KOPH

God’s Word Generates Prayer

Psalm 119:145-152

I cried with my whole heart; hear me, O LORD: I will keep thy statutes.

I cried unto thee; save me, and I shall keep thy testimonies.

I prevented the dawning of the morning, and cried: I hoped in thy word.

Mine eyes prevent the night watches, that I might meditate in thy word.

Hear my voice according unto thy lovingkindness: O LORD, quicken me according to thy judgment.

They draw nigh that follow after mischief: they are far from thy law.

Thou art near, O LORD; and all thy commandments are truth.

Concerning thy testimonies, I have known of old that thou hast founded them for ever.

This whole stanza is about prayer. While the Psalmist has, of course, prayed many times already, this stanza provides us with a concentrated primer on prayer, with God’s Word at the very center of it. Here we learn five principles of prayer: we are to pray earnestly, constantly, submissively, attentively, and believingly.

I. Pray Earnestly (vs. 145-146)

I cried with my whole heart; hear me, O LORD: I will keep thy statutes.

I cried unto thee; save me, and I shall keep thy testimonies.

First, David tells us that he cried with [his] whole heart. Think of it! His entire being was engaged in prayer. As he wrote back in verse 10, “With my whole heart have I sought thee.” We also read in verse 146: I cried unto thee; save me, and I shall keep thy testimonies. Save is yāsha’, “to save, help, deliver, or defend.” The “underlying idea of this verb is bringing to a place of safety or broad pasture as opposed to a narrow strait.”[1] The Word of God is, indeed, the only place of safety we can ever know.

Perhaps the most important New Testament example of such prayer, and one that many Christians actually misunderstand, is James 5:16: “The effectual fervent prayer of a righteous man availeth much.” This has been variously translated as: “Very strong is a working supplication of a righteous man” (Young’s Literal); “The prayer of a righteous man is powerful and effective” (NIV); “The effective prayer of a righteous man can accomplish much” (NASB); and “The prayer of a righteous person has great power as it is working” (ESV).

None of those, however, adequately reflects the central truth. Many people take this verse to mean, “If I prayer fervently and intensely, if I just pray hard enough, long enough, and often enough for a particular thing, it will happen.” Such an idea, however, flies in the face of the principle that prayer involves conforming our will to God’s will.

The key to a proper understanding of this verse lies in the expression “effectual fervent.” This is only one word in the Greek, energeō, from which is derived English words such as energy and energize, and means “to be at work, to effect something.” It is extremely significant, as one Greek authority tells us, that the noun energeia (energy, active power, operation) is used almost exclusively not of man’s power but for the work of divine or demonic powers in both the Septuagint and the New Testament.[2] In Ephesians 1:19, for example, it is God’s power that is “working” (energeia) in us, while in 2:2, Satan is said to be working (energeō). In other words, man is not in view in this word.

Another authority agrees, adding that this usage is predominant in the entire word group: “Only in Philippians 2:13 does the active energein [present active participle of energeō] refer to human activity,”[3] but notice that even then it’s still God Who is working “in you both to will and to do of his good pleasure.” So then, it is not our prayer that is effective, not our efforts that accomplish anything.

Further, when we also note that the word “availeth” is ischuō, “strength and ability,” it is then easy to see exactly what James is saying. He’s not telling us that we accomplish much by our own energy in prayer, but rather that our prayers are earnest and strong because they are energized by God. We could translate this verse, “The God-energized prayer of a righteous man is strong.”[4]

What is the goal of such earnestness? In today’s teaching, the goal is ourselves, getting what we want. David’s goal was a little different to say the least. His aim was to keep [God’s] statutes and testimonies. Let us pray earnestly to that end.

II. Pray Constantly (vs. 147-148)

I prevented the dawning of the morning, and cried: I hoped in thy word.

Mine eyes prevent the night watches, that I might meditate in thy word.

Here is one of those beautiful pictures that are typical of the OT and painted by the Hebrew. In their attempt to be more contemporary, and even interpretive, modern translations insist on rendering verse 147 as, “I rise before dawn and cry for help” (NIV and NASB). But that is not what the Hebrew precisely says; it says something even stronger, and our KJV translation is quite literal. The Hebrew for prevented (qādam) actually means to confront, either with a peaceful or hostile intent. David uses this word in another prayer, this one concerning his adversaries: “Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword” (Ps. 17:13). The idea is getting in one’s face and confronting him. What David is, therefore, saying in our text is, “I confront the sun itself and try to keep it from rising.” Yes, he rises before dawn, but he then doesn’t want the dawn to come. Why? Because once the sun comes up, he must get on with the day’s activities, and he would rather spend time in prayer.

To reemphasize this desire, David then says, Mine eyes prevent the night watches. He uses the same Hebrew word for prevent, so what does he wish to confront in the face this time? The term night watches (ashmûrâ) refers to the old Jewish division of the night being three watches of four hours each. The first (or beginning) watch was from 6:00 to 10:00 P.M. (Lam. 2:19), the second (or middle) watch was from 10:00 P.M. to 2:00 A.M. (Jud. 7:19), and the third (or morning) watch was from 2:00 to 6:00 A.M. (Ex. 14:24). (In contrast, in New Testament times, the Jews were forced to adopt the Roman division of four watches of three hours each [Matt. 14:25; Mk. 13:35]). So what is David saying? As he didn’t want the dawn to come, he doesn’t want the night to end.

Here we see, then, one of the most graphic illustrations in Scripture of what true prayer is: Prayer is constant communion with God. Luke refers to this principle when he writes, “And [Jesus] spake a parable unto them to this end, that men ought always to pray, and not to faint” (Lk. 18:1), as does the Apostle Paul in Ephesians 6:18: “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.”

Prayer is not just asking and getting things from God, which is perhaps the most prevalent view of prayer. To many of us, prayer is what we use only when we are in need or when trouble arises. Biblically, however, prayer is moment-by-moment communion. As Jesus’ Model Prayer (Matt. 6:9-13) outlines, prayer involves praise, thanksgiving, self-examination, and finally petition. God doesn’t just want us to say “prayers” but to pray. Yes, we most certainly should have set aside times when we pray specifically, but at the foundation of that is that we should be throughout the day talking to the Lord as we go about our daily tasks. Another definition that sums this up is: “Living our life in God-consciousness.” Day-by-day, moment-by-moment we are aware not only of God’s existence, but also of His very presence in us.

This principle is brought out with full force in 1 Thessalonians 5:17, where Paul encourages us to, “Pray without ceasing.” While proseuchomai (“pray”) speaks of prayer in general to God, the adverb adialeiptōs (“without ceasing”) adds a startling truth. It’s comprised of the prefix a, “without,” and dialeipō, “to intermit, leave an interval or gap.” This word, as well as the adjective adialeiptos, appears several times in the New Testament. In Romans 9:2, for example, Paul writes of the “continual sorrow with no gaps” he had for his fellow Jews who reject Christ. This word was used in Roman times for a nagging cough; while the person didn’t cough every moment, he would still cough often, so it could be said of him, “He’s still coughing.”[5]

Here, then, the meaning is clear: prayer is to be offered “continually, without intermission.” In other words, prayer is not just those specific times when we pray, but also a constant communion with God, a continuous consciousness of God’s presence in which we view everything in life in relation to Him. Our lives are, if we may submit, a living prayer.

Another writer offers, “Paul’s injunction means that one should be constantly conscious of his full dependence upon God.”[6] This doesn’t mean we lock ourselves in a monastery where we do nothing but “pray.” Rather every moment is a moment for prayer; like the cough, we’re still praying.

If we meet someone, for example, we immediately consider where they stand with the Lord. If we hear of something bad happening, we pray for God to act in the situation for His glory and people’s good. If we hear of something good, we respond with immediate praise to God, for He has been glorified. In short, we view everything that comes from a spiritual perspective. When Paul looked around his world, everything he saw prompted him to prayer in some way. When he thought of or heard about one of his beloved churches, it moved him to prayer. That is exactly the thought of Romans 1:9, where Paul declares, “Without ceasing I make mention of you always in my prayers,” and again in 2 Timothy 1:3, “Without ceasing I have remembrance of thee in my prayers night and day.” Are we getting the picture? No intermission in our prayer. Our lives are permeated by a spiritual perspective.

Nehemiah provides a wonderful example of such praying without ceasing. King Artaxerxes noticed that Nehemiah was sad and asked him why, at which time Nehemiah told him of the destruction of Jerusalem. The king then asked Nehemiah to make a request of him that he might grant it. Before replying that the King send him to Judah, Nehemiah prayed a quick, brief prayer (Neh. 2:4). In the midst of a stressful situation, Nehemiah was conscious of God’s purpose. What a contrast that is to today’s popular emphasis advocated in the book, the The Prayer of Jabez, where we are encouraged to pray, “Bless me, God!” That is not what Nehemiah prayed, or, for that matter, what Paul or our Lord ever prayed. No, Nehemiah was concerned with what God wanted.

One writer offers this homey illustration:

When a pump is frequently used, the water pours out at the first stroke, because it is high; but, if the pump has not been used for a long time, the water gets low, and when you want it you must pump a long while; and the water comes only after great efforts. It is so with prayer. If we are instant in prayer, every little circumstance awakens the disposition to pray, and desire and words are always ready: but, if we neglect prayer, it is difficult for us to pray; for the water in the well gets low.[7]

What a challenge! How often do we, when we sit down to pray, feel like we have to prime the pump? But that is not what prayer is. It is to be ongoing, a continual communion with God.

Another verse that reveals this truth is Colossians 3:2; we are to set our minds constantly on the things of heaven, not on the things of the earth. That is, our life becomes a continual ascending prayer, a perpetual communion with the Lord. As the continual burning of incense (Ex 30:8) represented Israel’s prayers constantly before God, here is a far better replacement. Neither do we need the Old Testament sacrifices, for our lives are a living sacrifice (Rom. 12:1).

We submit, therefore, if we do not view prayer in this way, we will soon view God only as One we call on in time of need; we will, indeed, lose touch with Him. As someone has pointed out:

Some Christians seem to look upon God as a kind of spare tire. A spare tire is forgotten for months at a time until suddenly we have a flat on the road. Then we want the spare tire to be in good condition, ready for use. Just so, many forget God during all the times when things go well, then in an emergency they want God to be on hand, immediately ready to hear and answer their cry of distress.[8]

Our “specific times” of prayer, then, are actually an outworking of our “constant communion.” We find this to be automatically true. As we are continuously conscious of God’s presence and our dependence, He will bring people and needs to our minds so that we may bring them before His throne. In His book Testament of Devotion, Thomas Kelley well sums up this principle:

There is a way of ordering our mental life on more than one level at once. On one level we can be thinking, discussing, seeing, calculating, meeting all the demands of external affairs. But deep within, behind the scenes, at a profounder level, we may also be in prayer and adoration, song and worship, and a gentle receptiveness to divine breathings.[9]

What a wonderful statement! I have not read one any better on this subject. Indeed, all the “stuff” of life is just that, stuff. The real motive, the true depth of our life is a deep consciousness of God, the very breathings of God concerning His nature and workings.[10]

III. Pray Submissively (vs. 149)

Hear my voice according unto thy lovingkindness: O LORD, quicken me according to thy judgment.

Twice David prays according to something, according to God’s lovingkindness, which is hesed again (as in vs. 41, 76, 124) and speaks of kindness, loving-kindness, mercy, goodness, faithfulness, love, and acts of kindness, and according to God’s judgment (mishpāt), His binding judicial decisions that establish a precedent and binding law. David prays, in effect, “God, I want you to hear me based upon your truth, your decisions, your will.” David does not say, “Give me what I want no matter what,” rather give me what meets your will.

Here is another graphic picture, this time a illustration of the principle of submissively praying according to the will of God, which is perhaps the most ignored principle of prayer. “The Model Prayer” tells us that we should pray, “Thy will be done in earth as it is in heaven.” What is the plan of prayer? Simply stated, the plan of prayer is that our will conforms to God’s will.

There is the serious error today about prayer that says we can ask anything regardless of God’s will. There are even those who say we can “demand things from God” and that there are things God “must” do. Today’s “healing movement,” for example, says we can demand good health when we are Spirit filled. The “prosperity movement” says we can demand financial prosperity when we are good stewards of our money and ask God for more. Others just say that God will give us anything we want and even define prayer as “asking and receiving.” How shameless all that is! In such schemes, God is lowered to the position of a butler who comes to serve us when ring a bell. God has now become the servant instead of us. May we ask, who do we think we are by saying we do not have to live and pray in accordance with God’s will?

Scripture clearly teaches that we are to pray according to God’s will. The literal idea in “The Model Prayer” is, “Let Your will come about, as in heaven, so on earth,” or, as Robert Young’s Literal Translation puts it, “Thy reign come: Thy will come to pass, as in heaven also on the earth.” In other words, the bottom line is, “God, do what you want.” David prayed this way, “I delight to do Thy will” (Ps. 40:8); Jesus in His humanity prayed this way in Gethsemane, “Not My will but Thine be done” (Matt. 26:39). Are we to be any different?

There are also many who are confused about harmonizing prayer with the sovereignty of God; they question the validity of prayer since God is in control of all things. On the one hand, since God is sovereign and has His plans, then why pray? Are we asking God to change His mind? On the other hand, if prayer is effective, then how can God be sovereign? The answer to all this is found in remembering two principles. First, God is, indeed, sovereign; He has His own plans and purposes, which cannot be thwarted by anything or anyone. Second, we then pray in accordance with that will; that is, our will comes into line with His; His desires become our desires. This still means that we can pray for what we want, but it also means that that desire must come into line with God’s desire. God knows what is best for us and others. We must, therefore, allow Him to work that which is best. Someone has wisely said:

Prayer is a mighty instrument, not for getting man’s will done in heaven, but for getting God’s will done on earth.

We are told by some teachers that if we just “pray fervently,” just “pray through,” or, in essence, just twist God’s arm long enough, we’ll get what we want. But prayer is not for getting our will done but God’s.

Is not I John 5:14 clear enough? “If we ask anything according to his will, He heareth us” (emphasis added). If we may add, what is God ultimately doing? God works things according to His will for His ultimate glory and our utmost good. With David, let us forever abandon arrogant prayer.[11]

IV. Pray Attentively (vs. 150)

They draw nigh that follow after mischief: they are far from thy law.

David was so “lost in prayer” that perhaps he failed at first to notice what was going on around him. He then saw that the wicked were near. Nehemiah, for example, looked around and saw the enemies of God and then wrote, “Nevertheless we made our prayer unto our God, and set a watch against them day and night, because of them” (Neh. 4:9). Likewise, our Lord commanded, “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak” (Matt. 26:41), as did Paul, “Continue in prayer, and watch in the same with thanksgiving” (Col. 4:2), and Peter, “But the end of all things is at hand: be ye therefore sober, and watch unto prayer” (I Pet. 4:7).

V. Pray Believingly (vs. 151-152)

Thou art near, O LORD; and all thy commandments are truth.

Concerning thy testimonies, I have known of old that thou hast founded them for ever.

There was not a shadow of a doubt in David’s mind that God was with him, would hear him, and would answer him. Thou art near, O LORD, he writes. God always answers the prayers of believers, whatever that answer might be. He answers in one of four ways.

First, there is His direct answer of, “Yes.” This is when He gives exactly what we ask for in our prayers.

Second, there is His delayed answer of, “Wait awhile.” God’s timing is perfect. While we think we know the right timing, God’s knowledge is perfect. His timing, therefore, might demand that we wait for a yes to that request, or even a no or different fulfillment altogether. This leads to a third answer.

Third, there is His different answer of, “Here is something you need far more.” Again, God knows what we need better than we do. As the Perfect Father, He will give us what is best.

Four, there is His denial answer of, “No.” This is the answer that is often misidentified as God not answering, but again, He did answer—He just said “No.” This might result from our own shortcomings or simply that that is not His will. Sometimes the “No” comes because we “ask amiss” (Jas. 4:3), that is, with the wrong motive.

The key to the whole question, then, is that no matter what God’s answer is, we simply trust in His sovereign will. In the final analysis, we do not know how prayer works, we just know it does by God’s power. If we cannot live with that paradox, and some teachers cannot, we will either deny prayer of the sovereignty of God. No, we don’t know how prayer works—“For who hath known the mind of the Lord?” (Rom. 11:34)—but what a blessing to know that it does.

Therefore, concerning [God’s] testimonies, we say with David, I have known of old that thou hast founded them for ever. We believe without doubt or reservation that God’s Word is fixed, final, and forever. That brings a confidence in prayer that is absolutely unshakeable. Prayer works because God’s Word says so.

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