by changing tone and modulation. Our public prayers will surely be louder than those prayed in private or in a small company of believers, and they may be more formal, but we need not effect an unnatural "holy voice" as many pastors do in prayer (and even in preaching). The other extreme of over-familiarity is to be avoided at all costs (e.g. "Hi, God, Bob again here!"). We should come to God with a humble spirit, "with all reverence and confidence, as children to a father, able and ready to help us." It must be kept in mind continually that in prayer we address God, not each other. We are praying together in public prayer, and we should be conscious of the corporate nature of our prayers ("we," "us," and "our" instead of "I," "me," and "my"), but we must guard against speaking primarily to be heard by our fellow worshippers. Prayer is not the time to preach or teach or flatter people. Charles Spurgeon once mentioned a newspaper report in the last century which spoke of "the most eloquent prayer ever offered to a Boston congregation." We must seek in our public praying to use the best and most proper language, but at the same time we must remember that God's first interest is not in eloquence or polish but in the state of our hearts. When we intercede for others we should be specific, so that all may join together in intelligent prayer for a brother or sister; yet we need not be too detailed and may leave details for more lengthy private prayer. The scriptural example is to concentrate on the spiritual needs of others, as is seen particularly in the prayers of the apostle Paul for the churches with which he corresponds (Ro 1:8-10; 1 Co 1:4-8; Eph 1:15-23; 3:14-21; Php 1:3-11; Col 1:9-12; I Th 1:2-4, 2 Th 1:3-12; Phm 4-7). POSTURE IN PRAYER Does it matter what physical position (posture) God's people assume when they engage in public prayer? The Scriptures specifically mention posture in prayer and indicate that it is not a matter of indifference. For instance, the slouching position of the body while one is supposed to be praying is disrespectful to the Lord. On the other hand, it is also true that Scripture nowhere prescribes one, and only one, correct posture during prayer. Different positions of hands and of the body as a whole, are indicated. All of these are permissible as long as they symbolize different aspects of the worshiper's reverent attitude, and as long as they truly interpret the sentiments of the heart. That is stressed, however, throughout Scripture prostration seems to be reserved for days of special humiliation and mourning (Joshua, David, Job, Christ). Kneeling would appear to be the not the posture of the body or the position of the hands but the inner attitude of the soul.

3 3 Biblical Examples 1. Standing (Ge 18:22; 1 Sa 1:26; Mt 6:5; Mk 11:25; Lk 18:11,13). 2. Hands Spread Out and/or Lifted Heavenward (Ex 9:29; 17:11,12; 1 Ki 8:22; Neh 8:6; Ps 63:4; 134:2; 141:2; Isa 1:15; Lam 2:19; 3:41; Hab 3:10; Lk 24:50; 1 Ti 2:8; Jas 4:8). 3. Bowing the Head (Ge 24:48; Ex 12:27; 2 Ch 29:30; Lk 24:5). 4. The Lifting Heavenward of the Eyes (Ps 25:15; 123:1-2; 141:8; 145:15; Jn 11:41; 17:1; Da 9:3; Ac 8:55). 5. Kneeling (2 Ch 6:13; Ps 95:6; Isa 45:23; Da 6:10; Mt 17:14; Mk 1:40; Lk 22:41; Ac 7:60; 9:40; 20:36; 21:5; Eph 3:14). 6. Falling Down with the Face Upon the Ground (Ge 17:3; 24:26; Nu 14:5,13; 16:4, 22, 45; 22:13,34; Dt 9:18,25-26; Jos 5:14; Jdg 13:20; Ne 8:6; Eze 1:28; 3:23; 9:8; 11:13; 43:3; 44:4; Da 8:17; Mt 26:39; Mk 7:25; 14:35; Lk 5:12; 17:16; Rev 1:17; 11:16). 7. Other postures (bowing, with face between the knees 1 Ki 18:42; standing from afar, striking the breast Lk 18:13). 1 Prostrations seems to be reserved for days of special humiliation and mourning (e.g. Joshua, David, Job, Christ). Kneeling would appear to be the most appropriate for individual devotions, family prayers or small group prayer (Daniel, Stephen, Paul, and Christ). Bowing of the head may be done at any time and in any circumstance, even while standing (Abram's servant, the elders in Egypt, Hezekiah). The most appropriate general position in public devotion would seem to be standing, an indication of respect and reverence (as we might rise, to our feet if the president or king entered the room, out of respect for his office). The people stood while Solomon knelt to pray (2 Ch 6:3,13). Standing appears to have been the common position for prayer at the temple, in the synagogue, and in the worship of the early New Testament church. It was the posture adopted in the Church of Scotland, among the Puritans of England, and by the descendents of both churches in America. The posture of sitting in public prayer was not practiced in the ancient Church and was universally regarded as an irreverent and paganistic mode of engaging in public devotion unless a worshipper did so because of weakness. 2

4 4 An exception to this generalization might be David who "sat" before the Lord and prayed (2 Sa 7:18; 1 Ch 17:16). The only other defense used for the practice of sitting during prayer was where the disciples are said to have "continued with one accord in prayer and supplication," and later that the sound from heaven "filled the whole house where they were sitting." (Ac 1:14; 2:2). But there is much intervening activity and no indication that they did not sit down after standing or kneeling for prayer. If sitting is to be occasionally allowed, it should be in the position and attitude of being devoutly engaged in the service. PARTICIPATION IN PRAYER How is the congregation to pray together in public worship? It is not by all praying different prayers audibly, as is the practice in a growing branch of Christendom. "God is not the author of confusion, but of peace... therefore, "Do all things be done decently and in order" (1 Co 14:33, 40). The congregation prays by "one mouth speaking for all," by an elder leading the people to the throne of grace. Not all are able to lead in public prayer. While every Christian should pray in private, not all should lead in public prayer. In fact, when some individuals pray publicly, it may be more a distraction than a help. But the ruling and teaching elders of the church must cultivate and develop that gift of prayer. They must carefully prepare for prayer beforehand, that their prayers will be Scriptural and that they will be appropriate prayers for the particular congregation which assembles for worship under their direction. What should the worshipper do while the solitary voice is praying aloud? He may allow his mind to pray the same thing silently. He may say in his heart following each petition, "Yes, Lord, that is my prayer as well," or add his own brief petitions which are suggested by the petitions being offered. And at the conclusion of the prayer he should join audibly in saying the, Amen" as has been the practice of God's people in both the Old Covenant and the New (Neh 8:6; 1 Co 14:16). Jerome said that the Amen" following the prayers of the fourth century church was like a clap of thunder. For many this practice is much to be preferred over the custom of interrupting or punctuating the prayers by audible "Amens" (or grunts or groans or other expressions such as, "Yes, Lord," or "Thank you, Jesus!") Some feel it is better to nod the head in silent agreement than to distract other worshippers or the one praying. Others prefer such audible sayings as they feel they affirm and confirm what the person is praying and are thus encouraging and supporting. The great danger, of course, in the time of public prayers is the inclination to allow the mind to wander. This danger is one reason why public prayers should be kept brief, and it is also an additional reason why the prayers should be saturated with the familiar language of Scripture. It is easier to follow the prayer and heartily join in praying it if the worshipper knows where the prayer is going.

5 5 ATTITUDE IN PRAYER Finally, and most importantly, we must come in the right attitude of heart if our prayers are to be acceptable to God and agreeable to His word. How are we to pray? We are to pray with an awesome apprehension of the majesty of God, and a deep sense of our own unworthiness, needs and sins; with penitent and thankful hearts; with faith, sincerity, fervency, and perseverance, waiting upon Him, with humble submission to His will. Most wrong views about prayer are remedied by right thoughts about God. It is through the study of Scripture that we learn such thoughts. We must pray with boldness and confidence to God, who is a Person. He is not only the high and holy One who inhabits eternity, but also the One who dwells with him who is of a humble and contrite spirit, to revive the spirit of the humble and to revive the heart of the contrite ones (Isa 57:15). We must pray with reliance upon the person and work of Jesus Christ. To pray "in Jesus' name" is not just to tack a formula on the end of our prayers, but to come to God through Christ, depending on His merit and intercession, for no one comes to the Father except through Him (Jn 14:6). We must at all cost beware of formalism and pray heartfelt prayer. Christ used Isaiah's condemnation of Judah's formalism to denounce the prayers of the Pharisees: "These people draw near to Me with their mouths and honor Me with their lips, while their hearts are far from Me" (Isa 29:13; Mt 15:8-9). Nothing is worse in God's sight than going through empty ritual without reality, having "the form of godliness but denying the power of it" (2 Ti 3:5). How do we learn to pray in public worship and lead God's people to His throne? We must learn to pray in private devotions, spending much time alone with God and with His Word. When we come to lead God's people in prayer, we must come "from the closet" with lips touched by coals from the altar (Isa 6:7). We must be lifted to heaven itself and worship with the countless multitude of the heavenly host of all the ages who surround God's throne and continually cry, "Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!" (Rev 5:13).

6 6 Prayer to God is the most significant activity in which we can be engaged, and we must treat prayer with that reverence and esteem. It is the means which God Himself has chosen for His people to commune with Him. As we come, we have an intercessor in heaven, Jesus Christ, the Son of God, who ever lives to make intercession for us (Heb 7:25). And we have an intercessor on earth, within our hearts, For we do not know how we ought to pray, but the Spirit Himself makes intercession for us with groanings [longings, yearnings] which cannot be uttered (Ro 8:26). If we are tempted to think that prayer is insignificant we need to be reminded of what happens when the incense of our prayers arises to God: "Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all the saints, on the golden altar before the throne. The smoke of the incense, together with the prayers of the saints, went up before God from the angel's hand. Then the angel took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightnings and an earthquake" (Rev 8:3-5). The earth is shaken in response to the prayers of God's people! Spurgeon s timely words need to be taken seriously as they lead the way to churches becoming houses of prayer as Jesus intended. He put it: If a church is to be what it ought to be for the purposes of God, we must train it in the holy art of prayer. Churches without prayer meetings are grievously common. Even if there were only one such, it would be one to weep over. In many churches the prayer meeting is only the skeleton of a gathering: The form is kept up, but the people do not come. There is no interest, no power, in connection with the meeting. Oh, my brothers, let it not be so with you! Do train the people to continually meet together for prayer. Rouse them to incessant supplication. There is a holy art in it. Study to show yourselves approved by the prayerfulness of your people. If you pray yourself, you will want them to pray with you; and when they begin to pray with you, and for you, and for the work of the Lord, they will want more prayer themselves, and the appetite will grow. Believe me, if a church does not pray, it is dead. Instead of putting united prayer last, put it first. Everything will hinge upon the power of prayer in the church. 3 --Charles H. Spurgeon

7 7 NOTES 1 William Hendricksen, New Testament Commentary Exposition of the Pastoral Epistles (Grand Rapids: Baker, 1957). 2 Ibid. 3 David Lachman and Frank J. Smith, Worship in the Presence of God (Greenville, S. C.: Greenville Seminary Press, 1992), n. p.