Prayer: The Key to Accessing God’s Infinite Resources

Introduction

What is prayer? Is it an indispensable part of your daily life or simply a set of crutches for which you reach when trouble rocks your boat? In unsettling times like these, from “Dan to Beersheba,” the call to or for prayer abounds in religious circles. When a family member is gravely ill, or when there is death in a family, it is customary for well-wishers to say, “You are in our thoughts and prayers.” After a mass killing or a major disaster, political leaders generally request prayer for the affected family, city, state, or country.

While it is important to pray during times of crises (2 Chron.7:14; Matt. 14:30), prayer was never meant to be merely a set of crutches for which believers reach in times of trouble. Prayer is designed by God to be a way of life. Jesus not only taught his disciples to pray, He lived a life nurtured by prayer. This fact is recorded in all the apostles’ accounts of our Lord’s life on earth (Matt. 14:19, 23; 19:13; 26:36, 39, 42, 44, 53; Mk 1:35; 6:46; 14:32, 35, 39; Lk 3:21; 5:16; 6:12; 9:18, 28; 11:1; Jn 14:16; 17:1-25).

In a recent post on our family group chat, someone shared the following thought, “Prayer should be the key in the morning and the lock at night. When prayer becomes your habit, miracle becomes your lifestyle. Never give up on prayer no matter what comes your way” (Author unknown). This timely reminder echoes the Lord’s statement, “Now He was telling them a parable to show that at all times they ought to pray and not to lose heart” (Lk 18:1)[1]. Since prayer is indispensable, it is important that we endeavor to understand, what it is, why the indifference to it, the reasons the Lord invites us to pray, and how it was a key factor in the fruitful lives and ministries of the early believers.

What is Prayer?

An analysis of the Hebrew and Greek terms reveals that prayer[2] is, “Any form of communication with God on the part of believing people in response to situations that may arise in life. Prayer is marked, therefore, by variety and encompasses petition (including intercession for others), complaint, praise, thanksgiving, confession, imprecation (e.g., Num. 16:15; Ps. 69:22-28 [MT 23-29]), nonverbal communication (Rom. 8:26), and glossolalia (1 Cor. 14:14-15).”[3] Therefore, Prayer may be defined as man talking to or communing with God,

Man was created a social being. This means he possesses the ability to relate and have meaningful interaction with others. Social interaction is second nature for humans. It is something that man craves, and if there is a language barrier, he generally finds a way to overcome the barrier. “Prayer is the means whereby we communicate with God. It is not merely an intellectual pursuit; it is the genuinely worshipful communication of the inner spirit of man with God.  Prayer is the key to effectiveness and the nurturing of our relationship with Christ Jesus, our Lord and Savior.”^[4]

Because prayer is the medium through which man communicates with God, there can be no vibrancy in the relationship if there is a lack of meaningful, ongoing interaction. Prayer must become a way of life. Thomas explains prayer this way:

The illustration of breathing may help to introduce a subject that fills so prominent a part in revelation of God’s will. Breathing is a function of a natural, healthy life. It is a spontaneous, unconscious, incessant act and habit, and it marks the person as in normal health and vigor. So, also, if the spiritual life is healthy, prayer will be the natural, spontaneous, and unceasing expression of it. This is what the apostle spoke of as ‘continuing’ steadfastly in prayer’ (Rom. 12:12).^[5]

Why the Indifference to Prayer?

If we are called upon by God to pray, why is there so much indifference to prayer among Christians? Why aren’t more believers praying fervently? The reasons may be summarized under two categories, namely, self-reliance and misunderstanding.

Self-Reliance

By self-reliance we simply mean a spirit of independence, which is a major stumbling block to prayer. To understand this challenge, we need to understand the natural human mindset. Every person is born with a flawed view of self–the thinking that we are self-sufficient. We inherited this independent propensity from Adam and Eve who committed high treason by declaring independence from God (Gen. 3:1-7). It was this same attitude that occasioned the downfall of Satan and a host of angels (Isa. 14:12-14; Ezek. 28:12-19). Mankind continues to wrestle with this independent propensity. But we must change this self-reliant mindset because it leads to defeated living and will ultimately lead to destruction.

Because of this self-reliant propensity, prayer is often a last resort. It generally takes second place to logic. Usually, it is when we have come to the end of our “brilliant” selves and we have something that needs God’s stamp of approval that we pray. Therefore, if nothing major is happening, or we have no major decision to make, we simply merely float downstream. We are under the delusion that because God has given us wisdom and abilities, we only need to depend on Him when it becomes difficult for us. Israel’s self-reliant experiences should serve as a warning to us. From individual leaders (2 Cron. 12:14; Isa. 31:1; Jer. 10:21) to the nation as a whole, they always paid a great price when they relied on self (Josh. 7:1-26; 9:3-27).

Misunderstanding

Misunderstanding is another stumbling block to prayer. This is a broad category that includes issues that are reflected in statements, such as, “I don’t know what to say,” “it will not make a difference,” or it may be ignorance regarding the believer’s priestly calling and responsibility.

Misunderstanding is truly an unfortunate reason for indifference to prayer. It reflects failure on several levels–from the individual to the local church. It means that we must all do a better job in modeling and teaching prayer. The disciples were not immune to the struggles we face today. Consequently, as they observed the Lord’s disposition in prayer, one of the disciples made the request, “Lord, teach us to pray just as John also taught his disciples” (Lk 11:1). They saw something in Jesus’ disposition and approach that, for the most part, is missing today. We need to cry out as the disciple did, “Lord, teach me!” “Teach us to pray!”  For ourselves, our fellow believers, and the world’s sake, we need the Lord to teach us to pray again as He prayed and taught is disciples.

Why Does the Lord Invite Us to Pray?

Why do we need to Pray? Why does the Lord invite us to pray? The question of the “why” of prayer is of paramount importance. If we do not have a sense of the “why” we do something, it is highly probable that we will be misguided, or we will take it lightly. God does not desire for us to grope in the dark; He wants us to know the reason(s) we do the things He has called us to do. It is evident from Scripture that He invites us to pray. Do we pray because God needs to be informed?  No! He knows what we need before we ask (Matt 6:8). He knows everything; He is omniscient (Psa. 139:1-6; Jer. 23:23-24). Yet, He tells us to pray (Matt. 7:7; Lk 18:1; Rom. 12:12; Col. 4:2; 1 Tim. 2:1; Heb. 4:16), and He provides the model (Matt. 6:5-15; note also Jn 17).

As we contemplate the question of the “why” God invites us to pray, we will propose four probable reasons: (1) It is a key component in developing a dynamic, enduring relationship with Him, (2) He is underscoring our need for and dependence on Him, (3) He desires for us to solemnly discharge this vital, priestly responsibility, and (4) It is the God-ordained system through which He acts to fulfill His will on earth.

Development of a Dynamic, Enduring Relationship

Relationship is the central focus of prayer. “God wants us to have a relationship with Him, and one of the best ways to do that is through prayer.”^[6] There are clear indications in Scripture that God desires to have a vibrant, enduring relationship with man. The first indication of this is seen in man’s creation. Unlike the rest of creation on earth, man’s creation was unique. It was discussed and meticulously executed. He was made in God’s image and likeness (Gen. 1:26-27). Not only was man’s creation unique, after his creation, God was having a family type relationship with him (Gen. 3:8). When man shattered the relationship (Gen. 3:1-7), God pursued and restored him (Gen 3:8-21).

God’s manifold manifestations to man is another obvious indication of His desire for a personal, dynamic relationship with him. In the diversity of His manifestations, His personal visits are extremely revealing. The following are four noteworthy visits: (1) His visit with Abraham (Gen. 18). This was a special visit to inform him of the birth of his son Isaac (Gen. 18:9-15). In addition, the Lord took the opportunity to inform Abraham of His plan to destroy Sodom and Gomorrah (Gen. 18:16-21) and accommodated his intercession on their behalf (Gen. 18:22-33). Prior to delivering the news, Abraham entertained the Lord and the two angels with Him. They had great fellowship over a meal (Gen. 18:1-14). The second and third were His two extended visits with Moses. In both instances, Moses was with the Lord on Mount Sinai for forty days and forty nights (Ex. 24:12-18 and 34:1-28; note vs 5-6, 28). What a blessed time it must have been. The fourth and most extensive was when the Lord dwelt among men for approximately thirty-three years (the Gospels).

God’s plan to create man with whom He would have a dynamic, enduring relationship was made before the foundation of the world and executed in the fullness of time (Gal. 4:4-7; Eph. 1:4). Our finite minds are unable to comprehend the magnitude of God’s love that pursues relationship with finite man. He is the one who invites us to commune with Him (Isa. 1:18).

The relationship concept is indicated in the first few words of our Lord’s model prayer, “Our Father who is in heaven. . .” (Matt. 6:9). The same concept of a father-child(ren) relationship is reflected in the words of Paul to the Romans, “For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, ‘Abba! Father!’ The Spirit Himself testifies with our spirit that we are children of God” (Rom. 8:15-16). The terms of endearment, “sons,” “Abba!^[7] Father!” and “Children of God” are unmistakable. God created man to be a part of His family. Consequently, the terms used are indicative of family. The apostle Paul expressed the same family concept in his address to the Galatians (Gal 4:6-7). In fact, the concept of believers being sons of God is replete throughout Scripture (Hos. 1:10; Lk 20:36; Jn 1:12; 2 Cor. 6:18; Gal. 3:26; Heb 2:10; 12:5; 1 Jn 3:1-2; Rev 21:7).

Another integral part of the family relationship as reflected in the model prayer is the relational element that extends to our fellow men, “And forgive us our debts, as we also have forgiven our debtors. . .  For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions (Matt. 6:12, 14-15). We cannot truly pray and develop our relationship with the Father in isolation or to the exclusion of the development of our relationship with each other. Prayer compels us to keep short accounts with each other and with God (Matt. 5:23-24; 1 Jn 1:9; 4:20-21).

The heart of the father in the parable of the prodigal son furnishes insight into the heart of God, the Father for His children (Lk 15:11-32). It indicates an intense desire for family relationships. Seemingly, the father was yearning for his son. “But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him” (Lk 15:20). The father was always ready to rebuild the relationship with his son who had left home and squandered his resources. When the son came to the realization of the error of his ways, he returned with a penitential spirit. He sought to make things right. He confessed his failure and was forgiven by his father. The warm welcome was followed by a grand celebration (Lk 15:22-32).

God’s heart is also explicitly revealed in the High Priestly prayer of  God the Son, “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” (Jn 17:24). This prayer was offered to the Father as God the Son was preparing for His return to heaven. This statement is coming from the heart of God, and it will definitely be fulfilled.

Prayer is one of the primary means through which man develops his relationship with God. It is the vehicle he uses to commune with his Father. Whether we sin and need to restore the fellowship with our Father (1 Jn. 1:9), or we need to exalt, give thanks, make petition, or intercede (Matt. 6:9-13; 1 Tim. 2:1), God knows us, and He desires for us to know Him. He wants us to become like His Son Jesus Christ. The bottom line is that we cannot develop intimacy with God unless we are in constant communion with Him (1 Thess. 5:17). As we devote ourselves to a dynamic, enduring relationship with Him, we become more and more like Him. God’s desire for us to grow and become like Him is reflected in the Lord’s call to discipleship. We cannot become like Him unless we spend quality time with Him. So, Jesus calls us: “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matt. 11:28-30).

Within human relationships, there can be no real intimacy and oneness apart from honest, transparent communication. Similarly, man’s relationship with God will not grow unless there is constant communion between him and God. For prayer to become a way of life, our default, it is something we must develop. Sire puts it this way, “It is a discipline – an intentional directed activity. Learning to pray is not like learning sociology; it’s like riding a bike.”[8]

Declaration of Dependence on God

A prayerful posture or disposition is necessary because by it we demonstrate our acceptance and declaration of our dependence on God. The Christian life cannot be lived in the energy of the flesh. We cannot grow in our relationship with God if we try to live independently of Him.

Conversely, we cannot be victorious in our battle against the forces of darkness apart from God.  A prayerful posture is critical because our warfare is spiritual. We are not wrestling against visible foes; they are invisible (Eph 6:10-18). We need God in order to live victoriously; we were not made to be independent of Him. James sums it up well,

Or do you think that the Scripture speaks to no purpose: “He jealously desires the Spirit which He has made to dwell in us”? But He gives a greater grace. Therefore, it says, “God is opposed to the proud, but gives grace to the humble.”  Submit therefore to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded (Jas 4:5-8)

Also, Paul declares, “But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place” (2 Cor. 2:14)

We need to understand that the life we are called to live is supernatural. We are self-deceived if we believe that we merely need God’s help. We need more than God’s help; we need Him to live His life through us.  We are either living in a prayerful disposition or posture in recognition of our reliance on Him (Prov 3:5-6; Rom. 12:12; Acts 1:14; 2:42; 6:4; 4:2; 1 Thess. 5:17), or we are living in the energy of the flesh (Rom. 8:5, 8; 13;14; Gal. 5:16-17). Thomas writes:

This attitude toward God consists of several elements, chief among them being submission, desire, trust, fellowship. There is first and foremost the submission of the soul to God, the attitude of surrender whereby we are in harmony with the will of God. Then there is the desire of the soul for God, the aspiration and longing for His presence and grace. ‘So pants my soul for You, O God. My soul thirsts for God, for the living God’ (Ps. 42:1-2). Then comes the confidence of the soul in God, the sense of dependence on Him, and the utter distrust of self and our own will and way. Last of all there is the fellowship of the soul with God, the delight in His presence and freedom of communication with Him at all times.^[9]

The bottom-line is that, in and of ourselves, we cannot live the Christian life or do anything to please God. The Lord tells us, “. . . Apart from Me, you can do nothing” (Jn 15:5). The apostle Paul understood this. Therefore, he writes, “ I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me” (Gal. 2:20).

We must abandon any spirit of independence, confidence in ourselves, the conscious or unconscious idea that we only need God’s help, and we must accept the fact that we cannot live the Christian life for one second without God. It does not matter how much education we have or do not have. It does not matter how much of the Bible we know or do not know. We must live in complete dependence on Him. The only way this can be done is by living in constant communion with Him. A prayerful posture is the means whereby this is done. The Lord showed us how it is done. During His earthly pilgrimage, He always lived in prayerful dependence on the Father (Matt. 14:19, 23; 19:13; 26:36, 39, 42, 44, 53; Mk 1:35; 6:46; 14:32, 35, 39; Lk 3:21; 5:16; 6:12; 9:18, 28; 11:1; Jn 14:16; 17:1-25), in accordance with the will of the Father (Matt. 26:39; Jn 5:19, 30; 6:38), and in the power of the Spirit (Matt. 4:1; Lk 4:1, 21 cf. Isa. 61:1-2; Matt. 12:18; Acts 10:38; Heb. 9:14).

When we understand and accept the fact that it is imperative for us to live in total dependence on God, we will devote ourselves to prayer (Rom. 12:12; Acts 1:14; 2:42; 6:4; Col. 4:2). When we live in total dependence on the Lord, we are overcomers through Him. The apostle Paul understood this. As a result, he states affirmatively that he “can do all things through Christ who strengthens him” (Phil. 4:13). The energy, the power that we need to live the Christian life must come from God. We must yield complete control to the Holy Spirit (Eph. 5:18; Gal. 3:16). It is not Christ and I, but Christ living His life through me (Gal. 2:20).

Discharge of Priestly Responsibility

We are children of God (the church) (Jn 1:12; Gal. 4:5-7) with direct access to Him (Heb. 4:16). As His children, we serve in His kingdom as priests (1 Pet. 2:9; Rev 1:6). An integral part of the believer’s priestly responsibilities is to pray for himself and intercede on behalf of others (Matt. 6:5-13; Eph. 6:18-20; Phil. 4:6; Acts 7:60; Rom. 10:1; 1 Tim. 2:1-8; 1 Thess. 5:17, 25; Heb. 13:18). As Thomas puts it:

True prayer cannot be limited to our own needs. As the soul learns more of God’s will and purpose, it enlarges itself and goes out in love and pity for all the souls for whom Christ died. Intercession is not only a definite but also a very prominent part of the real Christian life (1 Sam. 12:23). Our priesthood means intercession. Our Lord’s work has intercession for its crowning point (Rom. 8:34; Heb. 7:25). The Holy Spirit intercedes. We, too, must pray for others, and in so praying our own life of power will be fully realized.^[10]

Intercession on behalf of others is a solemn responsibility that must never be neglected nor taken lightly. As priest and prophet in Israel, Samuel was careful not to neglect his important prayer obligation. He declares, “Moreover, as for me, far be it from me that I should sin against the Lord by ceasing to pray for you . . .”  (1 Sam. 12:23).

God-Ordained System through Which He fulfills His Will on Earth

Tony Evans writes, “I am often asked the question, ‘If God is going to do what He wants to do anyway, why do I need to pray?’ Answer: Because Scripture tells us that there are certain things God will not do apart from our prayers.”^[11] The Sovereign Lord established a prayer and response system and has sovereignly bound Himself by this system. He has given clear guidelines in His Word to which an individual praying must adhere. He or she must pray in the Spirit (Eph. 6:18), in faith (Matt. 21:22), and in accordance with the will of God (Jas 4:3; 1 Jn. 5:14). When the believer prays as God instructed, God will act.

Praying in the Spirit

There are two contrasting forces of influence available to man–the flesh and the Spirit. There is no middle ground. It cannot be “both/and”; it is “either/or.” We are either walking in the Spirit, that is, being energized, led or controlled by the Spirit (Rom. 8:13b-14; Gal. 5:16, 18, 25; Eph. 5:8, 18; Col. 1:10-11; cf. Jn 15:4; 1 Jn. 2:6), or we are walking in the flesh, that is, being energized, led or controlled by the flesh (Rom. 8:5-8, 12-13a; Gal. 5:16-18). Therefore, to pray in the Spirit (Eph. 6:18), we must be living in the sphere of the Spirit’s influence. One of the reasons why this is so important is because we do not know how to pray as we ought. Paul writes:

In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God (Rom. 8:26-27).

Praying in Faith

Authentic prayer is a demonstration of faith because genuine prayer springs from the belief that the God to whom we pray is both capable and committed to responding to our prayers. Our prayers are not being expressed to some stranger who does not care one way or the other about us. We are not praying to dumb idols. We are communicating with the living God, our heavenly Father who cares deeply about us. We may wonder if He is going to say “yes”, “no”, or “wait”. However, our faith in His ability or willingness to do what is best for us is unquestioned. When we approach the throne of grace, we must do so confidently (Heb. 4:16), and with a sincere heart and in full assurance of faith because of the blood of Christ (Heb. 10:19-22). As the writer to Hebrews tells us further, “For without Faith it is impossible to please God, for the one who approaches God must believe that he exists and that he rewards those who seek him” (Heb. 11:6).

Praying in Accordance with God’s Will

Prayers that will receive a positive response must also be done in accordance with the will of God. Someone may ask, “What is the will of God?” The answer is simple. God has given us His will in His Word, the Bible. The Bible furnishes everything we need for life and godliness (2 Tim. 3:16-17; 2 Pet. 1:1-11). Evans writes, “I hate to say it, but I am afraid a good portion of our prayers can basically be trashed because they have nothing to do with God’s revealed Word. They don’t reflect His thinking at all. God is going to answer prayer that is consistent with His Word.”^[12] This means that many of our so-called “unanswered prayers” are really not unanswered prayer, they are simply not prayers at all according to God’s Word.

A key factor in the Fruitfulness of the Early Church

When God’s people are offering effectual prayers, God unleashes unlimited resources to accomplish great things for his people. This was the experience of the early believers. Their devotion to prayer was the primary reason they were able to turn their world upside down (Acts 17:6). The book of Acts is the commentary of the Holy Spirit’s acts in and through them.

According to Luke, prior to His departure, the Lord told the disciples to wait in Jerusalem for the promised Holy Spirit (Acts 1:4-5). While waiting, rather than being idle or being about their own business, the believers were devoting themselves to prayer (Acts 1:12-14). During their season of prayer, the Holy Spirit directed Peter to lead the nucleus in the selection of Judas’ replacement in preparation for the church’s birth (Acts 1:15-26 cf. Eph. 2:20). They identified two men who met the qualifications (Acts 1:21-24). To ensure the correct person was selected, they asked the Lord to show them the one He wanted (Acts 1:24-25), and He did (Acts 1:26).

The nucleus of believers was united (physically, mentally, and spiritually) in prayer (Acts 1:12-14). The oneness that the Lord requested for His children was being manifested in the lives of this band of believers (Jn 17:20-21). Luke tells us that on the day the church was born all the believers were together in one place (Acts 2:1). It is plausible to conclude that they were in their prayerful posture as they have been over the last 10 days since Jesus’ ascension. The believers were in sync with God’s will and purpose, and God unleashed His infinite resources. A miracle took place. They ministered in unknown languages or dialects to the diverse nationalities that were gathered for the Feast of Pentecost (Acts 2:2-3). This phenomenon resulted in the proclamation of the gospel (Acts 2:4-40) and the salvations of thousands of souls; three thousand souls were added to the church (Acts 2:41).

It is no coincidence that the revolution continued even when the church grew exponentially. The nucleus modeled and taught the new converts devotion to God, “They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). The impact of their devotion speaks for itself. The effects were felt individually, corporately, and beyond–there was awe, oneness, sharing and caring, exaltation, and salvation of souls (Acts 2:43-47).

When Peter and John were on their way to the temple at the hour of prayer, they healed a lame man (Acts 3:1-8). This caused wonder and amazement among the people (Acts 3:9-10), the proclamation of the gospel (Acts 3:10-26), antagonism, arrest, incarceration by the religious leaders (Acts 4:1-3), but belief by many and increase in the church’s number to approximately 5, 000 men (Acts 4:4). The following day, they were tried, threatened, and released (Acts 4:5-22). Upon their release, they went to the company of believers and reported what transpired (Acts 4:23). The immediate response of the church was prayer, “And when they heard this, they lifted their voices to God with one accord. . .” (Acts 4:24-30). Note the content of the request, “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” (Acts 4:29-30). God immediately answered their prayer because their prayer was in the Spirit, in faith, and in accordance with the will of God. Great things happened (Acts 4:31-5:42).

When the church was faced with an organizational challenge, probably resulting in part from rapid growth, the apostles would not be distracted from their devotion to prayer and the Word (Acts 6:4). Therefore, they charged the body to select seven qualified men who would serve to solve the problem (Acts 6:3). The congregation selected the men, brought them to the apostles, and the apostles prayed for them before they began serving (Acts 6:5-6). The result was that the word of God continued to spread, and the number of disciples continued to increase (Acts 6:7).

Stephen was falsely accused, arrested, and sentenced to death by stoning (Acts 6:8-7:58). While they were stoning him, he was praying also for the forgiveness of those responsible for this wicked act against him (Acts 7:59-60).When the apostles heard that Samaria had received God’s Word, they sent Peter and John there. Upon arrival, they prayed for the converts to receive the Holy Spirit, and they did (Acts 8:14-17). After Paul’s encounter with God on the road to Damascus, He lost his sight and was taken to the city. While there, he was praying and fasting when the Lord dispatched Ananias to restore his sight (Acts 9:8-12)

Peter prayed for Lydda who was deceased, and God raised her from the dead (Acts 9:40-42). As a result of this miracle, many in the city of Joppa believed in the Lord (Acts 9:42-43). Peter was praying when the Lord gave him instruction to take the gospel to the Gentile Cornelius. This resulted in the salvation of Cornelius and his house (Acts 10:9-11:18). When Peter was incarcerated because of the gospel, the church was praying for him. While the church was praying, the Lord released him (Acts 12:5-19).

While the brethren were praying and fasting, the Holy Spirit chose Paul and Barnabas for their missionary work (Acts 13:1-3). Paul and company prayed and fasted before appointing elders in every church (Acts 14:23). While incarcerated in Philippi, Paul and Silas were praying and singing when the Lord opened the prison door. This miracle ultimately resulted in the salvation of the jailer and his house (Acts 16:25-34). Paul prayed for the elders of the church of Ephesus before departing for good (Acts 20:36). The saints at Tyre and Paul prayed together before he left for Jerusalem on a very dangerous journey (Acts 21:3-5). Paul was praying in the temple when he received ministry directives (Acts 22:17-21). Paul prayed for Publius’ father, who was very ill, and God responded immediately by healing him (Acts 28:8). As a result, many of the islanders believed (v. 9).

Concluding Thoughts

It is unquestionable that a prayerful posture is indispensable to Christian living. If we have not developed this most important disposition, it is imperative that we do so because God desires for us to develop a dynamic relationship with Him, to understand that we can do nothing without Him, to know that we are believer-priests on whom everyone else is depending, and to realize that this is the system God has established through which He desires to fulfill His will on earth.

Our churches are spiritually anemic. We lack the power we need to live the Christian life because we are not vitally connected to God, the power source. For the most part, we have become content to float downstream. Generally, we are only awakened to offer prayers when there is a crisis, or we are in need. Prayer needs to become a way of life. It needs to be our first and last resort because there is no issue or need that God cannot resolve or fulfill.

As we develop and continue to develop a prayerful posture, we must never forget that effectual prayers are always in accordance with the God-given directives we discussed above. That is, we must pray in the Spirit, in faith, and in accordance with His will. If we fail to do so, we will be praying amiss. Consequently, we are not going to see the desired results, and it is probable that we are going to become discouraged and lose heart (Jas 4:1-3). The great danger in this is that we will default to dependence on the flesh, and this will only lead to destruction (Rom. 8:5-17).